Ceremonial removal of body donor remains along with commemoration of body donors at Wayamba University of Sri Lanka according to Buddhist rituals: A reverential tribute

Abstract

Dissection enables medical students to develop skills in locating and identifying anatomical structures, recognizing their variations, and understanding clinical relevance. In Sri Lanka, bodies are obtained through voluntary body donation, where individuals consent to the use of their bodies for education and research after death. While body donation aligns with Buddhist teachings on accruing merit, limited literature exists on commemorative practices that highlight its spiritual significance. Enhancing public awareness of these traditions may encourage greater participation in body donation within Buddhist communities. This article describes the commemorative ceremony conducted by the Department of Anatomy, Faculty of Medicine, Wayamba University of Sri Lanka, a newly established medical faculty. The event involved Buddhist monks, staff, students, and donor families. Rituals included a dharma sermon, alms offerings to monks, and the transference of merit to donors. Donor bodies were placed in coffins and buried following the ceremony. The ceremony provided a formal opportunity for students and staff to acknowledge the invaluable contribution of donors, reinforced cultural traditions of gratitude, and symbolized the institution's ethical commitment to honoring donors. Outcomes included fostering a culture of respect in anatomy education, strengthening professional values among students, and enhancing public understanding of body donation. Sharing these experiences contributes to broader discussions on integrating cultural and ethical practices into medical education. Future studies exploring the perspectives of students, staff, and donor families could further illuminate the educational and societal impact of such commemorations.

BACKGROUND

First‐year medical students are a diverse population with different expectations, attitudes, and backgrounds. ¹ Therefore, the dissection hall in the Department of Anatomy in the medical faculty is the initial gateway between public and medical society. ¹ For a medical student, the donor body is the “first patient” as well as the “first teacher”. ² , ³ Dissection of a donor body for the first time is a transformative and profoundly impactful experience for many medical students, ⁴ with recent studies emphasizing that the dissection room is not only a site for anatomical learning but also a profound space where students begin to shape their professional identity. ⁵ , ⁶

Dissection helps medical students to understand the three‐dimensional relationships of the various anatomical structures within the human body. ⁷ Through dissection, students gain the skills to locate and identify anatomical structures while understanding their clinical significance. ⁸ Along with providing scientific knowledge, dissection practices help cultivate a compassionate approach to patient care, ⁹ strengthen students' professional identity, ¹⁰ and raise awareness of privacy and ethical concerns. ¹¹ Even with the advancement of modern technology and the evolution of teaching methods, dissection continues to be a fundamental element of the anatomy curriculum. ⁷

The inclusion of commemorative practices in anatomy education began to appear sporadically during the twentieth century. ¹² Different institutions across the world organize these commemoration ceremonies in different formats ³ , ¹³ with the structure of ceremonies varying based on factors such as the organization of anatomy education at the institution and the surrounding cultural context. ³ Commemorations and memorials are becoming more common, taking on diverse formats tailored to the unique cultural and social traditions of the communities they serve. ³ Oh et al. ¹³ reported that expressing gratitude and respect toward body donors and their family members has had a positive influence on body donation programs in South Korea, which has a multi‐religious society, while a Chinese study showed that organizing commemorations and enhancing post‐donation services such as returning the cremated remains of the donors to the families, providing information regarding the educational or research use of the donated bodies, presenting certificates of appreciation to honor donors, and arranging respectful interment of the remains in designated memorial sites could foster the development of effective donor programs in China and increase societal acceptance of body donation. ¹⁴

Education around commemoration services has the potential to provide several benefits. They not only encourage interaction among students and donor families but also lay the foundation for students to develop into lifelong ethical and compassionate practitioners and learners. ¹² El‐Haddad et al. ¹⁵ reported that enhancement of students' ethical training to foster their understanding of the significance of commemorations and memorials is essential, highlighting the usefulness of commemorative practices in students' learning. Thus, disseminating and sharing information around commemorative practices is useful, as it allows institutions with donor programs to model or develop services based on those that have been successful. In addition, it raises awareness of different cultures and religious practices.

