If you’re interested in joining us for further dharma study and practice, visit ibfachicagotemple.org or contact us.

1. Regarding the Relics of the Buddha and His Great Disciples Featured in this Ceremony

The five relics featured in this ceremony have been respectfully invited from the Master Taixu’s Relic Stupa at the Triple Wisdom Hall in Malaysia, with their kind permission. Inside the Master Taixu’s Relic Stupa at the Triple Wisdom Hall, there are not only the relics of Master Taixu (1890–1947), the founding master of the Triple Wisdom Hall, Venerable Master Zhumo (1913–2002), and Venerable Master Yinshun (1906–2005), but also the relics of Śākyamuni Buddha and several of his chief disciples.
The relics presented in this exhibition include those of the Venerable Śāriputra, the Venerable Maudgalyāyana, the Venerable Ānanda, and the Venerable Vakkula.

A Brief Biography of the Buddha
Buddhism was founded by Śākyamuni Buddha (commonly referred to as the World-Honored One). The World-Honored One was born into the Śākya clan in ancient northern India. His family name was Gautama, and his given name was Siddhartha. He was the crown prince of King Śuddhodana of Kapilavastu, and his mother was Queen Maya. He was born at Lumbini Grove, located in present-day Nepal.
At the time of Prince Siddhartha’s birth, a fortune-teller predicted: “If he renounces the world to cultivate the Way, he will certainly become a Buddha; if he remains in the world, he will become a wheel-turning monarch.” During that period, religious thought in India had become extreme, and politically, kingdoms were constantly at war. People longed for benevolent governance and peace, while also seeking true liberation from the sufferings of existence. It was against this backdrop that the World-Honored One was born.
In his adult years, Siddhartha married Yaśodharā and had a son named Rāhula, living a life of luxury and splendor. However, while traveling outside the palace, he personally witnessed the suffering of farmers, the mutual harm among creatures, as well as the sufferings of old age, sickness, and death. Deeply moved by the impermanence of the world, he resolved to seek the truth and find a way to liberate all beings from suffering.
At the age of twenty-nine, the Siddhartha resolutely renounced his royal life and left the palace to pursue the path of renunciation and cultivation. He first studied meditation and then underwent six years of ascetic practices, yet he was unable to attain true liberation. Finally, he realized that neither sensual indulgence nor extreme asceticism was the correct path, and thus he abandoned both extremes, turning instead to the “Middle Way.”
Thereafter, the Siddhartha sat in meditation beneath the Bodhi tree at Bodh Gaya, deeply contemplating the truth of the arising and ceasing of all phenomena in the universe. At last, he fully awakened to the principle of “dependent origination” and realized supreme, perfect enlightenment, becoming the Buddha. After his enlightenment, the World-Honored One spent forty-five years wandering and teaching along the Ganges River, sharing the Dharma of the Middle Way, compassion, and equality, guiding all beings toward liberation from suffering and the attainment of true happiness.
The term “Buddha” means an awakened one who has perfected both enlightenment and conduct. The Buddha is neither a god nor a messenger of God, but a noble one who, through cultivation in the human realm, attained ultimate awakening. The Dharma he revealed continues to inspire countless people in their pursuit of wisdom, compassion, and inner liberation. In his later years, the World-Honored One entered parinirvana at Kushinagar. His spirit and teachings continue to circulate throughout the world to this day.
The wisdom, compassion, and perfect virtues of the Buddha are often praised in the scriptures through ten epithets. The meanings of these epithets are briefly explained as follows:

Tathāgata (Thus Come One): One who has come in accordance with the principle of ultimate reality and likewise departs in truth; one who fully understands the reality of the universe and human life.

Arhat (Worthy of Offerings): One who has eliminated all afflictions and is worthy of offerings from both humans and celestial beings.

Samyak-saṃbuddha (Perfectly and Universally Enlightened One): One who correctly and universally awakens to all phenomena.

Vidyā-caraṇa-saṃpanna (Perfect in Wisdom and Conduct): One whose wisdom and cultivation are complete and perfect.

Sugata (Well-Gone): One who has skillfully transcended the sea of suffering.

Lokavid (Knower of the World): One who thoroughly understands the truths of the world.

Anuttarā (Unsurpassed One): One whose virtue and wisdom are supreme, with no one above him.

Purusadamya-sāratha (Tamer of Men): One who skillfully subdues and guides sentient beings toward liberation.

Śāstā devamanuṣyānām(Teacher of Gods and Humans): The great teacher of both celestial beings and humankind.

