FAXIAN IN INDIA

FAXIAN


Faxian at the ruins of Ashoka Palace

Between A.D. 399 and 414, the Chinese monk Faxian (Fa-Hsien, Fa Hien) undertook a trip via Central Asia to India to study Buddhism, locate sutras and relics and obtain copies of Buddhist books that were unavailable in China at the time. He traveled from Xian in central China to the west overland on the southern Silk Road into Central Asia and described monasteries, monks and pagodas there. He then crossed over Himalayan passes into India and ventured as far south as Sri Lanka before sailing back to China on a route that took him through present-day Indonesia. His entire journey took 15 years.

Tansen Sen wrote in Education about Asia: “Faxian was one of the first and perhaps the oldest Chinese monk to travel to India. In 399, when he embarked on his trip from the ancient Chinese capital Chang’an (present- day Xi’an in Shaanxi province), Faxian was more than sixty years old. By the time he returned fourteen years later, the Chinese monk had trekked across the treacherous Taklamakan desert (in present-day Xinjiang Uyghur Autonomous Region of the People’s Republic of China), visited the major Buddhist pilgrimage sites in India, traveled to Sri Lanka, and survived a precarious voyage along the sea route back to China. [Source: Tansen Sen, Education about Asia, Volume 11, Number 3 Winter 2006 <<>>]

“The opening passage of Faxian’s A Record of the Buddhist Kingdoms tells us that the procurement of texts related to monastic rules (i.e., “Vinaya”) was the main purpose of his trip to India. In addition to revealing the intent of his trip, the statement also underscores the need for this crucial Buddhist literature in contemporary China. In the third and fourth centuries, a number of important Buddhist texts, including the “Lotus Sutra”, had been translated into Chinese. Although a few “Vinaya” texts were available to Faxian, the growing Buddhist community in China was aware of the paucity of these texts essential for the establishment and proper functioning of monastic institutions.” <<>>

Good Websites and Sources on the Silk Road: Silk Road Seattle washington.edu/silkroad ; Silk Road Foundation silk-road.com ; Wikipedia Wikipedia ; Silk Road Atlas depts.washington.edu ; Old World Trade Routes ciolek.com ; Travel Photos studyrussian.com ; Yo Yo Ma’s Silk Road Project silkroadproject.org ; Silk Road Society travelthesilkroad.org ; Silk Road Travelers silk-road.com ; International Dunhuang Project idp.bl.uk ; Camel Trains in the Desert chinavista.com ; Ancient China Life Ancient China Life

Books: on the Silk Road The Silk Road (Odyssey Guides); Marco Polo: A Photographer's Journey by Mike Yamashita (White Star, 2002); “Life along the Silk Road” by Whitfield, Susan (Berkeley: University of California Press, 1999); “The Silk Route: Trade, Travel, War and Faith” by Susan Whitfield, with Ursula Sims-Williams, eds. (London: British Library, 2004); “The Camel and the Wheel” by Richard Bulliet (Cambridge: Harvard University Press, 1975). You can help this site a little by ordering your Amazon books through this link: Amazon.com; Television show: Silk Road 2005, a 10-episode production by China's CCTV and Japan's NHK, with music by Yo Yo Ma and the Silk Road Ensemble. The original series was shown in 1980s.

Marco Polo: Wikipedia Marco Polo Wikipedia ; Marco Polo Odyssesy nationalgeographic.com ; Open Directory Project dmoz.org ; Works by Marco Polo gutenberg.org ; Internet Movie Database imdb.com ; Marco Polo and his Travels silk-road.com ; Zheng He and Early Chinese Exploration : Wikipedia Chinese Exploration Wikipedia ; Le Monde Diplomatique mondediplo.com ; Zheng He muslimheritage.com ; Zheng He Wikipedia Wikipedia ; Gavin Menzies’s 1421 1421.tv ; Asia Recipe asiarecipe.com ; First Europeans in Asia Wikipedia ; Matteo Ricci faculty.fairfield.edu

Chapters VIII and IX: North India and the Legend of Buddha


Stupa in swat Pakistan

According to “A Record of Buddhistic Kingdoms”: “After crossing the river, (the travellers) immediately came to the kingdom of Woo-chang [Udyana, north of the Punjab--i.e., Swat in northern Pakistan], which is indeed (a part) of North India. The people all use the language of Central India, 'Central India' being what we should call the 'Middle Kingdom.' The food and clothes of the common people are the same as in that Central Kingdom. The Law of Buddha is very (flourishing in Woo-chang). They call the places where the monks stay (for a time) or reside permanently sangharamas; and of these there are in all 500, the monks being all students of the Hinayana. When stranger bhikshus [i.e., mendicant monks] arrive at one of them, their wants are supplied for three days, after which they are told to find a resting-place for themselves. [Source: “A Record of Buddhistic Kingdoms” by Fa-Hsien (Faxian) of his Travels in India and Ceylon (A.D. 399-414), Translated James Legge, 1886, gutenberg.org/ */*]

“There is a tradition that when Buddha came to North India, he came at once to this country, and that here he left a print of his foot, which is long or short according to the ideas of the beholder (on the subject). It exists, and the same thing is true about it, at the present day. Here also are still to be seen the rock on which he dried his clothes, and the place where he converted the wicked dragon. The rock is fourteen cubits high, and more than twenty broad, with one side of it smooth. Hwuy-king, Hwuy-tah, and Tao-ching went on ahead towards (the place of) Buddha's shadow in the country of Nagara; but Fa-Hsien and the others remained in Woo-chang, and kept the summer retreat. That over, they descended south, and arrived in the country of Soo-ho-to. */*

“In that country also Buddhism is flourishing. There is in it the place where Sakra [Indra], Ruler of Devas, in a former ages, tried the Bodhisattva, by producing a hawk (in pursuit of a) dove, when (the Bodhisattva) cut off a piece of his own flesh, and (with it) ransomed the dove. [This is the well-known Sibi Jataka, a jataka being a tale relating to an incident involving the Buddha in one of his previous incarnations. The Sibi Jataka is depicted on one of the petroglyphs at Shatial in the Hunza Valley and in several of the caves at Dunhuang.] After Buddha had attained to perfect wisdom, and in travelling about with his disciples (arrived at this spot), he informed them that this was the place where he ransomed the dove with a piece of his own flesh. In this way the people of the country became aware of the fact, and on the spot reared a stupa, adorned with layers of gold and silver plates.” */*

Chapter XIII: Nagara. Festival of Buddha's Skull-bone

According to “A Record of Buddhistic Kingdoms”: “Going west for sixteen yojanas, he came to the city He-lo in the borders of the country of Nagara (Shimoga district, Karnataka, India., where there is the flat-bone of Buddha's skull, deposited in a vihara adorned all over with gold-leaf and the seven sacred substances. The king of the country, revering and honouring the bone, and anxious lest it should be stolen away, has selected eight individuals, representing the great families in the kingdom, and committing to each a seal, with which he should seal (its shrine) and guard (the relic). At early dawn these eight men come, and after each has inspected his seal, they open the door. This done, they wash their hands with scented water and bring out the bone, which they place outside the vihara, on a lofty platform, where it is supported on a round pedestal of the seven precious substances, and covered with a bell of lapis lazuli, both adorned with rows of pearls. Its colour is of a yellowish white, and it forms an imperfect circle twelve inches round, curving upwards to the centre. Every day, after it has been brought forth, the keepers of the vihara ascend a high gallery, where they beat great drums, blow conchs, and clash their copper cymbals. When the king hears them, he goes to the vihara, and makes his offerings of flowers and incense. When he has done this, he (and his attendants) in order, one after another, (raise the bone), place it (for a moment) on the top of their heads, and then depart, going out by the door on the west as they entered by that on the east. The king every morning makes his offerings and performs his worship, and afterwards gives audience on the business of his government. The chiefs of the Vaisyas also make their offerings before they attend to their family affairs. [Source: “A Record of Buddhistic Kingdoms” by Fa-Hsien (Faxian) of his Travels in India and Ceylon (A.D. 399-414), Translated James Legge, 1886, gutenberg.org/ */*]

Every day it is so, and there is no remissness in the observance of the custom. When all the offerings are over, they replace the bone in the vihara, where there is a vimoksha stupa, of the seven precious substances, and rather more than five cubits high, sometimes open, sometimes shut, to contain it. In front of the door of the vihara, there are parties who every morning sell flowers and incense, and those who wish to make offerings buy some of all kinds. The kings of various countries are also constantly sending messengers with offerings. The vihara stands in a square of thirty paces, and though heaven should shake and earth be rent, this place would not move. */*

“Going on, north from this, for a yojana, (Fa-Hsien) arrived at the capital of Nagara, the place where the Bodhisattva once purchased with money five stalks of flowers, as an offering to the Dipankara Buddha. In the midst of the city there is also the stupa of Buddha's tooth, where offerings are made in the same way as to the flat-bone of his skull. */*

“A yojana to the north-east of the city brought him to the mouth of a valley, where there is Buddha's pewter staff; and a vihara also has been built at which offerings are made. The staff is made of Gosirsha Chandana, and is quite sixteen or seventeen cubits long. It is contained in a wooden tube, and though a hundred or a thousand men ere to (try to) lift it, they could not move it. */*