Government medical faculties in Sri Lanka pay their respect and gratitude toward body donors in various ways such as pirith chanting, dharma deshana, and almsgiving ceremonies conducted in accordance with Buddhism to transfer merit to the deceased. Additional gestures include written tributes, poems, and notes of appreciation, as well as the presentation of certificates of recognition to donors' family members. However, there is limited literature regarding those commemorations and the respectful removal of donor remains after the students' dissections. The main aim of this article is to present a commemoration ceremony and ceremonial removal of body donor remains conducted in a Sri Lankan government medical faculty that is founded on Buddhist principles, to respect the body donors while generating a more positive attitude among donors' families and other people in society about the donation of bodies to the government medical faculties.

BUDDHIST PRACTICES IN SRI LANKA

Buddhism, the predominant religion in Sri Lanka, is founded on the teachings of the Buddha and emphasizes the concepts of impermanence, compassion, and the pursuit of merit through selfless acts. ¹⁶ Merits can be collected by performing meritorious deeds. ¹⁷ In Buddhist thought, merit (known as puñña in Pali or pin in Sinhala) is often regarded as a form of spiritual investment, where wholesome actions are believed to generate beneficial outcomes, not only in this life but also in future existences, helping to reduce suffering and promote well‐being. ¹⁸ According to Buddhist belief, death is not the end of existence but a transition in the cycle of rebirth (sansāra), and the quality of one's next life is influenced by the merit accumulated through meritorious deeds. ¹⁷ , ¹⁸ Acts of generosity, including body donation, are highly valued as they are considered profound offerings that benefit others and generate spiritual merit for both the donor and their family. According to Buddhism, donation of one's own body is a supreme‐level meritorious activity, where the donor believes it will help him/her get a good rebirth. In this cultural and religious context, body donation is increasingly seen not only as a contribution to medical science but also as a final altruistic act aligned with Buddhist principles. ¹⁷

The receiving institutions highly value this contribution and consider it important to show gratitude. According to Buddhist teachings, the transfer of merit is regarded as the most appropriate way to honor and reward a deceased person. In traditional Buddhist practices when a person performs a meritorious deed, such as making an offering to the Maha Sangha, or chanting pirith, they can mentally dedicate it to others, referred to as the transfer of merits. The recipients, especially the deceased in their next birth, benefit by receiving the merits which will increase their longevity, success, and power. Thus, merit is a mental influence the giver shares and the receiver rejoices, generating their own merit. ¹⁸

Therefore, government medical faculties in Sri Lanka organize commemorations which align with Buddhist rituals to respect and transfer merits to the body donors. However, due to limited literature, there is insufficient global awareness on this matter. In this context, it is important to disseminate these commemorative activities which provide evidence regarding the Buddhist rituals followed by a government medical faculty in Sri Lanka.

THE DEPARTMENT OF ANATOMY IN WAYAMBA UNIVERSITY, SRI LANKA

The Department of Anatomy at the Faculty of Medicine, Wayamba University of Sri Lanka, established in 2018, plays a significant role in shaping the foundational knowledge of medical undergraduates. As one of the core preclinical departments, it offers an immersive learning experience through comprehensive teaching and hands‐on cadaveric dissections. ¹⁹

The dissection sessions provide students with a thorough, hands‐on experience, allowing them to examine the detailed structures of the human body. Under the supervision of Anatomy lecturers, students acquire a comprehensive understanding of human gross anatomy including the relationships of various anatomical structures and anatomical variations. Further, donated bodies are utilized for the research activities conducted by the department to update knowledge of human anatomy and its variations in the Sri Lankan population.

The department obtains bodies only through willed body donation where the body donors legally express their willingness to donate their bodies to the faculty following their death and presents a certificate of gratitude to the donors' families as a formal token of recognition. In Sri Lanka, the Transplantation of Human Tissues Act, No. 48 of 1987 provides the legal framework for body donation. Under this Act, individuals aged 21 years or older may authorize the donation of their whole body, specific parts, or tissues, effective upon death. Consent may be documented in writing or on the prescribed form attested by at least two competent witnesses, or given orally in the presence of two witnesses. Donations may be directed to a government hospital, medical practitioner, dentist, or another prescribed institution; if no recipient is specified, the nearest government hospital or designated institution is considered the default recipient. In the absence of prior consent from the deceased, the law permits the next of kin over 21 years to authorize body or tissue donation, provided the deceased had not expressed opposition during life. The Act also recognizes the donor's right to revoke prior consent at any time during their lifetime, either through a subsequent written declaration or, in the case of donations made via the prescribed form, by notifying the intended recipient in writing. ²⁰