Buddho bhagavān (World-Honored One): The most venerable and honored one in all the worlds.
These ten epithets of the Buddha represent his perfect accomplishment in virtue and wisdom, as well as his complete and flawless benefit to both himself and others. They describe the qualities of the Buddha’s enlightenment and also serve as the foundation for Buddhist practitioners to recollect and praise the Tathagata.

2. A Brief Biography of the Buddha
   Buddhism was founded by Śākyamuni Buddha (commonly referred to as the World-Honored One). The World-Honored One was born into the Śākya clan in ancient northern India. His family name was Gautama, and his given name was Siddhartha. He was the crown prince of King Śuddhodana of Kapilavastu, and his mother was Queen Maya. He was born at Lumbini Grove, located in present-day Nepal.
   At the time of Prince Siddhartha’s birth, a fortune-teller predicted: “If he renounces the world to cultivate the Way, he will certainly become a Buddha; if he remains in the world, he will become a wheel-turning monarch.” During that period, religious thought in India had become extreme, and politically, kingdoms were constantly at war. People longed for benevolent governance and peace, while also seeking true liberation from the sufferings of existence. It was against this backdrop that the World-Honored One was born.
   In his adult years, Siddhartha married Yaśodharā and had a son named Rāhula, living a life of luxury and splendor. However, while traveling outside the palace, he personally witnessed the suffering of farmers, the mutual harm among creatures, as well as the sufferings of old age, sickness, and death. Deeply moved by the impermanence of the world, he resolved to seek the truth and find a way to liberate all beings from suffering.
   At the age of twenty-nine, the Siddhartha resolutely renounced his royal life and left the palace to pursue the path of renunciation and cultivation. He first studied meditation and then underwent six years of ascetic practices, yet he was unable to attain true liberation. Finally, he realized that neither sensual indulgence nor extreme asceticism was the correct path, and thus he abandoned both extremes, turning instead to the “Middle Way.”
   Thereafter, the Siddhartha sat in meditation beneath the Bodhi tree at Bodh Gaya, deeply contemplating the truth of the arising and ceasing of all phenomena in the universe. At last, he fully awakened to the principle of “dependent origination” and realized supreme, perfect enlightenment, becoming the Buddha. After his enlightenment, the World-Honored One spent forty-five years wandering and teaching along the Ganges River, sharing the Dharma of the Middle Way, compassion, and equality, guiding all beings toward liberation from suffering and the attainment of true happiness.
   The term “Buddha” means an awakened one who has perfected both enlightenment and conduct. The Buddha is neither a god nor a messenger of God, but a noble one who, through cultivation in the human realm, attained ultimate awakening. The Dharma he revealed continues to inspire countless people in their pursuit of wisdom, compassion, and inner liberation. In his later years, the World-Honored One entered parinirvana at Kushinagar. His spirit and teachings continue to circulate throughout the world to this day.
   The wisdom, compassion, and perfect virtues of the Buddha are often praised in the scriptures through ten epithets. The meanings of these epithets are briefly explained as follows:
3. Tathāgata (Thus Come One): One who has come in accordance with the principle of ultimate reality and likewise departs in truth; one who fully understands the reality of the universe and human life.
4. Arhat (Worthy of Offerings): One who has eliminated all afflictions and is worthy of offerings from both humans and celestial beings.
5. Samyak-saṃbuddha (Perfectly and Universally Enlightened One): One who correctly and universally awakens to all phenomena.
6. Vidyā-caraṇa-saṃpanna (Perfect in Wisdom and Conduct): One whose wisdom and cultivation are complete and perfect.
7. Sugata (Well-Gone): One who has skillfully transcended the sea of suffering.
8. Lokavid (Knower of the World): One who thoroughly understands the truths of the world.
9. Anuttarā (Unsurpassed One): One whose virtue and wisdom are supreme, with no one above him.
10. Purusadamya-sāratha (Tamer of Men): One who skillfully subdues and guides sentient beings toward liberation.
11. Śāstā devamanuṣyānām(Teacher of Gods and Humans): The great teacher of both celestial beings and humankind.
12. Buddho bhagavān (World-Honored One): The most venerable and honored one in all the worlds.
    These ten epithets of the Buddha represent his perfect accomplishment in virtue and wisdom, as well as his complete and flawless benefit to both himself and others. They describe the qualities of the Buddha’s enlightenment and also serve as the foundation for Buddhist practitioners to recollect and praise the Tathagata.