“Entering the mouth of the valley, and going west, he found Buddha's Sanghali, where also there is reared a vihara, and offerings are made. It is a custom of the country when there is a great drought, for the people to collect in crowds, bring out the robe, pay worship to it, and make offerings, on which there is immediately a great rain from the sky. */*

“South of the city, half a yojana, there is a rock-cavern, in a great hill fronting the south-west; and here it was that Buddha left his shadow. Looking at it from a distance of more than ten paces, you seem to see Buddha's real form, with his complexion of gold, and his characteristic marks in their nicety clearly and brightly displayed. The nearer you approach, however, the fainter it becomes, as if it were only in your fancy. When the kings from the regions all around have sent skilful artists to take a copy, none of them have been able to do so. Among the people of the country there is a saying current that "the thousand Buddhas must all leave their shadows here." */*

“Rather more than four hundred paces west from the shadow, when Buddha was at the spot, he shaved his hair and clipt his nails, and proceeded, along with his disciples, to build a stupa seventy or eighty cubits high, to be a model for all future stupas; and it is still existing. By the side of it there is a monastery, with more than seven hundred monks in it. At this place there are as many as a thousand stupas of Arhans and Pratyeka Buddhas.” */*


Faxian's Route


Chapter XVI: Mathura and Customs of Central India

On the journey to Mathura (145 kilometers southeast of Delhi), “A Record of Buddhistic Kingdoms” reported: “From this place they travelled south-east, passing by a succession of very many monasteries, with a multitude of monks, who might be counted by myriads. After passing all these places, they came to a country named Ma-t'aou-lo. They still followed the course of the P'oo-na river, on the banks of which, left and right, there were twenty monasteries, which might contain three thousand monks; and (here) the Law of Buddha was still more flourishing. Everywhere, from the Sandy Desert, in all the countries of India, the kings had been firm believers in that Law. When they make their offerings to a community of monks, they take off their royal caps, and along with their relatives and ministers, supply them with food with their own hands. That done, (the king) has a carpet spread for himself on the ground, and sits down in front of the chairman;—they dare not presume to sit on couches in front of the community. The laws and ways, according to which the kings presented their offerings when Buddha was in the world, have been handed down to the present day. [Source: “A Record of Buddhistic Kingdoms” by Fa-Hsien (Faxian) of his Travels in India and Ceylon (A.D. 399-414), Translated James Legge, 1886, gutenberg.org/ */*]

“All south from this is named the Middle Kingdom. In it the cold and heat are finely tempered, and there is neither hoarfrost nor snow. The people are numerous and happy; they have not to register their households, or attend to any magistrates and their rules; only those who cultivate the royal land have to pay (a portion of) the grain from it. If they want to go, they go; if they want to stay on, they stay. The king governs without decapitation or (other) corporal punishments. Criminals are simply fined, lightly or heavily, according to the circumstances (of each case). Even in cases of repeated attempts at wicked rebellion, they only have their right hands cut off. The king's body-guards and attendants all have salaries. Throughout the whole country the people do not kill any living creature, nor drink intoxicating liquor, nor eat onions or garlic. The only exception is that of the Chandalas. That is the name for those who are (held to be) wicked men, and live apart from others. When they enter the gate of a city or a market-place, they strike a piece of wood to make themselves known, so that men know and avoid them, and do not come into contact with them. In that country they do not keep pigs and fowls, and do not sell live cattle; in the markets there are no butchers' shops and no dealers in intoxicating drink. In buying and selling commodities they use cowries. Only the Chandalas are fishermen and hunters, and sell flesh meat. */*

“After Buddha attained to pari-nirvana, the kings of the various countries and the heads of the Vaisyas built viharas for the priests, and endowed them with fields, houses, gardens, and orchards, along with the resident populations and their cattle, the grants being engraved on plates of metal, so that afterwards they were handed down from king to king, without any daring to annul them, and they remain even to the present time. */*

“The regular business of the monks is to perform acts of meritorious virtue, and to recite their Sutras and sit wrapt in meditation. When stranger monks arrive (at any monastery), the old residents meet and receive them, carry for them their clothes and alms-bowl, give them water to wash their feet, oil with which to anoint them, and the liquid food permitted out of the regular hours. When (the stranger) has enjoyed a very brief rest, they further ask the number of years that he has been a monk, after which he receives a sleeping apartment with its appurtenances, according to his regular order, and everything is done for him which the rules prescribe. */*

“Where a community of monks resides, they erect stupas to Sariputtra, to Maha-maudgalyayana, and to Ananda, and also stupas (in honour) of the Abhidharma, the Vinaya, and the Sutras. A month after the (annual season of) rest, the families which are looking out for blessing stimulate one another to make offerings to the monks, and send round to them the liquid food which may be taken out of the ordinary hours. All the monks come together in a great assembly, and preach the Law; after which offerings are presented at the stupa of Sariputtra, with all kinds of flowers and incense. All through the night lamps are kept burning, and skilful musicians are employed to perform. */*

“When Sariputtra was a great Brahman, he went to Buddha, and begged (to be permitted) to quit his family (and become a monk). The great Mugalan and the great Kasyapa also did the same. The bhikshunis for the most part make their offerings at the stupa of Ananda, because it was he who requested the World-honoured one to allow females to quit their families (and become nuns). The Sramaneras mostly make their offerings to Rahula. The professors of the Abhidharma make their offerings to it; those of the Vinaya to it. Every year there is one such offering, and each class has its own day for it. Students of the mahayana present offerings to the Prajna-paramita, to Manjusri, and to Kwan-she-yin. When the monks have done receiving their annual tribute (from the harvests), the Heads of the Vaisyas and all the Brahmans bring clothes and other such articles as the monks require for use, and distribute among them. The monks, having received them, also proceed to give portions to one another. From the nirvana of Buddha, the forms of ceremony, laws, and rules, practised by the sacred communities, have been handed down from one generation to another without interruption. */*

“From the place where (the travellers) crossed the Indus to Southern India, and on to the Southern Sea, a distance of forty or fifty thousand le, all is level plain. There are no large hills with streams (among them); there are simply the waters of the rivers.” */*

Chapter XVII: Sankasya and Buddha's Ascent to and Descent from Heaven

According to “A Record of Buddhistic Kingdoms”: “From this they proceeded south-east for eighteen yojanas, and found themselves in a kingdom called Sankasya (an ancient city present-day Uttar Pradesh state, India), at the place where Buddha came down, after ascending to the Trayastrimsas heaven, and there preaching for three months his Law for the benefit of his mother. Buddha had gone up to this heaven by his supernatural power, without letting his disciples know; but seven days before the completion (of the three months) he laid aside his invisibility, and Anuruddha, with his heavenly eyes, saw the World-honoured one, and immediately said to the honoured one, the great Mugalan, "Do you go and salute the World-honoured one." Mugalan forthwith went, and with head and face did homage at (Buddha's) feet. They then saluted and questioned each other, and when this was over, Buddha said to Mugalan, "Seven days after this I will go down to Jambudvipa;" and thereupon Mugalan returned. At this time the great kings of eight countries with their ministers and people, not having seen Buddha for a long time, were all thirstily looking up for him, and had collected in clouds in this kingdom to wait for the World-honoured one. [Source: “A Record of Buddhistic Kingdoms” by Fa-Hsien (Faxian) of his Travels in India and Ceylon (A.D. 399-414), Translated James Legge, 1886, gutenberg.org/ */*]

“Then the bhikshuni Utpala thought in her heart, "To-day the kings, with their ministers and people, will all be meeting (and welcoming) Buddha. I am (but) a woman; how shall I succeed in being the first to see him?" Buddha immediately, by his spirit-like power, changed her into the appearance of a holy Chakravartti king, and she was the foremost of all in doing reverence to him. */*

“As Buddha descended from his position aloft in the Trayastrimsas heaven, when he was coming down, there were made to appear three flights of precious steps. Buddha was on the middle flight, the steps of which were composed of the seven precious substances. The king of Brahma-loka also made a flight of silver steps appear on the right side, (where he was seen) attending with a white chowry in his hand. Sakra, Ruler of Devas, made (a flight of) steps of purple gold on the left side, (where he was seen) attending and holding an umbrella of the seven precious substances. An innumerable multitude of the devas followed Buddha in his descent. When he was come down, the three flights all disappeared in the ground, excepting seven steps, which continued to be visible. Afterwards king Asoka, wishing to know where their ends rested, sent men to dig and see. They went down to the yellow springs without reaching the bottom of the steps, and from this the king received an increase to his reverence and faith, and built a vihara over the steps, with a standing image, sixteen cubits in height, right over the middle flight. Behind the vihara he erected a stone pillar, about fifty cubits high, with a lion on the top of it. Let into the pillar, on each of its four sides, there is an image of Buddha, inside and out shining and transparent, and pure as it were of lapis lazuli. Some teachers of another doctrine once disputed with the Sramanas about (the right to) this as a place of residence, and the latter were having the worst of the argument, when they took an oath on both sides on the condition that, if the place did indeed belong to the Sramanas, there should be some marvellous attestation of it. When these words had been spoken, the lion on the top gave a great roar, thus giving the proof; on which their opponents were frightened, bowed to the decision, and withdrew. */*

“Through Buddha having for three months partaken of the food of heaven, his body emitted a heavenly fragrance, unlike that of an ordinary man. He went immediately and bathed; and afterwards, at the spot where he did so, a bathing-house was built, which is still existing. At the place where the bhikshuni Utpala was the first to do reverence to Buddha, a stupa has now been built.” */*

