A Record of Buddhistic Kingdoms

The volume begins with a Preface by James Legge. He explains the difficulty of translating Fa-Hien’s record because of Sanskrit names, Chinese phonetic renderings, Buddhist terminology, and textual variation. Legge states that the work consists of three major components: the English translation of Fa-Hien’s narrative, extensive notes, and the Chinese text based on a Japanese/Corean recension. The Introduction discusses the life of Fa-Hien, the authenticity and integrity of the text, and the broader question of Buddhist numbers and distribution. It explains that Fa-Hien’s clerical name means “Illustrious in the Law” or “Illustrious Master of the Law.” The introduction also discusses Chinese catalogues, earlier textual witnesses, and the relationship between the titles Record of Buddhistic Kingdoms and Narrative of Fa-Hien’s Travels. The book includes a Sketch Map of Fa-Hien’s Travels, showing his route from China across Central Asia into India, then to Ceylon, Java, and back to China. The map is important because the narrative is fundamentally geographic: it follows Fa-Hien’s movement across Buddhist Asia in search of Vinaya texts. Chapter I: From Ch’ang-gan to the Sandy Desert Fa-Hien begins his journey from Ch’ang-gan with several companions. Their purpose is to obtain complete Buddhist disciplinary rules. The chapter describes the early stages of the journey through Chinese frontier regions and the approach to the great desert. Chapter II: On to Shen-shen and Thence to Khoten The pilgrims cross difficult desert terrain and arrive at Shen-shen and then Khoten. Fa-Hien records the presence of monks, the practice of the Hīnayāna, and the difficulties of travel through barren lands. Chapter III: Khoten; Processions of Images; The King’s New Monastery This chapter describes Khoten as a prosperous Buddhist kingdom. Fa-Hien records Mahāyāna monasteries, communal monastic discipline, image processions, royal patronage, and richly decorated Buddhist institutions. Chapter IV: Through the Ts’ung or “Onion” Mountains to K’eeh-ch’a The pilgrims cross dangerous mountain routes toward K’eeh-ch’a, probably connected with the Ladakh or Skardo region. The chapter emphasizes the difficulty of Himalayan travel and the Buddhist presence in frontier regions. Chapter V: Great Quinquennial Assembly of Monks; Relics of Buddha Fa-Hien describes a major five-yearly Buddhist assembly, relic veneration, and the products of the country. This chapter is valuable for understanding Buddhist public ritual and royal patronage. Chapter VI: On Towards North India; Darada; Image of Maitreya Bodhisattva The pilgrims continue toward North India. Fa-Hien records Buddhist images, especially an image of Maitreya, showing the devotional and artistic importance of bodhisattva worship. Chapter VII: Crossing of the Indus This chapter marks a major geographic and religious transition as the pilgrims cross the Indus. Fa-Hien reflects on the movement of Buddhism across the river toward the East. Chapter VIII: Woo-chang / Udyana; Monasteries and Traces of Buddha Fa-Hien describes Udyana as a Buddhist region rich in monasteries and sacred traces associated with the Buddha. The chapter records monastic customs and local religious memory. Chapter IX: Soo-ho-to; Legend of Buddha This chapter presents Buddhist legends connected with Soo-ho-to. Fa-Hien’s account shows how sacred geography was interpreted through stories of the Buddha’s past deeds. Chapter X: Gandhara; Legends of Buddha Fa-Hien enters Gandhara, a major Buddhist cultural region. The chapter records legends and memorials connected with the Buddha, indicating Gandhara’s importance in Buddhist art and narrative tradition. Chapter XI: Takshasila; Legends; The Four Great Topes The chapter describes Takshasila and its Buddhist monuments. The four great topes are connected with major religious memories and acts of veneration. Chapter XII: Purushapura / Peshawur; King Kanishka’s Tope; Buddha’s Alms-Bowl Fa-Hien records traditions surrounding King Kanishka, his great stūpa, and the Buddha’s alms-bowl. The chapter also notes the death of Fa-Hien’s companion Hwuy-ying. Chapter XIII: Nagara; Festival of Buddha’s Skull-Bone This chapter describes relic worship centered on the Buddha’s skull-bone, as well as other relics and the Buddha’s shadow. It is especially important for the history of Buddhist relic cults. Chapter XIV: Death of Hwuy-king; Crossing the Indus Eastward Fa-Hien records the death of another companion in the Little Snowy Mountains. The chapter continues the journey through Lo-e and Pohna before crossing the Indus again. Chapter XV: Bhida; Sympathy of Monks with the Pilgrims The monks of Bhida welcome and support the pilgrims. The chapter highlights transregional Buddhist solidarity and the hospitality extended to travelling monks. Chapter XVI: Mathura; Customs of Central India This chapter gives an important description of Central India, including the condition of monks, vihāras, monasteries, and social customs. It is one of the key ethnographic sections of