3. A Brief History and Significance of the Buddha’s Relics
   The cremation ceremony of the Buddha is referred to in Buddhism as “dhyāpita” (Pāli: jhapita), meaning the burning of the remains. This ceremony was extremely solemn, following the ancient Indian royal “wheel-turning monarch’s burial rite.” After the cremation, the Buddha’s relics were equally divided among eight kingdoms or clans in ancient India, each of which built a stupa to enshrine and honor the Buddha. The eight parties were:
4. King Ajātashatru of Magadha, who built a stupa to enshrine the World-Honored One’s relics in Rajagrha.
5. The Licchavi clan of Vaiśālī, who built a stupa to enshrine the World-Honored One’s relics in Vaiśālī.
6. The Śākya clan of Kapilavastu, who built a stupa to enshrine the World-Honored One’s relics in Kapilavastu.
7. The Buli clan of Allakappa, who built a stupa to enshrine the World-Honored One’s relics in Allakappa.
8. The Koliya clan of Rāmagrāma, who built a stupa to enshrine the World-Honored One’s relics in Rāmagrāma.
9. A brahmin of Veṭhadīpa, who built a stupa to enshrine the World-Honored One’s relics in Veṭhadīpa.
10. The Malla clan of Pāvā, who built a stupa to enshrine the World-Honored One’s relics in Pāvā.
11. The Malla clan of Kuśinagara, who built a stupa to enshrine the World-Honored One’s relics in Kuśinagara.

In addition, the brahmin Droṇa, who presided over the equal division of the relics among the eight parties, also built a stupa to enshrine the remaining relic container after the distribution. Furthermore, the Moriya clan of Pipphalivana collected some of the ashes left from the burned firewood after the cremation, carried them back to Pipphalivana, and likewise built a stupa to enshrine them. Thus, after the Buddha’s passing, the various kingdoms and clans of northern India built a total of ten stupas to enshrine and commemorate the Buddha.
The Buddha’s relics are venerated as one of the most exalted and precious sacred objects in Buddhism, symbolizing the Buddha’s boundless compassion, wisdom, and pure virtues. Buddhist disciples regard the relics as the “Living Buddha Treasure” – not only as a tangible sign of the Buddha’s true presence in the world, but also as a profound inspiration for sentient beings to cultivate goodness, accumulate merit, and diligently practice the Dharma.
Offering and paying homage to the Buddha’s relics is believed to bring about the elimination of calamities, the bestowal of blessings, and the increase of merit and wisdom. Furthermore, the fact that the relics remain indestructible for thousands of years is seen as a manifestation of the Buddha’s Dharma body being ever-present, uncreated and imperishable, inspiring people to purify their body and mind and to strengthen their faith. In brief, the Buddha’s relics carry the following significant meanings:
● Symbol of the Eternal Dharma Body – The Buddha’s relics do not decay over time. The indestructible and sublime nature of relics such as the skull bone and finger bone is regarded as a symbol of the Buddha’s eternal Dharma body, demonstrating that although the Dharma passes through changing eras, it remains forever present in the world for the benefit of all beings.
● Symbol of Faith – Seeing the relics as seeing the Buddha; the relics are regarded as a symbol of the Tathāgata’s true body and a concrete embodiment of the Buddha’s compassion, wisdom, vows, and actions. By viewing and worshipping the relics, devotees can recollect the Buddha’s grace in teaching and transforming beings, strengthen their faith in the Triple Gem, and solidify their resolve to pursue awakening and liberation.
● Teaching and Inspiring Beings – The Buddha’s relics possess a profound and sublime spiritual power of inspiration. Throughout history, not only have Buddhists aroused reverence and diligence through venerating the relics, but many ordinary people have also engaged in self-reflection, repentance, the cessation of evil, and the cultivation of goodness, thereby promoting social harmony. Thus, the relics are often regarded as an important cultural symbol for uniting hearts and uplifting virtuous thoughts.
● Sublime Merit of Offering and Worship – According to Buddhist scriptures, offering and paying homage to the Buddha’s relics can generate vast merit and benefit, such as increasing blessings and wisdom, averting disasters and suffering, attaining physical and mental peace, and cultivating the wholesome causes and conditions for rebirth in the Pure Land and the attainment of enlightenment. For this reason, the relics have always been venerated and offered to with devotion by Buddhist disciples throughout history.
● Religious Faith and Auspicious Wonders – In the Buddhist tradition, the relics are often accompanied by various auspicious and wondrous phenomena, such as emitting light, displaying brilliant colors, and multiplying in number. These occurrences further enhance their sacred and sublime nature and deepen the reverence and faith of Buddhist disciples toward the Dharma.