20120430-baby BuddhaTakingABathGandhara2ndCenturyCE.jpg
baby Buddha Taking a Bath, Gandhara, AD 2ndCentury

Chapter XVII: Places Associated with Buddha's Daily Life

According to “A Record of Buddhistic Kingdoms”: “At the places where Buddha, when he was in the world, cut his hair and nails, stupas are erected; and where the three Buddhas that preceded Sakyamuni Buddha and he himself sat; where they walked, and where images of their persons were made. At all these places stupas were made, and are still existing. At the place where Sakra, Ruler of the Devas, and the king of the Brahma-loka followed Buddha down (from the Trayastrimsas heaven) they have also raised a stupa. [Source: “A Record of Buddhistic Kingdoms” by Fa-Hsien (Faxian) of his Travels in India and Ceylon (A.D. 399-414), Translated James Legge, 1886, gutenberg.org/ */*]

“At this place the monks and nuns may be a thousand, who all receive their food from the common store, and pursue their studies, some of the mahayana and some of the hinayana. Where they live, there is a white-eared dragon, which acts the part of danapati to the community of these monks, causing abundant harvests in the country, and the enriching rains to come in season, without the occurrence of any calamities, so that the monks enjoy their repose and ease. In gratitude for its kindness, they have made for it a dragon-house, with a carpet for it to sit on, and appointed for it a diet of blessing, which they present for its nourishment. Every day they set apart three of their number to go to its house, and eat there. Whenever the summer retreat is ended, the dragon straightway changes its form, and appears as a small snake, with white spots at the side of its ears. As soon as the monks recognise it, they fill a copper vessel with cream, into which they put the creature, and then carry it round from the one who has the highest seat (at their tables) to him who has the lowest, when it appears as if saluting them. When it has been taken round, immediately it disappeared; and every year it thus comes forth once. The country is very productive, and the people are prosperous, and happy beyond comparison. When people of other countries come to it, they are exceedingly attentive to them all, and supply them with what they need. */*

“Fifty yojanas north-west from the monastery there is another, called "The Great Heap." Great Heap was the name of a wicked demon, who was converted by Buddha, and men subsequently at this place reared a vihara. When it was being made over to an Arhat by pouring water on his hands, some drops fell on the ground. They are still on the spot, and however they may be brushed away and removed, they continue to be visible, and cannot be made to disappear. */*

“At this place there is also a stupa to Buddha, where a good spirit constantly keeps (all about it) swept and watered, without any labour of man being required. A king of corrupt views once said, "Since you are able to do this, I will lead a multitude of troops and reside there till the dirt and filth has increased and accumulated, and (see) whether you can cleanse it away or not." The spirit thereupon raised a great wind, which blew (the filth away), and made the place pure. */*

“At this place there are a hundred small stupas, at which a man may keep counting a whole day without being able to know (their exact number). If he be firmly bent on knowing it, he will place a man by the side of each stupa. When this is done, proceeding to count the number of men, whether they be many or few, he will not get to know (the number). There is a monastery, containing perhaps 600 or 700 monks, in which there is a place where a Pratyeka Buddha used to take his food. The nirvana ground (where he was burned after death) is as large as a carriage wheel; and while grass grows all around, on this spot there is none. The ground also where he dried his clothes produces no grass, but the impression of them, where they lay on it, continues to the present day.” */*

Chapter XVIII and XIX: Along the Ganges

20120501-GangesA_boy_Rishikesh.jpg
According to “A Record of Buddhistic Kingdoms”: “Fa-Hsien stayed at the Dragon vihara till after the summer retreat, and then, travelling to the south-east for seven yojanas, he arrived at the city of Kanyakubja (Kannauj in Uttar Pradesh, India), lying along the Ganges. There are two monasteries in it, the inmates of which are students of the hinayana. At a distance from the city of six or seven le, on the west, on the northern bank of the Ganges, is a place where Buddha preached the Law to his disciples. It has been handed down that his subjects of discourse were such as "The bitterness and vanity (of life) as impermanent and uncertain," and that "The body is as a bubble or foam on the water." At this spot a stupa was erected, and still exists. Having crossed the Ganges, and gone south for three yojanas, (the travellers) arrived at a village named A-le, containing places where Buddha preached the Law, where he sat, and where he walked, at all of which stupas have been built. [Source: “A Record of Buddhistic Kingdoms” by Fa-Hsien (Faxian) of his Travels in India and Ceylon (A.D. 399-414), Translated James Legge, 1886, gutenberg.org/ */*]

“Going on from this to the south-east for three yojanas, they came to the great kingdom of Sha-che. As you go out of the city of Sha-che by the southern gate, on the east of the road (is the place) where Buddha, after he had chewed his willow branch, stuck it in the ground, when it forthwith grew up seven cubits, (at which height it remained) neither increasing nor diminishing. The Brahmans with their contrary doctrines became angry and jealous. Sometimes they cut the tree down, sometimes they plucked it up, and cast it to a distance, but it grew again on the same spot as at first. Here also is the place where the four Buddhas walked and sat, and at which a stupa was built that is still existing.” */*

Chapter XX: Kosala and Sravasti

According to “A Record of Buddhistic Kingdoms”: “Going on from this to the south, for eight yojanas, (the travellers) came to the city of Sravasti [one of the six largest cities in India during Gautama Buddha's lifetime] in the kingdom of Kosala [ancient Indian kingdom, corresponding with the region of Awadh in present-day Uttar Pradesh], in which the inhabitants were few and far between, amounting in all (only) to a few more than two hundred families; the city where king Prasenajit ruled, and the place of the old vihara of Maha-prajapti; of the well and walls of (the house of) the (Vaisya) head Sudatta; and where the Angulimalya became an Arhat, and his body was (afterwards) burned on his attaining to pari-nirvana. At all these places stupas were subsequently erected, which are still existing in the city. The Brahmans, with their contrary doctrine, became full of hatred and envy in their hearts, and wished to destroy them, but there came from the heavens such a storm of crashing thunder and flashing lightning that they were not able in the end to effect their purpose. [Source: “A Record of Buddhistic Kingdoms” by Fa-Hsien (Faxian) of his Travels in India and Ceylon (A.D. 399-414), Translated James Legge, 1886, gutenberg.org/ */*]

“As you go out from the city by the south gate, and 1,200 paces from it, the (Vaisya) head Sudatta built a vihara, facing the south; and when the door was open, on each side of it there was a stone pillar, with the figure of a wheel on the top of that on the left, and the figure of an ox on the top of that on the right. On the left and right of the building the ponds of water clear and pure, the thickets of trees always luxuriant, and the numerous flowers of various hues, constituted a lovely scene, the whole forming what is called the Jetavana vihara. */*

“When Buddha went up to the Trayastrimsas heaven, and preached the Law for the benefit of his mother, (after he had been absent for) ninety days, Prasenajit, longing to see him, caused an image of him to be carved in Gosirsha Chandana wood, and put in the place where he usually sat. When Buddha on his return entered the vihara, Buddha said to it, "Return to your seat. After I have attained to pari-nirvana, you will serve as a pattern to the four classes of my disciples," and on this the image returned to its seat. This was the very first of all the images (of Buddha), and that which men subsequently copied. Buddha then removed, and dwelt in a small vihara on the south side (of the other), a different place from that containing the image, and twenty paces distant from it.” */*

Chapter XX: The Jetavana Vihara, One of the Most Ancient Buddhist Monasteries

Jetavana was one of the most famous of the Buddhist monasteries or viharas in India. It was the second vihara donated to Gautama Buddha after the Veluvana in Rajgir. Jetavana is located just outside the old city of Savatthi. According to “A Record of Buddhistic Kingdoms”: “The Jetavana vihara was originally of seven storeys. The kings and people of the countries around vied with one another in their offerings, hanging up about it silken streamers and canopies, scattering flowers, burning incense, and lighting lamps, so as to make the night as bright as the day. This they did day after day without ceasing. (It happened that) a rat, carrying in its mouth the wick of a lamp, set one of the streamers or canopies on fire, which caught the vihara, and the seven storeys were all consumed. The kings, with their officers and people, were all very sad and distressed, supposing that the sandal-wood image had been burned; but lo! after four or five days, when the door of a small vihara on the east was opened, there was immediately seen the original image. They were all greatly rejoiced, and co-operated in restoring the vihara. When they had succeeded in completing two storeys, they removed the image back to its former place. [Source: “A Record of Buddhistic Kingdoms” by Fa-Hsien (Faxian) of his Travels in India and Ceylon (A.D. 399-414), Translated James Legge, 1886, gutenberg.org/ */*]

“When Fa-Hsien and Tao-ching first arrived at the Jetavana monastery, and thought how the World-honoured one had formerly resided there for twenty-five years, painful reflections arose in their minds. Born in a border-land, along with their like-minded friends, they had travelled through so many kingdoms; some of those friends had returned (to their own land), and some had (died), proving the impermanence and uncertainty of life; and to-day they saw the place where Buddha had lived now unoccupied by him. They were melancholy through their pain of heart, and the crowd of monks came out, and asked them from what kingdom they were come. "We are come," they replied, "from the land of Han." "Strange," said the monks with a sigh, "that men of a border country should be able to come here in search of our Law!" Then they said to one another, "During all the time that we, preceptors and monks, have succeeded to one another, we have never seen men of Han, followers of our system, arrive here." */*

