These latter saris come in many shapes and sizes, the most important distinction being between "whole-body saris" and "partial-body saris." The "whole-body sari" is commonly known as "the mortal body of the bodhisattva," an expression stemming from the Buddhist belief that after a Buddhist prelate of superior virtue attains to the "perfect rest" of parinirvana (or, in secular terms, he dies), his physical body does not decay. The "partial-body sari" is a bead-like article which remains after the cremation of one who spent his days in the study and practice of the Buddhist doctrines.
This does not mean, however, that after the cremation of every practitioner of Buddhism there will be found saris. It is written in the Buddhist scriptures that "saris are the result of strict adherence to the practices of abstinence and meditation, and the virtue of prajna, or true understanding. They are extremely difficult to obtain, and are the ultimate in good fortune." Simply put, the sari is literally the crystalization of these virtues and practices in a disciple of Buddhism. However, the value of these sacred precepts in explaining the phenomenon becomes greatly reduced under the scrutiny of modern medical science.
After the 1958 death and subsequent cremation of the Buddhist scholar Hsin Jung, several saris were recovered from his ashes. On May thirteenth of that year Taiwan Hsin Sheng Pao, a local newspaper, ran an article that was the cause of much controversy in Buddhist society. The main thrust of the article was that the daily routine of Buddhist scholars, especially as regards their dietary habits, closely correlated with the medical causes of gallstone formation, while numerous points of similarity had been noted between the outward appearances of saris and gallstones.
The report stated that "pathological studies have recorded gallstones of numerous forms, such as ovate, spherical, spiked, and mulberry-shaped, while their sizes vary from that of a grain of sand to that of a chicken's egg. Their colors cover a range from white, yellow, brown, and green to black. . . .These observations coincide closely with records concerning saris in the Buddhist scriptures." The article went on to explain that "the reasons for the formation of gallstones can be hereditary, or one's natural physical constitution, while the majority stem from a lack of physical excercise, a build-up of bile in the gallbladder, or irregular eating habits. . . .The late Hsin Jung vanished into monastic life at the age of sixteen and spent 32 years living as a monk. During this time he never ate after noon, spending his free time in a meditative search for truth. He was often afflicted with stomach pains, a symptom which is also noted by patients with gallstones."
This will doubtlessly remain an unsolvable mystery, as any devout disciple of Buddhism would certainly be unwilling to give up a relic as holy as a sari for purposes of chemical analysis.
Author Hsieh Ping-ying was once made a gift of six saris, which she placed in a stupa, burning incense and kneeling before it to pray at dawn and dusk each day. After a passage of about three months, she was astonished to find that they had multiplied into a large pile.
A similar story concerning the late National Assembly delegate Chu Cheng is also a favorite of Buddhist devotees. Mr. Chu had possessed seven saris, and after he passed away his wife removed two of them from the stupa in which they were housed, placing them in his mouth so that they were buried along with him. Upon returning home, she was shocked to see that the stupa still contained seven saris.
Many people find these stories of the multiplication of saris to be quite incomprehensible, but it seems that even more Buddhists believe in their reality. If a believer is devout in his practices, the number of his saris will increase, so that they become rather like a barometer of one's piety. As Hsiang Yun once said, "I have kept two saris, and in all these years their number has not increased; you can see that my practices have not improved."
Wang Cheng-fen is the editor of a Buddhist magazine. As she has indicated, while some people consider it important to offer incense to and worship the Buddha wherever they go, others do not. She sees saris in much the same way. She supposes one's heart to be the true temple, and that religious piety should not be dependent on outward phenomena and appearances.
Although attitudes towards saris may differ, it seems that more people on Taiwan are inclined to believe in them than in other places. Sung Kwang-yu, who is employed at the Academia Sinica's Institute of Historical Philology, pointed out in his 1985 book Chinese Studies that believers on Taiwan are inclined to a more utilitarian type of thought. For example, when economic circumstances are less than prosperous, some companies turn to such supernatural methods as divining by the eight diagrams of The Book of Changes, fortune-telling according to the number of brushstrokes in the characters of one's name, and geomancy in attempting to deal with these failing conditions.
Can this kind of utilitarian approach be used to explain differing views on the sari? Perhaps this quote from author Lin Ch'ing-hsuan may be useful in providing an answer. He said, "The vastly deep Buddhist scriptures are actually treatises addressing the problems of spiritual corruption and methods of purification. Purification is not simply a matter of methodology, it also requires tools. The statues of the Buddha, the saris, drums, bells, incense, and flowers which are found in our temples today are looked upon by the uninitiated as objects of superstition, but their true value is in their ability to serve as tools of spiritual purification."
[Picture Caption]
Gazing up at "the world of utmost joy." When will the trials come to fruition?
These saris were recovered from the ashes of the aged monk Kwang Ch'in. (courtesy of Cheng T'ien temple, Tucheng)
Great numbers of Buddhist believers travel to Hsichih each year to worship this gold-leaf covered "whole-body sari" of the master Tz'u Hang.
At the "Ceremony for the Transmission of the Commandments," initiates learn the teachings and commandments of the Buddha. This is a major annual event in Buddhist society in the ROC
"Burning the Scar of Abstinence" is an important part of the Ceremony for the Transmission of the Commandments.
Burying one's head in the Buddhist scriptures. Is this the path to enlightenment?
These saris were recovered from the ashes of the aged monk Kwang Ch'in. （courtesy of Cheng T'ien temple, Tucheng）
Great numbers of Buddhist believers travel to Hsichih each year to worship this gold-leaf covered "whole-body sari" of the master Tz'u Hang.
At the "Ceremony for the Transmission of the Commandments," initiates learn the teachings and commandments of the Buddha. This is a major annual event in Buddhist society in the ROC.
"Burning the Scar of Abstinence" is an important part of the Ceremony for the Transmission of the Commandments.
Burying one's head in the Buddhist scriptures. Is this the path to enlightenment?
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