Regarding the year of the Buddha’s passing, there are several theories, with two of the most common being 544 BCE and 486 BCE. During the reign of the Mauryan Empire under King Aśoka (circa 304–232 BCE), in the eleventh year after his coronation, the king dispatched monastic emissaries to regions beyond India to propagate the Dharma while also spreading the renown of his empire. Following these routes, the Buddhist monastics assembly (sangha) gradually arrived in Gandhāra, Kashmir, and other areas. From that time onward, the sangha gradually expanded its Dharma activities throughout India, into neighboring countries, and even to more distant regions. Specifically, the Dharma spread southward to Myanmar, Southeast Asia, and Sri Lanka, where it developed into Theravāda Buddhism. Northward, it entered Afghanistan, Iran, and Xinjiang, then followed the overland Silk Road into China, later forming Northern Buddhism, which subsequently spread to Korea, Japan, and other regions.
Contemporary Buddhism, with Asia as its core region, can be broadly divided into three major traditions: Northern Buddhism, transmitted via the overland and maritime Silk Roads, is found in East Asian regions such as China, Japan, and Korea. Theravāda Buddhism is primarily prevalent in South and Southeast Asia, including Thailand, Myanmar, Cambodia, Laos, and others. Additionally, the regions surrounding the Himalayan snowlands of India, such as Nepal, Bhutan, Sikkim, and Tibet, later developed Tibetan Buddhism. In these Buddhist-rich lands, stupas, monasteries, and the relics of noble monks are truly too numerous to count.
The rich content of the international, pan-Asian, and global transmission of Buddhism is beyond the scope of this brief introduction. In short, the journey of Buddhism, its monastics, and its sacred relics across the human realm has been long and winding, crossing countless famous mountains, great rivers, deserts, and oases. Its primary purpose has been to bring peace to the world, to spread truth, and to bring tranquility to the human heart.
To this day, the Buddha’s relics are not merely sacred remains left by the Buddha; they have become important symbols carrying Buddhist faith, cultural spirit, and aspirations for peace. They hold an exceptionally special and profound significance in international Buddhist exchange, cultural heritage preservation, and the protection of religious legacy.

(4) Brief Biographies of the Great Disciples Whose Relics Are Displayed in This Exhibition

1. Venerable Śāriputra – Foremost in Wisdom

Venerable Śāriputra in the Buddhist context, represents the crystallization of morality, concentration, and wisdom. His name literally means “Son of the Śārī Bird,” as his mother’s eyes were said to be as beautiful as those of the Śārī bird. From childhood, Ven. Śāriputra was exceptionally intelligent. At the age of eight, he could expound teachings, and by sixteen, his eloquence was unsurpassed, demonstrating a high degree of awakening and profound merit.
Among the disciples of Śākyamuni Buddha, he was renowned as “Foremost in Wisdom.” The term “śarī” in his name not only refers to the bone fragments or crystalline relics left after cremation but also symbolizes his profound transcendent wisdom (prajñā). Ven. Śāriputra and Ven. Maudgalyāyana were originally close friends from wealthy Brahmin families near Rājagṛha. After experiencing a sense of life’s impermanence and emptiness during a festival, they agreed to renounce the world together in search of the “deathless Dharma.”
One day, Ven. Śāriputra encountered the Buddha’s disciple Ven. Aśvajit on the street and was deeply attracted by his serene and dignified demeanor. Upon approaching him and inquiring, he heard the famous “Verse on Dependent Origination”: “All phenomena arise from causes and conditions, and all phenomena cease by causes and conditions; the great sage, our Buddha, constantly teaches thus.” Ven. Śāriputra immediately attained the first stage of enlightenment (stream-entry) and, together with Ven. Maudgalyāyana, led their respective two hundred and fifty disciples to take refuge under the Buddha.
Thereafter, Ven. Śāriputra played the role of “chief trainer” within the sangha, diligently teaching disciples to deeply understand the Dharma and caring for the spiritual life of new practitioners like a loving mother. After Ven. Maudgalyāyana’s passing, Ven. Śāriputra sighed, “The Dharma general has passed away,” and unable to bear witnessing the Buddha’s final nirvāṇa, he received the Buddha’s permission, returned to his homeland to teach the Dharma to his elderly mother as an expression of filial gratitude, and then peacefully entered nirvāṇa. The life of Ven. Śāriputra is a concrete manifestation of transcendent wisdom, and his spiritual achievements, like “indestructible relics,” represent the enduring fruits accumulated by great monks and virtuous ones through morality, meditation, and wisdom.