“Four le to the north-west of the vihara there is a grove called "The Getting of Eyes." Formerly there were five hundred blind men, who lived here in order that they might be near the vihara. Buddha preached his Law to them, and they all got back their eyesight. Full of joy, they stuck their staves in the earth, and with their heads and faces on the ground, did reverence. The staves immediately began to grow, and they grew to be great. People made much of them, and no one dared to cut them down, so that they came to form a grove. It was in this way that it got its name, and most of the Jetavana monks, after they had taken their midday meal, went to the grove, and sat there in meditation. */*

20120501-Ganges Bathing_Fair_on_Ganges.jpg
Ganges Bathing Fair
“Six or seven le north-east from the Jetavana, mother Vaisakha built another vihara, to which she invited Buddha and his monks, and which is still existing. To each of the great residences for monks at the Jetavana vihara there were two gates, one facing the east and the other facing the north. The park (containing the whole) was the space of ground which the (Vaisya) head Sudatta purchased by covering it with gold coins. The vihara was exactly in the centre. Here Buddha lived for a longer time than at any other place, preaching his Law and converting men. At the places where he walked and sat they also (subsequently) reared stupas, each having its particular name; and here was the place where Sundari murdered a person and then falsely charged Buddha (with the crime). Outside the east gate of the Jetavana, at a distance of seventy paces to the north, on the west of the road, Buddha held a discussion with the (advocates of the) ninety-six schemes of erroneous doctrine, when the king and his great officers, the householders, and people were all assembled in crowds to hear it. Then a woman belonging to one of the erroneous systems, by name Chanchamana, prompted by the envious hatred in her heart, and having put on (extra) clothes in front of her person, so as to give her the appearance of being with child, falsely accused Buddha before all the assembly of having acted unlawfully (towards her). On this, Sakra, Ruler of Devas, changed himself and some devas into white mice, which bit through the strings about her waist; and when this was done, the (extra) clothes which she wore dropt down on the ground. The earth at the same time was rent, and she went (down) alive into hell. (This) also is the place where Devadatta, trying with empoisoned claws to injure Buddha, went down alive into hell. Men subsequently set up marks to distinguish where both these events took place. */*

“Further, at the place where the discussion took place, they reared a vihara rather more than sixty cubits high, having in it an image of Buddha in a sitting posture. On the east of the road there was a devalaya of (one of) the contrary systems, called "The Shadow Covered," right opposite the vihara on the place of discussion, with (only) the road between them, and also rather more than sixty cubits high. The reason why it was called "The Shadow Covered" was this:—When the sun was in the west, the shadow of the vihara of the World-honoured one fell on the devalaya of a contrary system; but when the sun was in the east, the shadow of that devalaya was diverted to the north, and never fell on the vihara of Buddha. The mal-believers regularly employed men to watch their devalaya, to sweep and water (all about it), to burn incense, light the lamps, and present offerings; but in the morning the lamps were found to have been suddenly removed, and in the vihara of Buddha. The Brahmans were indignant, and said, "Those Sramanas take out lamps and use them for their own service of Buddha, but we will not stop our service for you!" On that night the Brahmans themselves kept watch, when they saw the deva spirits which they served take the lamps and go three times round the vihara of Buddha and present offerings. After this ministration to Buddha they suddenly disappeared. The Brahmans thereupon knowing how great was the spiritual power of Buddha, forthwith left their families, and became monks. It has been handed down, that, near the time when these things occurred, around the Jetavana vihara there were ninety-eight monasteries, in all of which there were monks residing, excepting only in one place which was vacant. In this Middle Kingdom there are ninety-six sorts of views, erroneous and different from our system, all of which recognise this world and the future world (and the connexion between them). Each had its multitude of followers, and they all beg their food: only they do not carry the alms-bowl. They also, moreover, seek (to acquire) the blessing (of good deeds) on unfrequented ways, setting up on the road-side houses of charity, where rooms, couches, beds, and food and drink are supplied to travellers, and also to monks, coming and going as guests, the only difference being in the time (for which those parties remain). */*

“There are also companies of the followers of Devadatta still existing. They regularly make offerings to the three previous Buddhas, but not to Sakyamuni Buddha. */* Four le south-east from the city of Sravasti, a stupa has been erected at the place where the World-honoured one encountered king Virudhaha, when he wished to attack the kingdom of Shay-e, and took his stand before him at the side of the road.” */*

Chapter XXI and XXII: Birthplace of Buddha and His Predecessors

According to “A Record of Buddhistic Kingdoms”: “Fifty le to the west of the city bring (the traveller) to a town named Too-wei, the birthplace of Kasyapa Buddha. At the place where he and his father met, and at that where he attained to pari-nirvana, stupas were erected. Over the entire relic of the whole body of him, the Kasyapa Tathagata, a great stupa was also erected. Going on south-east from the city of Sravasti for twelve yojanas, (the travellers) came to a town named Na-pei-kea, the birthplace of Krakuchanda Buddha. At the place where he and his father met, and at that where he attained to pari-nirvana, stupas were erected. Going north from here less than a yojana, they came to a town which had been the birthplace of Kanakamuni Buddha. At the place where he and his father met, and where he attained to pari-nirvana, stupas were erected. [Source: “A Record of Buddhistic Kingdoms” by Fa-Hsien (Faxian) of his Travels in India and Ceylon (A.D. 399-414), Translated James Legge, 1886, gutenberg.org/ */*]

20120430-birth Queen_Maya_Birth.jpeg
Buddha's birth
“Less than a yojana to the east from this brought them to the city of Kapilavastu (in Nepal, the places where Buddha lived until age 29); but in it there was neither king nor people. All was mound and desolation. Of inhabitants there were only some monks and a score or two of families of the common people. At the spot where stood the old palace of king Suddhodana there have been made images of the prince (his eldest son) and his mother; and at the places where that son appeared mounted on a white elephant when he entered his mother's womb, and where he turned his carriage round on seeing the sick man after he had gone out of the city by the eastern gate, stupas have been erected. The places (were also pointed out) where (the rishi) A-e inspected the marks (of Buddhaship on the body) of the heir-apparent (when an infant); where, when he was in company with Nanda and others, on the elephant being struck down and drawn to one side, he tossed it away; where he shot an arrow to the south-east, and it went a distance of thirty le, then entering the ground and making a spring to come forth, which men subsequently fashioned into a well from which travellers might drink; where, after he had attained to Wisdom, Buddha returned and saw the king, his father; where five hundred Sakyas quitted their families and did reverence to Upali while the earth shook and moved in six different ways; where Buddha preached his Law to the devas, and the four deva kings and others kept the four doors (of the hall), so that (even) the king, his father, could not enter; where Buddha sat under a nyagrodha tree, which is still standing, with his face to the east, and (his aunt) Maja-prajapati presented him with a Sanghali; and (where) king Vaidurya slew the seed of Sakya, and they all in dying became Srotapannas. A stupa was erected at this last place, which is still existing.

“Several le north-east from the city was the king's field, where the heir-apparent sat under a tree, and looked at the ploughers. Fifty le east from the city was a garden, named Lumbini, where the queen entered the pond and bathed. Having come forth from the pond on the northern bank, after (walking) twenty paces, she lifted up her hand, laid hold of a branch of a tree, and, with her face to the east, gave birth to the heir-apparent. When he fell to the ground, he (immediately) walked seven paces. Two dragon-kings (appeared) and washed his body. At the place where they did so, there was immediately formed a well, and from it, as well as from the above pond, where (the queen) bathed, the monks (even) now constantly take the water, and drink it. */*

“There are four places of regular and fixed occurrence (in the history of) all Buddhas:—first, the place where they attained to perfect Wisdom (and became Buddha); second, the place where they turned the wheel of the Law; third, the place where they preached the Law, discoursed of righteousness, and discomfited (the advocates of) erroneous doctrines; and fourth, the place where they came down, after going up to the Trayatrimsas heaven to preach the Law for the benefit of their mothers. Other places in connexion with them became remarkable, according to the manifestations which were made at them at particular times. The country of Kapilavastu is a great scene of empty desolation. The inhabitants are few and far between. On the roads people have to be on their guard against white elephants and lions, and should not travel incautiously.” */*

Chapter XXIII: Rama and Its Stupa

20120430-Buddha visiting kapilavastu_sm 2nd 1st ce BC..jpg
Buddha visiting Kapilavastu
2nd or 1st BC
According to “A Record of Buddhistic Kingdoms”: “East from Buddha's birthplace, and at a distance of five yojanas, there is a kingdom called Rama. The king of this country, having obtained one portion of the relics of Buddha's body, returned with it and built over it a stupa, named the Rama stupa. By the side of it there was a pool, and in the pool a dragon, which constantly kept watch over (the stupa), and presented offerings to it day and night. When king Asoka came forth into the world, he wished to destroy the eight stupas (over the relics), and to build (instead of them) 84,000 stupas. After he had thrown down the seven (others), he wished next to destroy this stupa. But then the dragon showed itself, took the king into its palace; and when he had seen all the things provided for offerings, it said to him, "If you are able with your offerings to exceed these, you can destroy the stupa, and take it all away. I will not contend with you." The king, however, knew that such appliances for offerings were not to be had anywhere in the world, and thereupon returned (without carrying out his purpose). [Source: “A Record of Buddhistic Kingdoms” by Fa-Hsien (Faxian) of his Travels in India and Ceylon (A.D. 399-414), Translated James Legge, 1886, gutenberg.org/ */*]