the book. Chapter XVII: Sankasya; Buddha’s Ascent and Descent from Trāyastriṃśa Heaven Fa-Hien records the sacred site associated with the Buddha’s ascent to and descent from heaven after teaching his mother. The chapter includes related legends and monuments. Chapter XVIII: Kanyakubja / Canouge; Buddha’s Preaching This chapter records traditions of the Buddha’s preaching at Kanyakubja and associated memorials. Chapter XIX: Sha-che; Legend of Buddha’s Danta-kāṣṭha Fa-Hien records a legend related to the Buddha’s tooth-cleaning stick, showing how even minor objects associated with the Buddha became sacred memorials. Chapter XX: Kosala and Śrāvastī; Jetavana Vihāra This chapter is one of the most important sections of the work. Fa-Hien describes Śrāvastī, the Jetavana monastery, and many memorials and legends connected with the Buddha’s teaching career. Chapter XXI: The Three Predecessors of Śākyamuni in Buddhahood Fa-Hien records sites and traditions associated with the Buddhas who preceded Śākyamuni, reflecting the broader Buddhist cosmological and sacred-historical framework. Chapter XXII: Kapilavastu; Legends of Buddha’s Birth This chapter describes Kapilavastu as desolate but sacred. Fa-Hien records traditions connected with the Buddha’s birth, childhood, and early life. Chapter XXIII: Rāma and Its Tope The chapter describes Rāma and its stūpa, continuing the record of Buddhist memorial sites. Chapter XXIV: Where Buddha Finally Renounced the World and Where He Died Fa-Hien records places associated with the Buddha’s renunciation and final passing. The chapter connects sacred geography with key turning points in the Buddha’s life. Chapter XXV: Vaiśālī; Weapons Laid Down; Council of Vaiśālī This chapter describes Vaiśālī, the stūpa called “Weapons Laid Down,” and traditions associated with the Buddhist council held there. Chapter XXVI: Remarkable Death of Ānanda Fa-Hien records the story of Ānanda’s death. The chapter contributes to the narrative memory of the Buddha’s close disciples. Chapter XXVII: Pāṭaliputra / Patna; Aśoka’s Palace; Hospitals This chapter provides a major account of Magadha and Pāṭaliputra. Fa-Hien records Aśoka’s spirit-built palace, Buddhist institutions, and dispensaries or hospitals, making this section important for Buddhist social history. Chapter XXVIII: Rājagṛha, New and Old Fa-Hien describes old and new Rājagṛha and records legends and incidents connected with the Buddha’s time. Chapter XXIX: Gṛdhrakūṭa Hill Fa-Hien visits Vulture Peak and spends a night there. The chapter includes his reflections at one of the most important Buddhist sacred sites. Chapter XXX: Saptaparṇa Cave; Cave of the First Council This chapter records the cave associated with the First Buddhist Council. It also includes legends and the story of a bhikṣu’s suicide. Chapter XXXI: Gaya; Śākyamuni’s Attainment of Buddhahood Fa-Hien visits the region associated with the Buddha’s enlightenment. The chapter records sacred places and legends around Gaya and the Bodhi site. Chapter XXXII: Legend of King Aśoka in a Former Birth This chapter presents a karmic legend of King Aśoka and his hell, showing how Aśoka’s memory was integrated into Buddhist moral narrative. Chapter XXXIII: Mount Gurupada; Kāśyapa Buddha’s Skeleton Fa-Hien records traditions connected with Kāśyapa Buddha and his remains, extending the narrative beyond Śākyamuni to the wider lineage of Buddhas. Chapter XXXIV: Vārāṇasī / Benares; First Acts After Enlightenment This chapter describes the region associated with the Buddha’s first teaching after enlightenment. It is central for Buddhist sacred geography because of its connection to the first turning of the Dharma wheel. Chapter XXXV: Dakṣiṇa and the Pigeon Monastery Fa-Hien records Dakṣiṇa and a monastery associated with the pigeon legend, preserving local Buddhist narrative traditions. Chapter XXXVI: Patna; Transcription of Manuscripts and Indian Studies Fa-Hien stays in Patna for three years, copying manuscripts and studying Indian Buddhist texts. This chapter directly reflects the central purpose of his journey: recovering authoritative Buddhist disciplinary literature. Chapter XXXVII: Champā and Tāmralipti; Departure for Ceylon Fa-Hien travels to Champā and Tāmralipti, where he stays and works for three more years before taking ship to Ceylon. Chapter XXXVIII: Ceylon; Topes, Monasteries, Bo Tree, Tooth Festival This chapter gives an important account of Buddhism in Ceylon. Fa-Hien records the rise of the kingdom, Buddhist monuments, a jade Buddha image, the Bodhi tree, and the festival of the Buddha’s tooth. Chapter XXXIX: Cremation of an Arhat; Sermon of a Devotee Fa-Hien describes the cremation of an arhat and records a sermon, providing evidence for ritual, devotion, and monastic ideals in Ceylon. Chapter XL: Return by Sea; Java and China After two years in Ceylon, Fa-Hien sails for China. The voyage is dangerous, involving storms, a difficult passage to Java, and eventual arrival at Shan-tung before going to Nanking. The chapter closes the pilgrimage with a conclusion by another writer.