2. Venerable Maudgalyāyana – Foremost in Spiritual Powers

Ven. Maudgalyāyana, together with Ven. Śāriputra, was renowned as the Buddha’s “Two Great Disciples,” representing “Foremost in Spiritual Powers.” He and Ven. Śāriputra had been close friends since childhood, and together they set out on the path of seeking the truth, after having realized the impermanence of life. After Ven. Śāriputra heard the verse on dependent origination and attained enlightenment, Ven. Maudgalyāyana, upon hearing the same verse recited to him, also immediately realized the first stage of awakening (stream-entry) and subsequently followed the Buddha into monastic life.
Within the monastic community, Ven. Maudgalyāyana excelled at using his spiritual powers to subdue non-Buddhist teachers and help beings in suffering, playing the role of a “great Dharma protector” and, like a stern father, guiding the conduct of the disciples. The Buddha once described Ven. Śāriputra and Ven. Maudgalyāyana as his two wings, indispensable one without the other. Although Ven. Maudgalyāyana possessed great spiritual powers, whenever profound philosophical questions were discussed in the scriptures, he would always step back and allow Ven. Śāriputra to speak, fully demonstrating the deep respect and clear division of responsibilities between the two.
However, the end of Ven. Maudgalyāyana’s life was filled with legend and a cautionary lesson: due to his karmic remnants from past lives, and also as a means of protecting the true Dharma, he ultimately died at the hands of non-Buddhists, being crushed to death by rocks. This manifestation confirmed the truth that “spiritual powers cannot overcome karma.” Through the destruction of his physical body, Ven. Maudgalyāyana taught later generations the true and unfailing nature of karmic cause and effect. His life journey was both a demonstration of the skillful use of spiritual powers and a profound interpretation of the fundamental principles of the Buddha’s teachings.

3. The Buddha’s Attendant – Venerable Ānanda

Ven. Ānanda is one of the ten great disciples of the Buddha and is renowned as “Foremost in Learning and Memory.” He played an extremely crucial role in Buddhist history and can be considered the greatest contributor to the preservation and transmission of the Buddhist scriptures to the present day. He was the Buddha’s cousin and began serving as his personal attendant twenty years after the Buddha’s enlightenment, attending to him for twenty-five years.
Ven. Ānanda was meticulous and possessed an extraordinary memory, enabling him to accurately remember every word spoken by the Buddha. After the Buddha’s passing, Ven. Mahākāśyapa presided over the First Buddhist Council. Ven. Ānanda was chosen to recite all of the Buddha’s teachings from memory. The phrase “Thus have I heard” (evaṃ me sutaṃ) that opens every Buddhist sūtra is Ven. Ānanda’s own declaration. Without his astonishing memory, the Buddha’s teachings might have been lost in the early period. Furthermore, Ven. Ānanda was instrumental in allowing women to renounce the household life and join the monastic order. Initially, the monastic community did not accept female renunciants. It was Ven. Ānanda who repeatedly begged the Buddha on their behalf, citing the example of the Buddha’s foster mother, Mahāprajāpatī Gautamī, and emphasizing that women possess the same capacity for cultivation and realization of the fruits of the path.
Ultimately, he persuaded the Buddha to establish the Order of Nuns (Bhikṣuṇī sangha). For this reason, Ven. Ānanda is deeply revered by female devotees and is regarded as an important figure in promoting the ideal of equality within Buddhism.
Although Ven. Ānanda was constantly at the Buddha’s side, due to his deep emotional attachment to the Buddha, he had not yet attained arhatship by the time of the Buddha’s passing. On the eve of the First Council, Ven. Mahākāśyapa motivated him with the condition that “no one who has not yet attained realization may enter.” Under tremendous pressure, Ven. Ānanda practiced meditation earnestly. It is said that at the moment he grew weary and was about to rest his head on the pillow, he suddenly attained great enlightenment and realized arhatship.
According to records, Ven. Ānanda had a dignified appearance and great personal charisma. He was compassionate and gentle by nature, though he was also hindered at times by his emotional sensitivity. By reciting and preserving the scriptures, he enabled the Buddha’s teachings to be written down and systematized, making an immense contribution to the transmission of Buddhism for future generations.