“(Afterwards), the ground all about became overgrown with vegetation, and there was nobody to sprinkle and sweep (about the stupa); but a herd of elephants came regularly, which brought water with their trunks to water the ground, and various kinds of flowers and incense, which they presented at the stupa. (Once) there came from one of the kingdoms a devotee to worship at the stupa. When he encountered the elephants he was greatly alarmed, and screened himself among the trees; but when he saw them go through with the offerings in the most proper manner, the thought filled him with great sadness—that there should be no monastery here, (the inmates of which) might serve the stupa, but the elephants have to do the watering and sweeping. Forthwith he gave up the great prohibitions (by which he was bound), and resumed the status of a Sramanera. With his own hands he cleared away the grass and trees, put the place in good order, and made it pure and clean. By the power of his exhortations, he prevailed on the king of the country to form a residence for monks; and when that was done, he became head of the monastery. At the present day there are monks residing in it. This event is of recent occurrence; but in all the succession from that time till now, there has always been a Sramanera head of the establishment.” */*

Chapter XXIV: Where Buddha Renounced the World and He Died

According to “A Record of Buddhistic Kingdoms”: “East from here four yojanas, there is the place where the heir-apparent sent back Chandaka, with his white horse; and there also a stupa was erected. Four yojanas to the east from this, (the travellers) came to the Charcoal stupa, where there is also a monastery. [Source: “A Record of Buddhistic Kingdoms” by Fa-Hsien (Faxian) of his Travels in India and Ceylon (A.D. 399-414), Translated James Legge, 1886, gutenberg.org/ */*]

“Going on twelve yojanas, still to the east, they came to the city of Kusanagara (in Nepal near the border of India), on the north of which, between two trees, on the bank of the Nairanjana river, is the place where the World-honoured one, with his head to the north, attained to pari-nirvana (and died). There also are the places where Subhadra, the last (of his converts), attained to Wisdom (and became an Arhat); where in his coffin of gold they made offerings to the World-honoured one for seven days, where the Vajrapani laid aside his golden club, and where the eight kings divided the relics (of the burnt body):—at all these places were built stupas and monasteries, all of which are now existing. */*

“In the city the inhabitants are few and far between, comprising only the families belonging to the (different) societies of monks. Going from this to the south-east for twelve yojanas, they came to the place where the Lichchhavis wished to follow Buddha to (the place of) his pari-nirvana, and where, when he would not listen to them and they kept cleaving to him, unwilling to go away, he made to appear a large and deep ditch which they could not cross over, and gave them his alms-bowl, as a pledge of his regard, (thus) sending them back to their families. There a stone pillar was erected with an account of this event engraved upon it.” */*

20120430-death Nirvana_buddha_peshawar.jpg
Buddha's death

Chapter XXV: Vaisali and the Council of Vaisali

According to “A Record of Buddhistic Kingdoms”: “East from this city ten yojanas, (the travellers) came to the kingdom of Vaisali (in Bihar, . North of the city so named is a large forest, having in it the double-galleried vihara where Buddha dwelt, and the stupa over half the body of Ananda. Inside the city the woman Ambapali built a vihara in honour of Buddha, which is now standing as it was at first. Three le south of the city, on the west of the road, (is the) garden (which) the same Ambapali presented to Buddha, in which he might reside. When Buddha was about to attain to his pari-nirvana, as he was quitting the city by the west gate, he turned round, and, beholding the city on his right, said to them, "Here I have taken my last walk." Men subsequently built a stupa at this spot. [Source: “A Record of Buddhistic Kingdoms” by Fa-Hsien (Faxian) of his Travels in India and Ceylon (A.D. 399-414), Translated James Legge, 1886, gutenberg.org/ */*]

“Three le north-west of the city there is a stupa called, "Bows and weapons laid down." The reason why it got that name was this:—The inferior wife of a king, whose country lay along the river Ganges, brought forth from her womb a ball of flesh. The superior wife, jealous of the other, said, "You have brought forth a thing of evil omen," and immediately it was put into a box of wood and thrown into the river. Farther down the stream another king was walking and looking about, when he saw the wooden box (floating) in the water. (He had it brought to him), opened it, and found a thousand little boys, upright and complete, and each one different from the others. He took them and had them brought up. They grew tall and large, and very daring, and strong, crushing all opposition in every expedition which they undertook. By and by they attacked the kingdom of their real father, who became in consequence greatly distressed and sad. His inferior wife asked what it was that made him so, and he replied, "That king has a thousand sons, daring and strong beyond compare, and he wishes with them to attack my kingdom; this is what makes me sad." The wife said, "You need not be sad and sorrowful. Only make a high gallery on the wall of the city on the east; and when the thieves come, I shall be able to make them retire." The king did as she said; and when the enemies came, she said to them from the tower, "You are my sons; why are you acting so unnaturally and rebelliously?" They replied, "If you do not believe me," she said, "look, all of you, towards me, and open your mouths." She then pressed her breasts with her two hands, and each sent forth 500 jets of milk, which fell into the mouths of the thousand sons. The thieves (thus) knew that she was their mother, and laid down their bows and weapons. The two kings, the fathers, thereupon fell into reflection, and both got to be Pratyeka Buddhas. The stupa of the two Pratyeka Buddhas is still existing. */*

“In a subsequent age, when the World-honoured one had attained to perfect Wisdom (and become Buddha), he said to is disciples, "This is the place where I in a former age laid down my bow and weapons." It was thus that subsequently men got to know (the fact), and raised the stupa on this spot, which in this way received its name. The thousand little boys were the thousand Buddhas of this Bhadra-kalpa. */*

“It was by the side of the "Weapons-laid-down" stupa that Buddha, having given up the idea of living longer, said to Ananda, "In three months from this I will attain to pavi-nirvana;" and king Mara had so fascinated and stupefied Ananda, that he was not able to ask Buddha to remain longer in this world. */*

“Three or four le east from this place there is a stupa (commemorating the following occurrence):—A hundred years after the pari-nirvana of Buddha, some Bhikshus of Vaisali went wrong in the matter of the disciplinary rules in ten particulars, and appealed for their justification to what they said were the words of Buddha. Hereupon the Arhats and Bhikshus observant of the rules, to the number in all of 700 monks, examined afresh and collated the collection of disciplinary books. Subsequently men built at this place the stupa (in question), which is still existing.” */*

Chapters XXVI and XXVII: Patna and the Remarkable Death of Ananda

“Four yojanas on from this place to the east brought the travellers to the confluence of the five rivers. When Ananda was going from Magadha to Vaisali, wishing his pari-nirvana to take place (there), the devas informed king Ajatasatru of it, and the king immediately pursued him, in his own grand carriage, with a body of soldiers, and had reached the river. (On the other hand), the Lichchhavis of Vaisali had heard that Ananda was coming (to their city), and they on their part came to meet him. (In this way), they all arrived together at the river, and Ananda considered that, if he went forward, king Ajatasatru would be very angry, while, if he went back, the Lichchhavis would resent his conduct. He thereupon in the very middle of the river burnt his body in a fiery ecstasy of Samadhi, and his pari-nirvana was attained. He divided his body (also) into two, (leaving) the half of it on each bank; so that each of the two kings got one half as a (sacred) relic, and took it back (to his own capital), and there raised a stupa over it. */*

“Having crossed the river, and descended south for a yojana, (the travellers) came to the town of Pataliputtra [Patna, India], in the kingdom of Magadha, the city where king Asoka ruled. The royal palace and halls in the midst of the city, which exist now as of old, were all made by spirits which he employed, and which piled up the stones, reared the walls and gates, and executed the elegant carving and inlaid sculpture-work,—in a way which no human hands of this world could accomplish. */*

“In this city there had resided a great Brahman, named Radha-sami, a professor of the mahayana, of clear discernment and much wisdom, who understood everything, living by himself in spotless purity. The king of the country honoured and reverenced him, and served him as his teacher. If he went to inquire for and greet him, the king did not presume to sit down alongside of him; and if, in his love and reverence, he took hold of his hand, as soon as he let it go, the Brahman made haste to pour water on it and wash it. He might be more than fifty years old, and all the kingdom looked up to him. By means of this one man, the Law of Buddha was widely made known, and the followers of other doctrines did not find it in their power to persecute the body of monks in any way. */*

“By the side of the stupa of Asoka, there has been made a mahayana monastery, very grand and beautiful; there is also a hinayana one; the two together containing six or seven hundred monks. The rules of demeanour and the scholastic arrangements in them are worthy of observation. Shamans of the highest virtue from all quarters, and students, inquirers wishing to find out truth and the grounds of it, all resort to these monasteries. There also resides in this monastery a Brahman teacher, whose name also is Manjusri, whom the Shamans of greatest virtue in the kingdom, and the mahayana Bhikshus honour and look up to.” */*