MEDICAL STUDENT ENGAGEMENT WITH BODY DONORS

Each incoming cohort of medical students participates in a Professional Transition Program (PTP) before the official commencement of their undergraduate MBBS degree program. An inaugural dissection session of 3 h is included in this PTP program. The staff members in the department highlight the fact that donors didn't receive anything in return by donating their bodies during the inaugural dissection session to the students so that students understand their duty to respectfully handle these donor bodies for their academic activities. Students are given a booklet which includes dissection hall ethics and rules to follow during dissection sessions to respect the body donors. The booklet clearly instructs the students to handle the donor bodies with respect. Upon receiving a donated body to the department, a medical student delivers a thanking speech expressing appreciation to the relatives of the deceased, acknowledging their invaluable contribution to medical education and science, and students often bow their heads upon entering the dissection hall as a cultural expression of respect and gratitude toward the body donors.

Anatomy is taught over a period of one and a half years during the preclinical phase in the MBBS five‐year undergraduate degree program. For each Anatomy teaching session on the human body, undergraduates typically receive a one‐hour lecture discussion followed by a three‐hour practical session. The practical component is primarily based on regional dissections and is further supported by the use of other supplementary learning resources such as prosected specimens and anatomical models. During the dissection sessions, each donor body is assigned to a specific group of undergraduates known as the dissection group. That particular group of undergraduates acquires the responsibility of respectfully handling the donor body for their learning sessions. Students always keep the head and genital areas of the donor bodies covered unless the dissection involves those regions. This practice reflects cultural values that emphasize respect for the identity and privacy of the donor.

On the final dissection day of the anatomy course, undergraduates in each dissection group assemble all the body parts of their assigned dissected body on the trolley, cover the body with a white cloth and transfer the merits they have collected through their previous meritorious acts to the soul of that dissected body according to Buddhist rituals. Finally, they bow their heads to the donor body before leaving the dissection hall at the end of the preclinical dissections. After that, the dissected donor bodies are kept inside the mortuary freezer until the respectful removal of donor remains is to be done by the department.

THE CEREMONIAL COMMEMORATION OF BODY DONORS

In 2025, the department initiated organizing an almsgiving ceremony following a respectful removal of donor remains in order to further extend their gratitude toward body donors along with the undergraduates who have completed the dissections. Almsgiving is termed as “Dhana” in Pali language. This means giving, generosity or charity, and it is one of the foundational practices in Buddhism to attain Nirwana. ¹⁷ Even though the students were unaware of the donors' identity, they were grateful toward the donors' selfless service. Therefore, the students agreed with the idea of organizing a commemoration ceremony without any hesitation.

The alms giving ceremony was titled “Dakshina’ 25″ and was held on the 8th of January, 2025. The term Dakshina, derived from Sanskrit language, conveys a meaning similar to Dhana in Pali, both referring to the act of giving or offering. Students of the 6th Batch (2022/2023 intake) pioneered the organization of the event who finished their dissection at the end of the preclinical phase. The faculty premises and the auditorium were decorated with Buddhist flags, flowers, and other traditional decorations to create a sacred and respectful ceremonial atmosphere within the faculty. All the decorations were prepared by the collective involvement of students from different religious and cultural backgrounds. Heads and academic staff members of the preclinical departments (Anatomy, Physiology, and Biochemistry), non‐academic staff members of the faculty, the students of the fifth (2021/2022 intake), sixth (2022/2023 intake), and seventh (2023/2024) batches and the relatives of the body donors gathered to mark the occasion. This broad participation emphasized the institutional recognition of body donation, students' gratitude, and the ethical transparency of the body donation process.