4. The Long-Lived and Disease-Free Arhat – Venerable Vakkula

In Buddhist scriptures, Ven. Vakkula (Pāli: Bakkula) is a highly legendary figure, renowned as “Foremost in Longevity” and “Foremost in Freedom from Disease.” According to records, he lived to the age of 160 years and, throughout his eighty years of monastic life, never experienced any illness whatsoever – not even minor discomforts such as headaches or colds. This extraordinary fruition stemmed from his miraculous life journey and profound karmic merit.
Ven. Vakkula’s birth was extremely arduous, yet it demonstrated a remarkable vitality. Legend has it that after his birth, his stepmother, driven by jealousy, repeatedly tried to kill him. Yet he miraculously survived five deadly ordeals: he was thrown into a cauldron of boiling water but did not die; he was subjected to intense heat but remained unharmed; he was cast into a river but did not drown; he was swallowed by a great fish; and when the fish was later caught and its belly cut open, the knife did not injure the infant inside. Ultimately, he was raised by two families together.
According to the Buddhist understanding of cause and effect, the reason Ven. Vakkula was able to live such a long and disease-free life lies in his past lives: he once offered a haritaki fruit to a sick solitary enlightened one (pratyekabuddha), and during the time of Kāśyapa Buddha, he gave medicinal herbs to the monastic community to cure their illnesses. By virtue of these merits from offering medicine and protecting life, he later renounced the household life to follow Śākyamuni Buddha at the age of eighty and attained arhatship in just seven days.
Ven. Vakkula’s style of practice was extremely simple and rigorous. He spent his days in silent meditation, neither teaching the Dharma nor accepting disciples, and is said to have never even given a discourse to women, maintaining the utmost solitude and purity. The Buddha praised him as a model among his śrāvaka disciples for his “extremely long life, freedom from illness, and reticence.” Living his entire life without sickness or pain, he finally passed away peacefully at the age of 160, entering nirvāṇa as if entering meditative absorption. His life profoundly demonstrates the core teaching that “cause and effect are unfailingly true,” especially emphasizing the supreme blessings that come from protecting health and offering medicine.

5. The Transmission of Buddhist Sacred Objects

The transmission of the Buddhist sacred teachings and sacred objects is not merely a continuation of history and culture; it is also a symbol of the enduring flow of the Buddha’s wisdom and compassion throughout the human realm. Since the time of the Buddha, successive generations of forebears and great masters have dedicated their lives to propagating the Dharma and upholding the right path, enabling the Buddha’s teachings to cross millennia without decline and forming a pure and long-lasting lineage of Dharma transmission. Buddhism often uses the metaphor of “one lamp lighting another” to describe the spread of the Dharma. Just as one lamp ignites another, the flame of wisdom is passed down from generation to generation, the torch never extinguished, symbolizing the eternal presence of the Buddha’s teachings for the benefit of all beings.
The saying “the torch is passed from generation to generation, lamp after lamp without end” precisely describes how the Buddha’s teachings, transmitted from teacher to disciple and propagated through the ages, continue as an unbroken lineage even amidst changing times and worldly turmoil. Throughout history, great monastics and virtuous ones have upheld the spirit of “a pure Dharma lineage,” striving to preserve intact the original meaning and practical essence of the Buddha’s teachings, so that the compassion and wisdom of the Buddha may be transmitted to future generations in their truest form. The scriptures often use the simile “like pouring water from one vessel into another” to describe the transmission of the Dharma, indicating that the disciple receives the Dharma from the teacher completely and without omission, just as water is poured from one bottle into another without a single drop lost.
The transmission of the Buddhist sacred teachings involves not only the dissemination of scriptural texts but also the continuation of the inner spirit and of realization and practice. The term “mind-to-mind communion,” used in Chan Buddhism, emphasizes the direct seal of wisdom from master to disciple, mind to mind. Likewise, the Buddha-dharma is like the milk of the Dharma: its source is ancient and its stream flows far, constantly nourishing the spiritual life of sentient beings, guiding countless people toward peace, light, and the path to liberation. For this reason, Buddhism often uses the term “abiding of the true Dharma for a long time” to wish that the Dharma can still benefit the world and illuminate people’s hearts even after millennia.
As for Buddhist sacred objects, such as statues of the Buddha, relics, and ritual implements, they are important symbols of the Dharma’s spirit and witnesses to history. Throughout the ages, devotees and monastic communities have protected these sacred objects “as dearly as their own lives,” exhausting their efforts to safeguard them even amidst war and displacement, enabling them to survive to the present day. Though weathered by the ages and having crossed centuries of hardship, the power of faith and the blessings of the Buddha that these objects represent remain as sublime as ever, their sacred light forever shining.
In Buddhist belief, “seeing the object is like seeing the Buddha” means that when one venerates sacred objects such as Buddha statues and relics, it is as if one were drawing near to the Buddha himself, inspiring reverence and pure faith. For this reason, the transmission of the Buddhist sacred teachings and sacred objects is not merely the preservation of material forms; it is the continuation of the Buddha’s spiritual legacy and the refuge of all beings.