Chapters XXVII: Patna Car Parade and Asoka's Spirit-Built Palace

20120430-asoka well_prserved_rock_edict_from_Gujarat.jpg
Asoka rock edict
According to “A Record of Buddhistic Kingdoms”: “King Asoka had a younger brother who had attained to be an Arhat, and resided on Gridhra-kuta hill, finding his delight in solitude and quiet. The king, who sincerely reverenced him, wished and begged him (to come and live) in his family, where he could supply all his wants. The other, however, through his delight in the stillness of the mountain, was unwilling to accept the invitation, on which the king said to him, "Only accept my invitation, and I will make a hill for you inside the city." Accordingly, he provided the materials of a feast, called to him the spirits, and announced to them, "To-morrow you will all receive my invitation; but as there are no mats for you to sit on, let each one bring (his own seat)." Next day the spirits came, each one bringing with him a great rock, (like) a wall, four or five paces square, (for a seat). When their sitting was over, the king made them form a hill with the large stones piled on one another, and also at the foot of the hill, with five large square stones, to make an apartment, which might be more than thirty cubits long, twenty cubits wide, and more than ten cubits high. [Source: “A Record of Buddhistic Kingdoms” by Fa-Hsien (Faxian) of his Travels in India and Ceylon (A.D. 399-414), Translated James Legge, 1886, gutenberg.org/ */*]

“The cities and towns of this country are the greatest of all in the Middle Kingdom. The inhabitants are rich and prosperous, and vie with one another in the practice of benevolence and righteousness. Every year on the eighth day of the second month they celebrate a procession of images. They make a four-wheeled car, and on it erect a structure of four storeys by means of bamboos tied together. This is supported by a king-post, with poles and lances slanting from it, and is rather more than twenty cubits high, having the shape of a stupa. White and silk-like cloth of hair is wrapped all round it, which is then painted in various colours. They make figures of devas, with gold, silver, and lapis lazuli grandly blended and having silken streamers and canopies hung out over them. On the four sides are niches, with a Buddha seated in each, and a Bodhisattva standing in attendance on him. There may be twenty cars, all grand and imposing, but each one different from the others. On the day mentioned, the monks and laity within the borders all come together; they have singers and skilful musicians; they pay their devotion with flowers and incense. The Brahmans come and invite the Buddhas to enter the city. These do so in order, and remain two nights in it. All through the night they keep lamps burning, have skilful music, and present offerings. This is the practice in all the other kingdoms as well. The Heads of the Vaisya families in them establish in the cities houses for dispensing charity and medicines. All the poor and destitute in the country, orphans, widowers, and childless men, maimed people and cripples, and all who are diseased, go to those houses, and are provided with every kind of help, and doctors examine their diseases. They get the food and medicines which their cases require, and are made to feel at ease; and when they are better, they go away of themselves. */*

“When king Asoka destroyed the seven stupas, (intending) to make eighty-four thousand, the first which he made was the great stupa, more than three le to the south of this city. In front of this there is a footprint of Buddha, where a vihara has been built. The door of it faces the north, and on the south of it there is a stone pillar, fourteen or fifteen cubits in circumference, and more than thirty cubits high, on which there is an inscription, saying, "Asoka gave the jambudvipa to the general body of all the monks, and then redeemed it from them with money. This he did three times." North from the stupa 300 or 400 paces, king Asoka built the city of Ne-le. In it there is a stone pillar, which also is more than thirty feet high, with a lion on the top of it. On the pillar there is an inscription recording the things which led to the building of Ne-le, with the number of the year, the day, and the month.” */*

Chapter XXVIII: Rajagriha and Legends Connected with it

According to “A Record of Buddhistic Kingdoms”: “(The travellers) went on from this to the south-east for nine yojanas, and came to a small solitary rocky hill, at the head or end of which was an apartment of stone, facing the south,—the place where Buddha sat, when Sakra, Ruler of Devas, brought the deva-musician, Pancha-(sikha), to give pleasure to him by playing on his lute. Sakra then asked Buddha about forty-two subjects, tracing (the questions) out with his finger one by one on the rock. The prints of his tracing are still there; and here also there is a monastery. [Source: “A Record of Buddhistic Kingdoms” by Fa-Hsien (Faxian) of his Travels in India and Ceylon (A.D. 399-414), Translated James Legge, 1886, gutenberg.org/ */*]

“A yojana south-west from this place brought them to the village of Nala, where Sariputtra was born, and to which also he returned, and attained here his pari-nirvana. Over the spot (where his body was burned) there was built a stupa, which is still in existence. Another yojana to the west brought them to New Rajagriha [in Nalanda district in the Indian state of Bihar, first capital of the Mauryan Empire]—the new city which was built by king Ajatasatru. There were two monasteries in it. Three hundred paces outside the west gate, king Ajatasatru, having obtained one portion of the relics of Buddha, built (over them) a stupa, high, large, grand, and beautiful. Leaving the city by the south gate, and proceeding south four le, one enters a valley, and comes to a circular space formed by five hills, which stand all round it, and have the appearance of the suburban wall of a city. */*

Here was the old city of king Bimbisara; from east to west about five or six le, and from north to south seven or eight. It was here that Sariputtra and Maudgalyayana first saw Upasena; that the Nirgrantha made a pit of fire and poisoned the rice, and then invited Buddha (to eat with him); that king Ajatasatru made a black elephant intoxicated with liquor, wishing him to injure Buddha; and that at the north-east corner of the city in a (large) curving (space) Jivaka built a vihara in the garden of Ambapali, and invited Buddha with his 1250 disciples to it, that he might there make his offerings to support them. (These places) are still there as of old, but inside the city all is emptiness and desolation; no man dwells in it.” */*

Chapter XXIX: Gridhra-Kuta Hill and Its Legends

According to “A Record of Buddhistic Kingdoms”: “Entering the valley, and keeping along the mountains on the south-east, after ascending fifteen le, (the travellers) came to Mount Gridhra-kuta (near Rajagriha in Bihar State, India). Three le before you reach the top, there is a cavern in the rocks, facing the south, in which Buddha sat in meditation. Thirty paces to the north-west there is another, where Ananda was sitting in meditation, when the deva Mara Pisuna, having assumed the form of a large vulture, took his place in front of the cavern, and frightened the disciple. Then Buddha, by his mysterious, supernatural power, made a cleft in the rock, introduced his hand, and stroked Ananda's shoulder, so that his fear immediately passed away. The footprints of the bird and the cleft for (Buddha's) hand are still there, and hence comes the name of "The Hill of the Vulture Cavern." [Source: “A Record of Buddhistic Kingdoms” by Fa-Hsien (Faxian) of his Travels in India and Ceylon (A.D. 399-414), Translated James Legge, 1886, gutenberg.org/ */*]

“In front of the cavern there are the places where the four Buddhas sat. There are caverns also of the Arhats, one where each sat and meditated, amounting to several hundred in all. At the place where in front of his rocky apartment Buddha was walking from east to west (in meditation), and Devadatta, from among the beetling cliffs on the north of the mountain, threw a rock across, and hurt Buddha's toes, the rock is still there. */*

“The hall where Buddha preached his Law has been destroyed, and only the foundations of the brick walls remain. On this hill the peak is beautifully green, and rises grandly up; it is the highest of all the five hills. In the New City Fa-Hsien bought incense-(sticks), flowers, oil and lamps, and hired two bhikshus, long resident (at the place), to carry them (to the peak). When he himself got to it, he made his offerings with the flowers and incense, and lighted the lamps when the darkness began to come on. He felt melancholy, but restrained his tears and said, "Here Buddha delivered the Surangama (Sutra). I, Fa-Hsien, was born when I could not meet with Buddha; and now I only see the footprints which he has left, and the place where he lived, and nothing more." With this, in front of the rock cavern, he chanted the Surangama Sutra, remained there over the night, and then returned towards the New City.” */*

Chapter XXX: Srataparna Cave and Suicide of a Bhikshu

[Source: “A Record of Buddhistic Kingdoms” by Fa-Hsien (Faxian) of his Travels in India and Ceylon (A.D. 399-414), Translated James Legge, 1886, gutenberg.org/ */*]

According to “A Record of Buddhistic Kingdoms”: “Out from the old city, after walking over 300 paces, on the west of the road, (the travellers) found the Karanda Bamboo garden, where the (old) vihara is still in existence, with a company of monks, who keep (the ground about it) swept and watered. “North of the vihara two or three le there was the Smasanam, which name means in Chinese "the field of graves into which the dead are thrown." As they kept along the mountain on the south, and went west for 300 paces, they found a dwelling among the rocks, named the Pippala cave [in Rajgir, Bihar State, India], in which Buddha regularly sat in meditation after taking his (midday) meal. */*

“Going on still to the west for five or six le, on the north of the hill, in the shade, they found the cavern called Srataparna, the place where, after the nirvana of Buddha, 500 Arhats collected the Sutras. When they brought the Sutras forth, three lofty seats had been prepared and grandly ornamented. Sariputtra occupied the one on the left, and Maudgalyayana that on the right. Of the number of five hundred one was wanting. Mahakasyapa was president (on the middle seat). Amanda was then outside the door, and could not get in. At the place there was (subsequently) raised a stupa, which is still existing. */*

