By relics I mean the physical anomalies left behind after cremation. Likely among various other places such objects can be found today on the altars and shrines of various Buddhist monasteries and temples as I have seen close up for myself.

I don’t advocate associating these objects with any kind of worship or superstition nor leading to any trace of division amongst beings whatsoever. Could and/or would it be skillful and wise to look deeper than faith strengtheners?

Upon browsing a little for resources on this topic, I wonder if this book would be of any help: Relics of the Buddha (Buddhisms: A Princeton University Press Series, 7). Probably not.

Then after conversing with a few folks about this including a novice monk I’ve decided to release some of these curiosities as questions. While I would gladly accept, I make no claims to the following ideas nor request any recognition:

• Could / would it make sense to allow something like a documentary film crew (approved by the monastic community who would also approve of any public release) — or just a sangha member filming (initially) for internal use — to film a prominent monastic cremation along with any anomalous “unexplained” substances in the ashes?
• Where there any unusual physical / bodily phenomena or features reported while still alive? (This question would be to investigate any possible precursors to any post cremated (anomalous) relics / substances)
• Could / would it make sense to afterwards submit (some of the) unknown substances to a lab for spectrum analysis and DNA testing; perhaps doing so initially without any agenda, just to have the data?
  • [Later the monastic community could decide what to do or not do with the data. Some possibilities include releasing the raw data — with or without any purposes — to very specialized researchers / projects and even releasing data to the general public.]
  • Or perhaps provide the data to any interested Ajahns writing about this as a topic on its own, or more likely as minor supports for other written works. 
• Spectrum analysis and DNA testing like this could also be done with existing relics / substances. It may also be possible to do such testing in various ways like via a lay supporters and maybe even without being required to explain what’s being tested, of course without any deception or falsehoods, in order to minimize biases via the “blind” and/or “double blind” methodology

This is a very niche thing these days with likely little interest, especially within Buddhism. What’s the importance or lack of importance here? What about any challenges, potential issues and benefits?

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(Perhaps somewhat) related:

• RELICS OF THE BUDDHA: https://factsanddetails.com/world/cat55/sub355/entry-5666.html
• Lek Lai: https://integratingpresence.com/2020/11/15/lek-lai/

Discoveries from a little research on various things in "Baltou – On Buddha´s Pulse" https://t.co/GoYX9JBBFX – Europe’s BIGGEST Buddha statue https://t.co/zbHeuaIAxw https://t.co/znfe05AELY and first mythic image of Shakyamuni https://t.co/MI19b6526Q https://t.co/N0YhDEyxQW pic.twitter.com/pIgxXRQ4iG

— j dippold (@JJDippold) February 7, 2024

On Relics, Design, Wealth And Merit Of The Shwedagon Pagoda In Myanmar Burma

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Some more general background on relics from ai especially those of the Buddha:

In the early canonical account — especially the Mahāparinibbāna Sutta — the Buddha did not say that his relics should simply remain in one place. Instead, he instructed that his body be treated like that of a cakravartin (a universal monarch): cremated, with relics enshrined in stupas at crossroads so that people could honor them and generate faith and merit. (Encyclopedia Britannica)

After the cremation at Kusinārā, a dispute arose because multiple kingdoms and clans wanted the relics. According to the tradition, a brahmin named Droṇa intervened and divided the relics into eight shares to prevent war. Stupas were then built over them. (Encyclopedia Britannica)

The eight principal recipients were:

• King Ajātasattu of Magadha
• The Licchavis of Vesālī
• The Sakyas of Kapilavatthu
• The Koliyas of Rāmagāma
• The Bulis of Allakappa
• The Mallas of Pāvā
• The Mallas of Kusinārā
• The Brahmins of Veṭhadīpa

Additionally:

• Droṇa kept the urn used for division.
• The Moriyas received the ashes of the pyre. (Wikipedia)