Prior to the commencement of the almsgiving ceremony, a Buddhist monk delivered a “dharma” sermon, which refers to the preaching of Buddhist teachings (Figure 1). According to the teachings of Lord Buddha, attending and listening to dharma sermons is considered a meritorious act, through which participants can accumulate spiritual merit. Most importantly, these merits could be transferred to the deceased. ¹⁷ During the sermon, the monk emphasized the profound moral significance of Dhana (donation) especially body donation, framing it as an act of selflessness and compassion. Dhana is considered the first step in dasa paramitha, the ten practices leading toward the final liberation or Nirwana, the final destination wished by any Buddhist. ¹⁷ It is also a crucial step in overcoming the impurities of attachment, aversion, and ignorance. ²¹ In Buddhism, three types of dhana paramitha are described in the pathway to Nirwana. ¹⁷

1. Dhana paramitha (Giving of material things)

2. Dhana upaparamitha (Donating one's body organs)

3. Dhana paramaththa paramitha (Sacrificing one's life)

FIGURE 1.

This shows the Buddhist monk delivering the “dharma” sermon. The stage is decorated with flowers and other Sri Lankan traditional decorations.

Donation of one's own body comes under Dhana upaparamitha which is a higher‐level meritorious act. Donors often believe that this selfless offering will help them gain a favorable rebirth.

Additionally, during the sermon, the contributions of body donors from other religious traditions were acknowledged, highlighting that their generous acts align with the ethical and spiritual teachings of their respective faiths. It was also recognized that some donors may not be affiliated with a particular religion, and that their decision to donate reflects universal values of compassion, altruism, and service to humanity.

The almsgiving ceremony served as the centerpiece of the program, embodying reverence and gratitude. Ten esteemed Buddhist monks from the temples surrounding the Faculty of Medicine, Wayamba University of Sri Lanka, were invited to grace the occasion. They were welcomed with great honor, accompanied by a traditional procession (perahera) that underscores the cultural and spiritual significance of the event (Figure 2). The traditional procession is a respectful and symbolic way of welcoming Buddhist monks to an almsgiving ceremony in Sri Lanka. As a part of the procession, a white cloth, known as a “pavada” in Sinhala, was laid along the path where the monks walk as another sign of respect.

FIGURE 2.

The occasion of students and the staff members welcoming the Buddhist monks to the almsgiving ceremony accompanied by a traditional procession is shown. A white cloth called “Pavada” is laid along the path where the monks walk.

The monks were invited to be seated on a specially arranged stage to signify reverence and respect, in accordance with traditional Buddhist rituals, while allowing all participants to clearly see and engage with the rituals and sermons. One of them delivered an address, highlighting the spiritual importance of almsgiving as taught in Buddhist tradition. Following this, meals prepared by the students were ceremoniously offered to Lord Buddha and to the monks who represented the “Maha Sangha” (the community of ordained Buddhist monks) (Figure 3). The offerings extended beyond the main meal to include desserts, sanitary products, medicines, and robes, symbolizing a holistic act of giving (Figure 4).

FIGURE 3.

Students and staff members offering main meals to the Buddhist monks.

FIGURE 4.

Students and staff members offering other items including desserts, sanitary products, medicines, and robes to the Buddhist monks.

As the ceremony progressed, a chief monk read out the names of the donors who donated their bodies to the faculty, honoring their unparalleled generosity. During this commemoration, the participants were able to gain a higher amount of merit, with the merits accrued through this sacred act dedicated to the deceased donors, with the heartfelt wish that these blessings may bring them peace and comfort in their afterlife (Figure 5). This profoundly spiritual event stood as a testament to the faculty's commitment to honoring its donors with dignity and gratitude. Further, the faculty expects to continue this program as an annual event.

FIGURE 5.

The symbolic act of transferring the accumulated merits to the deceased body donors is illustrated in this figure. During the ritual, a white bowl is placed on a white plate, and water is continuously poured into the bowl until it reaches the brim and begins to overflow. This overflowing of water represents the continuous and abundant flow of merits, signifying the dedication of the accumulated merits to the departed donors.