“Along (the sides of) the hill, there are also a very great many cells among the rocks, where the various Arhans sat and meditated. As you leave the old city on the north, and go down east for three le, there is the rock dwelling of Devadatta, and at a distance of fifty paces from it there is a large, square, black rock. Formerly there was a bhikshu, who, as he walked backwards and forwards upon it, thought with himself:—"This body is impermanent, a thing of bitterness and vanity, and which cannot be looked on as pure. I am weary of this body, and troubled by it as an evil." With this he grasped a knife, and was about to kill himself. But he thought again:—"The World-honoured one laid down a prohibition against one's killing himself." Further it occurred to him:—"Yes, he did; but I now only wish to kill three poisonous thieves." Immediately with the knife he cut his throat. With the first gash into the flesh he attained the state of a Srotapanna; when he had gone half through, he attained to be an Anagamin; and when he had cut right through, he was an Arhat, and attained to pari-nirvana; (and died).” */*

Chapter XXXI: Gaya and Sakyamuni's Attainment of Buddhaship

20120430-Nirvana Uder teh Tree if Life ind Ex.jpg
According to “A Record of Buddhistic Kingdoms”: “From this place, after travelling to the west for four yojanas, (the pilgrims) came to the city of Gaya [an ancient city, now second largest city in Bihar after Patna]; but inside the city all was emptiness and desolation. Going on again to the south for twenty le, they arrived at the place where the Bodhisattva for six years practised with himself painful austerities. All around was forest. Three le west from here they came to the place where, when Buddha had gone into the water to bathe, a deva bent down the branch of a tree, by means of which he succeeded in getting out of the pool. [Source: “A Record of Buddhistic Kingdoms” by Fa-Hsien (Faxian) of his Travels in India and Ceylon (A.D. 399-414), Translated James Legge, 1886, gutenberg.org/ */*]

“Two le north from this was the place where the Gramika girls presented to Buddha the rice-gruel made with milk; and two le north from this (again) was the place where, seated on a rock under a great tree, and facing the east, he ate (the gruel). The tree and the rock are there at the present day. The rock may be six cubits in breadth and length, and rather more than two cubits in height. In Central India the cold and heat are so equally tempered that trees will live in it for several thousand and even for ten thousand years. */*

“Half a yojana from this place to the north-east there was a cavern in the rocks, into which the Bodhisattva entered, and sat cross-legged with his face to the west. (As he did so), he said to himself, "If I am to attain to perfect wisdom (and become Buddha), let there be a supernatural attestation of it." On the wall of the rock there appeared immediately the shadow of a Buddha, rather more than three feet in length, which is still bright at the present day. At this moment heaven and earth were greatly moved, and devas in the air spoke plainly, "This is not the place where any Buddha of the past, or he that is to come, has attained, or will attain, to perfect Wisdom. Less than half a yojana from this to the south-west will bring you to the patra tree, where all past Buddhas have attained, and all to come must attain, to perfect Wisdom." When they had spoken these words, they immediately led the way forwards to the place, singing as they did so. As they thus went away, the Bodhisattva arose and walked (after them). At a distance of thirty paces from the tree, a deva gave him the grass of lucky omen, which he received and went on. After (he had proceeded) fifteen paces, 500 green birds came flying towards him, went round him thrice, and disappeared. The Bodhisattva went forward to the patra tree, placed the kusa grass at the foot of it, and sat down with his face to the east. Then king Mara sent three beautiful young ladies, who came from the north, to tempt him, while he himself came from the south to do the same. The Bodhisattva put his toes down on the ground, and the demon soldiers retired and dispersed, and the three young ladies were changed into old (grand-)mothers. At the place mentioned above of the six years' painful austerities, and at all these other places, men subsequently reared stupas and set up images, which all exist at the present day. */*

“Where Buddha, after attaining to perfect wisdom, for seven days contemplated the tree, and experienced the joy of vimukti; where, under the patra tree, he walked backwards and forwards from west to east for seven days; where the devas made a hall appear, composed of the seven precious substances, and presented offerings to him for seven days; where the blind dragon Muchilinda encircled him for seven days; where he sat under the nyagrodha tree, on a square rock, with his face to the east, and Brahma-deva came and made his request to him; where the four deva kings brought to him their alms-bowls; where the 500 merchants presented to him the roasted flour and honey; and where he converted the brothers Kasyapa and their thousand disciples;—at all these places stupas were reared. */*

“At the place where Buddha attained to perfect Wisdom, there are three monasteries, in all of which there are monks residing. The families of their people around supply the societies of these monks with an abundant sufficiency of what they require, so that there is no lack or stint. The disciplinary rules are strictly observed by them. The laws regulating their demeanour in sitting, rising, and entering when the others are assembled, are those which have been practised by all the saints since Buddha was in the world down to the present day. The places of the four great stupas have been fixed, and handed down without break, since Buddha attained to nirvana. Those four great stupas are those at the places where Buddha was born; where he attained to Wisdom; where he (began to) move the wheel of his Law; and where he attained to pari-nirvana.” */*

Chapter XXXII: Legend of King Asoka in a Former Birth, and His Naraka

According to “A Record of Buddhistic Kingdoms”: “When king Asoka, in a former birth, was a little boy and played on the road, he met Kasyapa Buddha walking. (The stranger) begged food, and the boy pleasantly took a handful of earth and gave it to him. The Buddha took the earth, and returned it to the ground on which he was walking; but because of this (the boy) received the recompense of becoming a king of the iron wheel, to rule over Jambudvipa. (Once) when he was making a judicial tour of inspection through Jambudvipa, he saw, between the iron circuit of the two hills, a naraka for the punishment of wicked men. Having thereupon asked his ministers what sort of a thing it was, they replied, "It belongs to Yama, king of demons, for punishing wicked people." The king thought within himself:—"(Even) the king of demons is able to make a naraka in which to deal with wicked men; why should not I, who am the lord of men, make a naraka in which to deal with wicked men?" He forthwith asked his ministers who could make for him a naraka and preside over the punishment of wicked people in it. They replied that it was only a man of extreme wickedness who could make it; and the king thereupon sent officers to seek everywhere for (such) a bad man; and they saw by the side of a pond a man tall and strong, with a black countenance, yellow hair, and green eyes, hooking up the fish with his feet, while he called to him birds and beasts, and, when they came, then shot and killed them, so that not one escaped. Having got this man, they took him to the king, who secretly charged him, "You must make a square enclosure with high walls. Plant in it all kinds of flowers and fruits; make good ponds in it for bathing; make it grand and imposing in every way, so that men shall look to it with thirsting desire; make its gates strong and sure; and when any one enters, instantly seize him and punish him as a sinner, not allowing him to get out. Even if I should enter, punish me as a sinner in the same way, and do not let me go. I now appoint you master of that naraka." [Source: “A Record of Buddhistic Kingdoms” by Fa-Hsien (Faxian) of his Travels in India and Ceylon (A.D. 399-414), Translated James Legge, 1886, gutenberg.org/ */*]

“Soon after this a bhikshu, pursuing his regular course of begging his food, entered the gate (of the place). When the lictors of the naraka saw him, they were about to subject him to their tortures; but he, frightened, begged them to allow him a moment in which to eat his midday meal. Immediately after, there came in another man, whom they thrust into a mortar and pounded till a red froth overflowed. As the bhikshu looked on, there came to him the thought of the impermanence, the painful suffering and insanity of this body, and how it is but as a bubble and as foam; and instantly he attained to Arhatship. Immediately after, the lictors seized him, and threw him into a caldron of boiling water. There was a look of joyful satisfaction, however, in the bhikshu's countenance. The fire was extinguished, and the water became cold. In the middle (of the caldron) there rose up a lotus flower, with the bhikshu seated on it. The lictors at once went and reported to the king that there was a marvellous occurrence in the naraka, and wished him to go and see it; but the king said, "I formerly made such an agreement that now I dare not go (to the place)." The lictors said, "This is not a small matter. Your majesty ought to go quickly. Let your former agreement be altered." The king thereupon followed them, and entered (the naraka), when the bhikshu preached the Law to him, and he believed, and was made free. Forthwith he demolished the naraka, and repented of all the evil which he had formerly done. From this time he believed in and honoured the Three Precious Ones, and constantly went to a patra tree, repenting under it, with self-reproach, of his errors, and accepting the eight rules of abstinence. */*

“The queen asked where the king was constantly going to, and the ministers replied that he was constantly to be seen under (such and such) a patra tree. She watched for a time when the king was not there, and then sent men to cut the tree down. When the king came, and saw what had been done, he swooned away with sorrow, and fell to the ground. His ministers sprinkled water on his face, and after a considerable time he revived. He then built all round (the stump) with bricks, and poured a hundred pitchers of cows' milk on the roots; and as he lay with his four limbs spread out on the ground, he took this oath, "If the tree do not live, I will never rise from this." When he had uttered this oath, the tree immediately began to grow from the roots, and it has continued to grow till now, when it is nearly 100 cubits in height.” */*

