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By Fa Hien, James Legge

The current paintings involves 3 components: the interpretation of Fa-hien's Narrative of his Travels; copious Notes; and the chinese language textual content of a replica from Japan.

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D. 88 by his patron Pan Chao on an embassy to the Roman empire, he only got as far as the Caspian sea, and returned to China. He extended, however, the knowledge of his countrymen with regard to the western regions;--see the memoir of Pan Chao in the Books of the second Han, and Mayers' Manual, pp. 167, 168. [6] Where and when? Probably at his first resting-place after crossing the Indus. [7] This may refer to Sakyamuni's becoming Buddha on attaining to nirvana, or more probably to his pari-nirvana and death.

16] 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[17] also did the same. The bhikshunis[18] for the most part make their offerings at the tope of Ananda, because it was he who requested the World-honoured one to allow females to quit their families (and become nuns). [20] 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.

No doubt in Fa-hien's time, and long before and after it, it was the custom to engrave such deeds on plates of metal. [9] "No monk can eat solid food except between sunrise and noon," and total abstinence from intoxicating drinks is obligatory (Davids' Manual, p. 163). Food eaten at any other part of the day is called vikala, and forbidden; but a weary traveller might receive unseasonable refreshment, consisting, as Watters has shown (Ch. Rev. viii. 282), of honey, butter, treacle, and sesamum oil.

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