Following the commemoration ceremony, the donor bodies and their remains were respectfully removed in accordance with the University's established guidelines, while adhering to traditional Sri Lankan Buddhist cultural practices to ensure the dignity of the donors' final contributions. Upon the approval of the Wayamba University, the remains of the dissected donor bodies were transported to the funeral parlor. The original death certificates of the body donors were handed over to the funeral parlor, while the department kept copies for any future references. In keeping with local funerary customs, the bodies were dressed in traditional Sinhala attire (an Ariya suit for male donors and an Osariya for female donors) before being placed in coffins. Following Buddhist‐influenced burial traditions, the coffins were transported to a cemetery and interred in hand‐dug trenches. This was conducted by the staff members of the funeral parlor under the observation of the officials of the Department of Anatomy and the Senior Assistant Registrar of the Faculty of Medicine, Wayamba University of Sri Lanka.

DISCUSSION

Body donation is a voluntary act in which individuals provide informed consent for their bodies to be used for medical education and research after death, without any form of compensation. ²² , ²³ This practice has long been recognized as a cornerstone of anatomical education and a driver of scientific advancement. ²⁴ Therefore, in this context, it is ethically imperative for institutions to honor and respect their donors' generosity. Leeper et al. ²⁵ highlight the need to integrate formalized ethical principles into daily practices related to human body donation. These include recognizing the donor's inherent human dignity, acknowledging their role as the “First Patient” or “Silent Teacher,” honoring their generosity, acknowledging the contribution of donor families, and promoting inclusivity in memorial and commemorative activities. By embracing these principles, medical institutions can reinforce respect and gratitude toward donors and strengthen public trust in body donation programs. ²⁵ On the other hand, commemorative events may contribute to strengthening community engagement with body donation programs by increasing public awareness and understanding of its significance. ¹⁴

In Sri Lanka, the ethical responsibility to honor body donors is closely supported by cultural norms and religious practices, which guide the ways in which respect and gratitude are expressed. The Buddhist community, which constitutes the majority of the population, contributes significantly to the success of current body donation programs, with over 98% of donations originating from the Sinhala Buddhist community, while smaller proportions come from other religious groups, including Christians and Hindus. ²⁶ Government medical faculties in Sri Lanka organize various activities to commemorate body donors; however, there is limited published literature detailing these specific practices along with respectful removal of donor remains. Edirisinghe et al. ²⁷ reported an annual overnight pirith chanting followed by a morning almsgiving ceremony at the Faculty of Medical Sciences, University of Sri Jayewardenepura, to honor body donors. In contrast, the commemoration at Wayamba University was structured with a morning “Dharma” sermon followed by an almsgiving on the same day. While both ceremonies were conducted in accordance with Buddhist rituals and aimed to express respect and gratitude toward donors, the timing, format, and the rituals performed in the religious activities differed, representing the freedom given in Buddhism to follow rituals according to one's will.

Each component of the commemoration ceremony at Wayamba University carries both symbolic and practical significance. The Dharma sermon constituted the initial component of the program and provided an important foundation for the subsequent rituals. Conducting the sermon prior to the almsgiving allowed participants to revisit key Buddhist teachings related to generosity, compassion, and merit‐making, thereby enhancing their understanding of the moral significance of body donation. This renewed awareness helped participants appreciate the purpose of the ceremony and engage in the almsgiving with greater mindfulness and sincerity. In addition, the sermon created a calm and reflective atmosphere, which is considered important for the accurate and respectful performance of religious rites. From a Buddhist perspective, listening to Dharma is itself regarded as a meritorious act; therefore, the merits generated through this activity could be symbolically transferred to the donors. ¹⁷ In this way, the Dharma sermon strengthened both the spiritual and ethical objectives of the commemoration.

The primary purpose of incorporating an almsgiving component into the ceremony was to generate merits and transfer them to the deceased donors as an expression of gratitude for their contribution to medical education. As almsgiving is considered a highly meritorious act according to Buddhism, the merits generated through this ritual can be dedicated to the donors, thereby aligning the ceremony with established religious practices of honoring the deceased. In Buddhist philosophy, dhana (generosity or giving) is regarded as the first step of the dasa paramitha (ten perfections) that guide individuals toward spiritual development and ultimately Nirvana. ¹⁷ Therefore, each Buddhist should practice dhana whenever possible in order to reach liberation. In this context, the almsgiving also provided participants with an opportunity to practice generosity and actively engage in the commemoration. Most importantly, the event functioned as a collective expression of gratitude by the institution and its students.