Chapters XXXIII and XXXIV: Mount Gurupada and Varanasi

20120502-Busy_Ghat_Varanasi_India.jpg
busy Ghat at Varanasi
According to “A Record of Buddhistic Kingdoms”: “(The travellers), going on from this three le to the south, came to a mountain named Gurupada, inside which Mahakasyapa even now is. He made a cleft, and went down into it, though the place where he entered would not (now) admit a man. Having gone down very far, there was a hole on one side, and there the complete body of Kasyapa (still) abides. Outside the hole (at which he entered) is the earth with which he had washed his hands. If the people living thereabouts have a sore on their heads, they plaster on it some of the earth from this, and feel immediately easier. On this mountain, now as of old, there are Arhats abiding. Devotees of our Law from the various countries in that quarter go year by year to the mountain, and present offerings to Kasyapa; and to those whose hearts are strong in faith there come Arhats at night, and talk with them, discussing and explaining their doubts, and disappearing suddenly afterwards. On this hill hazels grow luxuriously; and there are many lions, tigers, and wolves, so that people should not travel incautiously.” [Source: “A Record of Buddhistic Kingdoms” by Fa-Hsien (Faxian) of his Travels in India and Ceylon (A.D. 399-414), Translated James Legge, 1886, gutenberg.org/ */*]

“Fa-Hsien returned (from here) towards Pataliputtra (Patna), keeping along the course of the Ganges and descending in the direction of the west. After going ten yojanas he found a vihara, named "The Wilderness,"—a place where Buddha had dwelt, and where there are monks now. Pursuing the same course, and going still to the west, he arrived, after twelve yojanas, at the city of Varanasi in the kingdom of Kasi. Rather more than ten le to the north-east of the city, he found the vihara in the park of "The rishi's Deer-wild." In this park there formerly resided a Pratyeka Buddha, with whom the deer were regularly in the habit of stopping for the night. When the World-honoured one was about to attain to perfect Wisdom, the devas sang in the sky, "The son of king Suddhodana, having quitted his family and studied the Path (of Wisdom), will now in seven days become Buddha." The Pratyeka Buddha heard their words, and immediately attained to nirvana; and hence this place was named "The Park of the rishi's Deer-wild." After the World-honoured one had attained to perfect Wisdom, men build the vihara in it. */*

“Buddha wished to convert Kaundinya and his four companions; but they, (being aware of his intention), said to one another, "This Sramana Gotama for six years continued in the practice of painful austerities, eating daily (only) a single hemp-seed, and one grain of rice, without attaining to the Path (of Wisdom); how much less will he do so now that he has entered (again) among men, and is giving the reins to (the indulgence of) his body, his speech, and his thoughts! What has he to do with the Path (of Wisdom)? To-day, when he comes to us, let us be on our guard not to speak with him." At the places where the five men all rose up, and respectfully saluted (Buddha), when he came to them; where, sixty paces north from this, he sat with his face to the east, and first turned the wheel of the Law, converting Kaundinya and the four others; where, twenty paces further to the north, he delivered his prophecy concerning Maitreya; and where, at a distance of fifty paces to the south, the dragon Elapattra asked him, "When shall I get free from this naga body?"—at all these places stupas were reared, and are still existing. In (the park) there are two monasteries, in both of which there are monks residing. */*

“When you go north-west from the vihara of the Deer-wild park for thirteen yojanas, there is a kingdom named Kausambi. Its vihara is named Ghochiravana—a place where Buddha formerly resided. Now, as of old, there is a company of monks there, most of whom are students of the hinayana. East from (this), when you have travelled eight yojanas, is the place where Buddha converted the evil demon. There, and where he walked (in meditation) and sat at the place which was his regular abode, there have been stupas erected. There is also a monastery, which may contain more than a hundred monks.” */*

Chapter XXXV: Dakshina, and the Pigeon Monastery

According to “A Record of Buddhistic Kingdoms”: “South from this 200 yojanas, there is a country named Dakshina [in Karnataka state, India], where there is a monastery (dedicated to) the bygone Kasyapa Buddha, and which has been hewn out from a large hill of rock. It consists in all of five storeys;—the lowest, having the form of an elephant, with 500 apartments in the rock; the second, having the form of a lion, with 400 apartments; the third, having the form of a horse, with 300 apartments; the fourth, having the form of an ox, with 200 apartments; and the fifth, having the form of a pigeon, with 100 apartments. At the very top there is a spring, the water of which, always in front of the apartments in the rock, goes round among the rooms, now circling, now curving, till in this way it arrives at the lowest storey, having followed the shape of the structure, and flows out there at the door. Everywhere in the apartments of the monks, the rock has been pierced so as to form windows for the admission of light, so that they are all bright, without any being left in darkness. At the four corners of the (tiers of) apartments, the rock has been hewn so as to form steps for ascending to the top (of each). The men of the present day, being of small size, and going up step by step, manage to get to the top; but in a former age, they did so at one step. Because of this, the monastery is called Paravata, that being the Indian name for a pigeon. There are always Arhats residing in it. [Source: “A Record of Buddhistic Kingdoms” by Fa-Hsien (Faxian) of his Travels in India and Ceylon (A.D. 399-414), Translated James Legge, 1886, gutenberg.org/ */*]

“The country about is (a tract of) uncultivated hillocks, without inhabitants. At a very long distance from the hill there are villages, where the people all have bad and erroneous views, and do not know the Sramanas of the Law of Buddha, Brahmanas, or (devotees of) any of the other and different schools. The people of that country are constantly seeing men on the wing, who come and enter this monastery. On one occasion, when devotees of various countries came to perform their worship at it, the people of those villages said to them, "Why do you not fly? The devotees whom we have seen hereabouts all fly;" and the strangers answered, on the spur of the moment, "Our wings are not yet fully formed." */*

“The kingdom of Dakshina is out of the way, and perilous to traverse. There are difficulties in connexion with the roads; but those who know how to manage such difficulties and wish to proceed should bring with them money and various articles, and give them to the king. He will then send men to escort them. These will (at different stages) pass them over to others, who will show them the shortest routes. Fa-Hsien, however, was after all unable to go there; but having received the (above) accounts from men of the country, he has narrated them.” */*

Chapter XXXVI: Fa-hien's Transcribes of Manuscripts and Studies in Patna for Three Years

20120430-5th_century_Lotus_Sutra_fragment.JPG
5th century Lotus Sutra fragment
According to “A Record of Buddhistic Kingdoms”: “From Varanasi (the travellers) went back east to Pataliputtra. Fa-Hsien's original object had been to search for (copies of) the Vinaya. In the various kingdoms of North India, however, he had found one master transmitting orally (the rules) to another, but no written copies which he could transcribe. He had therefore travelled far and come on to Central India. Here, in the mahayana monastery, he found a copy of the Vinaya, containing the Mahasanghika rules,—those which were observed in the first Great Council, while Buddha was still in the world. The original copy was handed down in the Jetavana vihara. As to the other eighteen schools, each one has the views and decisions of its own masters. Those agree (with this) in the general meaning, but they have small and trivial differences, as when one opens and another shuts. This copy (of the rules), however, is the most complete, with the fullest explanations. *[Source: “A Record of Buddhistic Kingdoms” by Fa-Hsien (Faxian) of his Travels in India and Ceylon (A.D. 399-414), Translated James Legge, 1886, gutenberg.org/ */*]

“He further got a transcript of the rules in six or seven thousand gathas, being the sarvastivadah rules,—those which are observed by the communities of monks in the land of Ts'in; which also have all been handed down orally from master to master without being committed to writing. In the community here, moreover, we got the Samyuktabhi-dharma-hridaya-(sastra), containing about six or seven thousand gathas; he also got a Sutra of 2500 gathas; one chapter of the Parinir-vana-vaipulya Sutra, of about 5000 gathas; and the Mahasan-ghikah Abhidharma. */*

“In consequence (of this success in his quest) Fa-Hsien stayed here for three years, learning Sanskrit books and the Sanskrit speech, and writing out the Vinaya rules. When Tao-ching arrived in the Central Kingdom, and saw the rules observed by the Sramanas, and the dignified demeanour in their societies which he remarked under all occurring circumstances, he sadly called to mind in what a mutilated and imperfect condition the rules were among the monkish communities in the land of Ts'in, and made the following aspiration:—"From this time forth till I come to the state of Buddha, let me not be born in a frontier land." He remained accordingly (in India), and did not return (to the land of Han). Fa-Hsien, however, whose original purpose had been to secure the introduction of the complete Vinaya rules into the land of Han, returned there alone.” */*

Image Sources: Wikimedia Commons

Text Sources: Robert Eno, Indiana University indiana.edu /+/ ; Asia for Educators, Columbia University afe.easia.columbia.edu <|>; University of Washington’s Visual Sourcebook of Chinese Civilization, depts.washington.edu/chinaciv /=\; National Palace Museum, Taipei npm.gov.tw \=/ Library of Congress; New York Times; Washington Post; Los Angeles Times; China National Tourist Office (CNTO); Xinhua; China.org; China Daily; Japan News; Times of London; National Geographic; The New Yorker; Time; Newsweek; Reuters; Associated Press; Lonely Planet Guides; Compton’s Encyclopedia; Smithsonian magazine; The Guardian; Yomiuri Shimbun; AFP; Wikipedia; BBC. Many sources are cited at the end of the facts for which they are used.

Last updated September 2016

This site contains copyrighted material the use of which has not always been authorized by the copyright owner. Such material is made available in an effort to advance understanding of country or topic discussed in the article. This constitutes 'fair use' of any such copyrighted material as provided for in section 107 of the US Copyright Law. In accordance with Title 17 U.S.C. Section 107, the material on this site is distributed without profit. If you wish to use copyrighted material from this site for purposes of your own that go beyond 'fair use', you must obtain permission from the copyright owner. If you are the copyright owner and would like this content removed from factsanddetails.com, please contact me.