6. Buddha Relics and Sacred Sites Around the World

Through King Aśoka’s strong support for Buddhism and his dispatch of monastic communities to propagate the Dharma in regions beyond India, the Buddha’s relics were widely disseminated and gradually became cherished sacred objects venerated by Buddhists worldwide. Important Buddha relics that have been preserved and transmitted to the present day include the Buddha tooth relic, the Buddha skull bone relic, and the Buddha finger relic, among others. These are primarily distributed across Sri Lanka, China, Nepal, India, Myanmar, Thailand, and other countries. Among these, the Buddha tooth relic is particularly renowned and exceptionally rare in its existence. The following are several important Buddha relics and related sacred sites from around the world:

1. Sri Dalada Maligawa, Sri Lanka – Temple of the Sacred Tooth Relic
   Enshrined at the Temple of the Sacred Tooth Relic in Kandy, it is one of the most important and sacred Buddhist sites in Sri Lanka. The Buddha tooth relic has long been regarded as a symbol of the nation and the authenticity of the Dharma, and a grand Tooth Relic Festival (Esala Perahera) is held annually in its honor.
2. Sri Lanka: Jetavana Stupa – The Tallest Stupa in the World
   Jetavana-ramaya, located in Anuradhapura, Sri Lanka, was initiated by King Mahasena in the 3rd century CE and later completed by his son. Standing 400 feet tall, it was the tallest stupa in the ancient world. According to tradition, a portion of the Buddha’s belt is enshrined within, making it a sacred pilgrimage site to this day.
3. Lingguang Monastery, Fo Guang Shan in Kaohsiung – Buddha Tooth Relics

The Lingguang Monastery in Beijing enshrines a precious Buddha tooth relic.

Fo Guang Shan in Kaohsiung, Taiwan, also enshrines a Buddha tooth relic, making it an important pilgrimage site for Buddhists from around the world.

4. Famen Monastery, Xi’an, China – Buddha Finger Relic

In the fourteenth year of the Xiantong era (874 CE) during the reign of Emperor Xizong of the Tang dynasty, the emperor ordered the Buddha finger relic to be returned to Famen Temple, where it was sealed together with a large number of imperial treasures and ritual implements within an underground stone chamber. Over the subsequent thousand years, amid successive wars, earthquakes, and other calamities, the whereabouts of the Buddha finger relic became a mystery. It was not until 1987, when the underground chamber of Famen Temple was reopened, that the true Buddha finger relic, having lain hidden for over 1,100 years, once again appeared in the world, shaking the Buddhist world to its core.

5. Sanchi Great Stupa
   Sanchi is the center of a region containing numerous stupas. The stupas at Sanchi Stupa are the oldest surviving stupas in the world, built between the 3rd and 1st centuries BCE. The most outstanding among them is the Great Stupa at Sanchi. Constructed in the shape of an inverted alms bowl and adorned with exquisite bas-reliefs on its gateways, railings, and the stupa itself, it was originally commissioned by King Ashoka in the 3rd century BCE.
6. Lumbini, Nepal
   Lumbini is the birthplace of Śākyamuni Buddha. It preserves many ancient ruins and sacred sites related to the Buddha’s birth and is now listed as a UNESCO World Heritage Site. It serves as a major pilgrimage center for Buddhists from around the world.
7. Buddha Bone Relics in India
   During the time of King Aśoka, the Buddha’s relics were widely distributed and enshrined. In modern times, some of these authentic Buddha relics have been rediscovered and are now either preserved in museums or enshrined at various Buddhist sacred sites across India, including the National Museum in Delhi and the museum in Kolkata.
8. Buddha Hair Relic and Other Buddha Sacred Objects in Myanmar
   The renowned Shwedagon Pagoda in Yangon enshrines the Buddha’s hair relic along with several other types of Buddha relics. It is regarded as the most sacred Buddhist landmark in Myanmar.
9. Buddha Relic Stupas in Thailand
   Numerous royal temples and stupas in Thailand enshrine authentic Buddha relics that have been brought from Sri Lanka or India. These relics have long been venerated with great devotion by both the Thai royal family and the general public.
   According to Buddhist scriptures, after the Buddha’s cremation, there arose the saying of “84,000 relics.” This number is largely symbolic, representing the immeasurable merits and virtues of the Buddha Dharma. In addition to the renowned sacred sites mentioned above, many ancient stupas and monasteries throughout Asia and around the world also have historical records and legends of enshrining Buddha relics. Thus, the Buddha’s relics have become an important symbol of global Buddhist faith and cultural heritage.