Prior to the ceremony, the faculty premises were decorated with traditional Buddhist ornaments to create a respectful atmosphere appropriate for the commemoration. These visual elements also served a communicative function by informing the surrounding community of the forthcoming religious observance, thereby increasing public awareness of the event. These decorations were prepared by students, which encouraged active participation and fostered collaboration, teamwork, and shared responsibility in organizing the ceremony. On the day of the commemoration, the invited Buddhist monks were welcomed through a traditional procession accompanied by customary music. This procession was primarily intended as a gesture of respect and honor toward the monks, consistent with local cultural practices. At the same time, the music functioned as an audible signal to the wider community, announcing the religious nature of the event and reinforcing its ceremonial significance. Together, these preparatory and welcoming practices contributed to establishing a culturally meaningful and dignified environment for the commemoration.

The final rites performed after anatomical education also reflect respect for donors. Dressing the bodies in traditional attire and burying them according to local customs ensures that donors are treated with honor even after dissection. This demonstrates that the educational use of the body does not reduce its human value. The performance of final rites following anatomical education is not merely a cultural formality but a scientifically and ethically significant practice. It reinforces the intrinsic human value of the donor, supports ethical medical training, promotes cultural competence, and sustains public trust in body donation programs. By integrating respectful post‐dissection ceremonies into anatomical curricula, medical institutions ensure that the advancement of scientific knowledge remains firmly rooted in compassion and respect for human dignity.

Commemoration ceremonies for body donors across the globe are inclusive of various activities depending on cultural, religious, and institutional contexts which they are conducted. Commemoration practices in Western medical schools typically reflect a blend of religious and non‐religious traditions aimed at honoring body donors. In the U.S., many religious universities conduct memorial services for body donors, often using an interfaith approach that allows for broad participation. ²⁸ Those ceremonies included both religious and non‐religious practices. The religious practices were prayers, hymns, and religious readings, while non‐religious practices included lighting candles, offering flowers, writing poems, student reflections, and artwork. Family members of donors are frequently invited, emphasizing the humanistic and communal aspect of these ceremonies. ²⁸ In a Brazilian university, an annual commemoration ceremony for the body donors included activities representative of multi‐religious faiths. During this ceremony, a video was displayed including the photos of the body donors obtained from their family members. ²⁹ While most of these Western practices were not included in our present ceremony, we can consider incorporating some of them into our future commemoration ceremonies.

Across Asia, commemoration ceremonies often incorporate strong cultural and religious elements. Techataweewan et al. report an annual religious activity conducted in a medical faculty in Thailand, which is a predominantly Buddhist country. They have organized an almsgiving ceremony for 100 Buddhist monks to transfer merits to the body donors, similar to the present study. ³⁰ The number of Buddhist monks participating in this ceremony was higher than the present commemoration, where 10 Buddhist monks participated. Although the number of monks is not significant in generating and transferring merits according to Buddhist teachings, increased participation of monks will add more value to the event. Therefore, the number of monks participating in each ceremony will be considered for future ceremonies. Another aspect of their ceremony was that they wrapped the donor remains with a white cloth and carried them to the place where religious activities were conducted. ³⁰ This was not included in the ceremony reported in this article. This reflects that although both Thailand and Sri Lanka are Buddhist countries, the rituals related to donor body commemorations differ according to cultural traditions. Subasinghe & Jones also state that a key difference between Sri Lankan Buddhist religious ceremonies and those conducted in other Buddhist countries such as Taiwan and Thailand is that, in Sri Lanka, the bequeathed bodies are not displayed to the relatives during the religious observances. ²⁶ In Buddhist‐based medical schools in Korea, students offer flowers to honor the deceased, while monks recite sutras during the funeral service. ³¹ This highlights that the commemoration ceremonies for body donors take various formats in different Buddhist countries, reflecting the freedom given in Buddhist teachings to decide the rituals performed in ceremonies according to followers' preference.