A later Theravāda commentary tradition expands this further. It says that Buddhas may make an adhiṭṭhāna (resolve) that their relics “break apart and scatter” widely so many beings can venerate them across the world. That idea appears in later commentarial literature rather than directly in the early sutta itself. One traditional explanation is that the Buddha’s relics fragmented into numerous pearl-like pieces after cremation, enabling broad distribution. (Reddit)

Centuries later, Ashoka is said to have reopened the original stupas and redistributed relics across a vast number of stupas throughout his empire, greatly expanding relic veneration in the Buddhist world. (Encyclopedia Britannica)

. . . The later traditions — especially the commentaries, chronicles, and relic-veneration literature — become extraordinarily elaborate about the Buddha’s relics (dhātu). They discuss their appearance, miraculous qualities, deliberate scattering, preservation, and later redistribution.

A few of the most important strands:

The Buddha’s “resolve” (adhiṭṭhāna)

In Theravāda traditions, especially commentarial material connected with the Visuddhimagga and Sinhala chronicles like the Mahāvaṃsa, Buddhas are said to make determinations concerning their relics after death.

One traditional explanation says the Buddha resolved that:

• his relics would not remain as a single skeleton,
• they would separate into innumerable small relics,
• and they would spread widely for the welfare of beings.

The rationale given is devotional and karmic: relics allow future generations to develop faith (saddhā), make offerings, and accumulate merit long after the Buddha’s physical passing.

Some texts contrast this with certain disciples whose relics remained more bone-like or localized.

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The relics after cremation

The cremation itself is described as unusual and miraculous.

The traditions say:

• the pyre would not ignite until Mahākassapa arrived and paid homage,
• after the cremation, relics remained that resembled:
  • pearls,
  • crystal beads,
  • golden grains,
  • or luminous stones.

The relics are often divided into:

• śarīra / sarīra-dhātu — bodily relics after cremation,
• teeth,
• bones,
• hair relics preserved before parinibbāna.

Some traditions maintain that genuine Buddha relics are indestructible or capable of multiplication.

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Sizes and forms

Commentaries and later Southeast Asian traditions classify relics by size:

• mustard-seed sized,
• rice-grain sized,
• pea-sized,
• larger crystal-like forms.

Some are described as:

• white,
• translucent,
• iridescent,
• gold-colored.

In Sri Lankan and Southeast Asian relic traditions, relics are sometimes said to change color, emit light, or multiply under special conditions.

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The Rāmagāma relics

One especially important legend concerns the relics at Rāmagāma.

The story says:

• Emperor Ashoka opened seven of the original eight relic stupas to redistribute relics.
• But the stupa at Rāmagāma was protected by nāgas (serpent beings), so Ashoka could not obtain those relics.

Later traditions claim these relics remain intact and will play a role in the future age of Metteyya.

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The final gathering of relics

A striking later tradition says the Buddha’s relics will not remain dispersed forever.

Some Sinhala and Southeast Asian sources describe a future event where:

• all Buddha relics across the world,
• including hidden relics,
• will miraculously reunite.

They are said to gather at the Bodhi tree or another sacred site, re-form the Buddha’s body temporarily, emit radiance and teach silently, and then vanish in a final fiery dissolution.

This idea reflects the belief that relics are not merely memorial remains but still participate in the Buddha’s continuing spiritual presence.

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Tooth relic traditions

The Buddha’s tooth relic became one of the most politically important Buddhist relics in history.

The most famous is the sacred tooth relic in Temple of the Tooth in Kandy.

In Sri Lankan kingship ideology:

• possession of the tooth relic became associated with legitimate sovereignty,
• rulers protected and displayed it during ceremonies,
• and wars were fought over it.

Other tooth relic claims exist in:

• China,
• Myanmar,
• Thailand,
• and elsewhere.

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Relics as living presence

In many Buddhist traditions, relics are not viewed as inert remains.

They are often regarded as:

• embodiments of awakened qualities,
• fields of merit,
• conduits of blessing,
• or continuing manifestations of Buddhahood.

This is why stupas became such a central institution throughout the Buddhist world. They were not merely tombs; they were considered spiritually potent sites linking devotees with the Buddha himself.