7. Master Taixu’s Relic Stupa at Triple Wisdom Hall, Malaysia

Located in Penang, Malaysia, Triple Wisdom Hall features a solemn structure known as the Master Taixu’s Relic Stupa. This stupa is not only a sacred site for enshrining relics but also carries the profound Dharma lineage connections among eminent modern Buddhist masters. It likewise witnesses the important history of the propagation of Chinese Buddhism in Southeast Asia.
The founding master of Triple Wisdom Hall, Master Zhumo (1913–2002), was born in Zhejiang, China. He was a disciple of the pioneering modern Buddhist reformer Master Taixu, and throughout his life, he carried forward Master Taixu’s spirit of propagating the Dharma for the benefit of all beings and revitalizing Buddhism. In 1954, Master Zhumo traveled south to Malaysia and took up residence in Penang, where he dedicated his entire life to spreading the Buddha’s teachings, educating monastic talents, and establishing Dharma centers. He was deeply respected by Buddhist communities both in Malaysia and abroad. In 2002, Venerable Zhumo passed away peacefully in Penang. After his cremation, over one hundred relics were recovered, a truly rare and auspicious occurrence.
After Master Taixu (1890–1947) passed away in Shanghai, his relics were respectfully protected by his disciples and later generations, and were enshrined in stupas built at various locations throughout mainland China and overseas. Among the most renowned of these stupas and memorial sites dedicated to Master Taixu are the following:

1. Master Taixu’s Relic Stupa in Wuchang, Wuhan
2. Master Taixu’s Relic Stupa at Xuedou Monastery, Fenghua, Zhejiang
3. Master Taixu’s Relic Stupa at Fu Yung Shan (Furong Mountain), in Hong Kong, completed in 1957
4. The site in Xiamen (Minnan Buddhist College / Nanputuo Monastery)

Due to the Dharma lineage connection between Master Zhumo and Master Taixu, Master Zhumo formed an exceptionally auspicious karmic connection with Master Taixu’s Relics stupas. In 1954, Master Zhumo presided over the “Dharma Assembly for the Enshrinement of Master Taixu’s Relics” in Thailand, an event of great commemorative and Dharma-propagating significance. Subsequently, in 1972, the Master Taixu’s Relic Stupa at Triple Wisdom Hall in Penang was officially completed, constructed simultaneously with the Buddha Hall and the Kṣitigarbha Hall. Inside the stupa, in addition to the Master Taixu’s relics, relics of the Buddha and his great disciples are also enshrined. Furthermore, in 1976, Venerable Zhumo also renovated the Master Taixu’s Relic Stupa at Tung Lin Nunnery (Donglin Nianfo Tang) in Hong Kong, enhancing the dignity and completeness of that Dharma center, perpetuating the spiritual legacy of Master Taixu, and demonstrating his profound remembrance and protection of his teacher’s Dharma kindness.

A relic stupa is a solemn sacred structure specifically established to enshrine relics. It not only symbolizes the abiding of the Buddha’s Dharma and the enduring spirit of great monks and virtuous ones, but also serves as an important site for later generations to pay respect, remember, and awaken faith and vows. The Master Taixu’s Relic Stupa at Triple Wisdom Hall is a significant testament to the interaction between Theravāda and Chinese Buddhism, as well as a precious cultural heritage within the modern history of Buddhist propagation.

References

1. The Āgama Sūtras. [Buddhist Canonical Text]
2. The Great Treatise on the Perfection of Wisdom (mahāprajñāpāramitāśāstra). Authored by Bodhisattva Nāgārjuna. [Buddhist Treatise]
3. The Treatise on the Stages of Yogic Practice (yogācārabhūmi-śāstra). Expounded by Bodhisattva Maitreya. [Buddhist Treatise]
4. Lu, Youzhong. The Monk of Yandang Mountain: A Biography of Venerable Zhumo. Beijing: Religious Culture Publishing House, 2003.
5. Famen Monastery Underground Palace Archaeological Team. "An Archaeological Account of the Famen Monastery Underground Palace." The National Committee of the Chinese People's Political Consultative Conference (CPPCC). September 18, 2018. https://www.cppcc.gov.cn/zxww/2018/09/18/ARTI1537239030967633.shtml (Accessed May 21, 2026).
6. Ciccone, Timothy M. "Jetavanaramaya Stupa, Anuradhapura, Sri Lanka." Asian Historical Architecture. July 2024. https://www.orientalarchitecture.com/sid/1973/sri-lanka/anuradhapura/jetavanaramaya-stupa (Accessed May 23, 2026).
7. Mark, Joshua J. “Stupa.” World History Encyclopedia. September 1, 2020. https://www.worldhistory.org/stupa/ (Accessed May 23, 2026).