In Christian‐based universities in Korea, they commemorate body donors at the end of dissections by reciting the bible, praying, singing hymns, and offering flowers. ³¹ Similar to the present commemoration, the relatives of the donors also participate in this occasion. In Catholic‐based universities in Korea, students commemorate body donors by participating in mass together with the donor relatives. Students have written appreciation letters to the body donors, and one representative read these letters in front of the relatives. ³¹ In Korean universities which do not hold a specific religious faith, the body donors are honored by giving a letter of appreciation to the family members. ³¹ This is similar to the practice of giving a certificate of gratitude to the relatives in the present case. The Medical school in Pusan National University in Korea, which is a religiously diverse university, has adopted a non‐religious format in organizing commemoration ceremonies. Their ceremony includes memorial tablets to introduce each donor, displaying photographs of each donor together with urns containing ash of the donors, playing solemn music, lighting incense sticks, placing white chrysanthemum flowers on a commemorative table and at the end presenting a certificate of appreciation to a family member of the donor. Relatives of the body donors also participated in the ceremony. ¹³ Playing music was a feature of the present commemoration, during which traditional music was performed throughout the procession.

Beyond ceremonial events, many countries have introduced permanent structures to honor body donors. In a Chinese medical school, a specially designated area known as the ‘Square of Perfect Goodness’ has been established. This space serves as a dedicated site for holding annual memorial ceremonies for body donors at the commencement of the human anatomy course. ³² Apart from that in several regions of China, the Red Cross Society has established dedicated memorial gardens and monuments inscribed with donors' names, providing a physical space for families and the public to pay tribute. ¹⁴ Annual public memorial ceremonies are held in these gardens and a special feature in these ceremonies is the participation of registered donors. ¹⁴ In Korea, Gameun Memorial Park constructed in 2020 by Pusan National University serves as a dedicated site for remembrance and reflection. ¹³ In the Netherlands, the establishment of a body donor monument at Radboud University Nijmegen Medical Centre similarly reflects the importance of creating spaces that recognize the invaluable contribution of donors to medical education and research. They further emphasize that donor families will benefit greatly from such constructions. ³³ Such permanent memorials reinforce the dignity of donors while fostering public trust and appreciation toward body donation programs.

Recent years have seen the emergence of modern approaches to body donor commemoration, including digital and online platforms. Since 2006, China has introduced memorial websites where individuals can commemorate body donors through symbolic offerings such as virtual flowers, incense, and songs. ¹⁴ At Macquarie University in Australia, donor commemoration lectures have been seamlessly adapted to online learning environments, ensuring that these important ethical and humanistic components of anatomy education continue even in virtual formats. This online format was adopted during the COVID‐19 pandemic, with plans to resume face‐to‐face commemoration ceremonies once public health conditions permit. ³ These digital platforms not only increase accessibility but also provide new opportunities for broader engagement, including for distant family members and the wider community.

The final rites for donor bodies following anatomical education vary considerably across Asian countries, reflecting cultural, religious, and institutional practices. At Wayamba University of Sri Lanka, dissected donor bodies are dressed in traditional Sinhala attire, placed in coffins, and interred in hand‐dug trenches within a public cemetery. In Korea, the donated bodies are laid to rest according to the wishes of the bereaved, either through cremation or interment in a casket. In the absence of a designated burial site, the remains are placed in the university's charnel house, ensuring a permanent and accessible resting place for family members to visit. ³¹ In Tzu Chi College of Medicine in Taiwan, a cremation ceremony is held with students offering reflective letters and floral tributes to honor the donors. After the cremation, the ashes are placed in monasteries. ³¹ In Khon Kaen University, in Thailand the academic year concludes with a Royal Cremation Ceremony, where donor remains are cremated using the “Royal Flame.” Families are offered the opportunity to receive the ashes of their loved ones, whereas any unclaimed ashes are released into the Mekong River. ³⁰ In medical institutions in China, donor bodies are cremated, after which the ashes are either returned to the families or interred in specially designated cemeteries. ¹⁴ A key similarity across these countries is the integration of cultural and religious rituals, family involvement, and the respectful handling of the donor body remains. However, differences are evident in the method and location of the final arrangements, ranging from public cemeteries in Sri Lanka to institutional or religious sites in other countries.

In conclusion, body donor commemoration ceremonies represent an important ethical and cultural practice that acknowledges the generosity of individuals who contribute to medical education after death. The ceremony conducted at Wayamba University of Sri Lanka was a novel commemoration which reflects the integration of Buddhist traditions, cultural values, and institutional gratitude in recognizing this generosity. The participation of faculty staff members, students, and administration highlighted the importance of this selfless act and reinforced the ethical foundation upon which the field of anatomy is built. This event mainly targeted paying gratitude and celebrating the generosity of the donors, but in addition the event also served as a valuable educational experience, inspiring future generations of students to appreciate and uphold the ethics of body donation in scientific research. Future research examining the perceptions of students, faculty, and donor families would provide valuable insights into the long‐term educational, ethical, and social impacts of such ceremonies, thereby informing best practices in anatomy education globally.

AUTHOR CONTRIBUTIONS

K. M. W. W. Priyadarshani: Writing – original draft; writing – review and editing; data curation; software; methodology; conceptualization. E. A. S. T. Edirisinghe: Writing – original draft; writing – review and editing; project administration; resources; supervision; data curation. K. M. Chandimal: Conceptualization; investigation; visualization; validation; methodology; software; formal analysis; writing – review and editing; writing – original draft; supervision. W. I. S. M. Ihalage: Validation; visualization; conceptualization; data curation. P. H. Dissanayake: Writing – review and editing; project administration; resources; supervision. P. G. C. S. Bowatte: Project administration; writing – review and editing. S. G. Yasawardene: Supervision; project administration; formal analysis; writing – review and editing. S. D. Weerasooriya: Writing – original draft; formal analysis.

Biographies

K. M. Chandimal Currently working as a lecturer in Anatomy (Senior Lecturer Grade 1) and is the Head of the Department of Anatomy, Faculty of Medicine, Wayamba University of Sri Lanka. Graduated with BSc (Hons) in Human Biology (Anatomy Special) in 2004. Received PhD in Anatomy from the University of Sri Jayawardenepura in 2013. Has published many articles in the fields of Anatomy and Medicine and worked as a University Lecturer for nearly 18 years.

W. I. S. M. Ihalage, B.Sc. (Hons) in Physiotherapy, is a Temporary Demonstrator in the Department of Anatomy, Faculty of Medicine, Wayamba University of Sri Lanka, Labuyaya, Kuliyapitiya, Sri Lanka. She is a registered physiotherapist in Sri Lanka with research interests in anatomy, medical education, biomechanics and sports physiotherapy.

K. M. W. W. Priyadarshani Graduated from the Faculty of Medicine, University of Peradeniya with MBBS in 2019. Worked as a medical officer (2019‐2022) and joined the Department of Anatomy, Faculty of Medicine, Wayamba University of Sri Lanka as a lecturer (Probationary) in 2022. Currently reading for MPhil in Anatomy.

E. A. S. T. Edirisinghe Professor in Anatomy, Faculty of Medical Sciences at the University of Sri Jayewardenepura. Graduated with MBBS in 2014. Received PhD in Anatomy from the University of Sri Jayawardenepura in 2020. Has published many articles in the fields of Anatomy and Medicine and worked as a University Lecturer for nearly 10 years.

S. D. Weerasooriya is a MBBS graduate who is correctly working as a post‐intern medical officer in the government sector

P. G. C. S. Bowatte Is the Dean of the Faculty of Medicine, Wayamba University of Sri Lanka, Consultant Physician in Internal Medicine, and has a twenty years’ service in the Department of Health. He holds memberships in Royal College of Physicians of United Kingdom and American College of Physicians. He is a council member of Sri Lankan College of Internal Medicine. Holds MBBS and MD (Medicine).

P. H. Dissanayake is the former head of the Department of Anatomy and a professor in Anatomy, Faculty of Medical Sciences at the University of Sri Jayewardenepura. He is a Consultant radiologist and former president of the Sri Lanka College of Radiologists.

S. G. Yasawardene is the correct Director of the Postgraduate Institute of Medicine (PGIM) at the University of Colombo, and holds the Senior Professor of Anatomy and former Dean of the Faculty of Medical Sciences and Faculty of Dental Sciences at the University of Sri Jayewardenepura. Professor Yasawardene has authored numerous peer‐reviewed publications and has supervised over 15 MPhils and PhDs.

DATA AVAILABILITY STATEMENT

The data that support the findings of this study are available on request from the corresponding author. The data are not publicly available due to privacy or ethical restrictions.