#faxian

[luhensshi]

Why old luhan be lookin like the queen of england tho

[thesandu-mga2024mi6021]

Faxian

Shot Analysis of Main concept:

My original intention was to showcase Chinese Buddhism through a single shot and a complete scene. Later, I readjusted the structure and strengthened my ability to use cinematic language.

The reason these three figures are arranged side-by-side is because they are monks. The one in the background carrying a load is also a monk, thus illustrating that Chinese monks engage in productive labor.

Chinese monks at that time sculpted Buddha statues according to Chinese customs and traditions. They didn't resemble Indian statues at all, nor did they resemble Buddha statues today.

This shot, in the distance, depicts a Taoist priest and a Buddhist monk. This is meant to illustrate that Buddhism in China at that time was not independent or mature.

Undoubtedly, the purpose of this fight was to motivate Faxian's actions.

When Faxian and his party arrived in Afghanistan, the first thing I emphasized was the sheer size of the Buddha statue. This was to show people the immense power of faith. Then I had Huijing sit at the Buddha's feet, symbolizing that he had died at the Buddha's feet.

Then, in central India, Faxian met them. This scene, I want to convey from Faxian's perspective, shows the monks heading towards different temples.

The scriptures flowed like sea, their words like stars.

In these shots, Faxian sits in front of a Buddha statue, while Daozheng stands, suggesting he is about to leave. But the camera shifts, and he is standing in front of a temple. It seems he has left, but in reality, he has simply chosen to settle down. At this moment, Faxian appears enormous; to Daozheng, Faxian is almost like a nurturing elder.

This shot is meant to highlight the insignificance of the Sri Lankan monarchy and its insignificant figures, while also directly revealing the underlying conflicts.

In this series of shots, I used a lot of shape language to show how the king went from danger to safety, from a triangle to a circle.

Finally, I feel it's necessary to clarify the scene where the crew coerces Faxian.

The light, symbolizing truth and hope, separates the two sides before falling on the scriptures. Ultimately, this leaves Faxian completely isolated and alone.

[thesandu-mga2024mi6021]

Faxian

My thoughts on Buddhist videos

Attaining enlightenment is like an arrow piercing the heart, like ink seeping into water.

The most beautiful and brilliant aspect of Buddhism lies in its ambiguous beauty.

It is a white lotus blooming from the corrupt river deep within the heart.

Like a tiny drop of dew, or a bubble floating in a stream; like a flash of lightning in a summer cloud, or a flickering lamp, an illusion, a phantom, or a dream.

———— A hundred scenes change in a single moment; the moon waxes and wanes.

[thesandu-mga2024mi6021]

Faxian

Visit the National Archives

Process:

When I entered the archives, a few yellow flowers were scattered in front of a large, white Buddha statue at the entrance. I hesitantly entered, bowing slightly. Through a small doorway, after briefly explaining my purpose, they invited me in. I presented my ID and briefly explained my intentions to a gentleman in a blue shirt. I realized they did know something, and they realized I did know something too. So they directed me to the search room.

But the administrator, amidst his busy schedule, first complained to his colleagues about operational problems with the government machinery, then quickly found me available documents and their locations. They recommended I go to the museum library. One of the gentlemen, very curious about my background and understanding my intentions, recommended me to a professor and found an English-speaking gentleman working at the National Library to help me.

Information obtained：

I should first gather information from several important primary historical sources. Then I should consult secondary sources. Currently, the majority of my sources are secondary, but information is still scarce.

Suggested destinations:

Locations:

The museum has a Puskola book of "法显传."

Search for books in the museum library.

Books:

Mahavamsa

Deepawansa

Atthakatha by Buddhaghosa

Magga Purane by Ms.Indrani

Let me confirm the information about Pahiyangala again.

————————

Visit the National library

Process:

One of them led me to visit another. Then he talked to me about the story of Faxian. He realized I didn't need excessive research, but I had enough time to do so. So he recommended some books and two authors, but these authors were from around the 18th century. These authors couldn't provide firsthand information. Therefore, I should try to access information from that era to understand the stories of that time.

Information obtained:

c.37: King Mahasena After king Jetthatissa's death, his younger brother MAHÁSENA ((After verse 50 in chapter 37 the old Mahavamsa breaks off

Mahavamsa provided me with compelling evidence. This king did indeed have monk friends, and he was indeed caught between Mahayana and Theravada Buddhism, committing a grave error. He ordered the destruction of the Great Temple, which subsequently led to a rebellion, after which he rebuilt it.

However, Faxian only briefly mentions, "They built a new, magnificent temple." Little does he know that this omission omits the history of the once even larger and more magnificent Great Temple and the direct persecution of Theravada Buddhism by Mahayana Buddhism.

Moreover, it seems that during this period, both Mahayana and Theravada Buddhism inevitably became involved in politics.

This Sinhalese book is said to record the road conditions in Sri Lanka at that time. If possible, we could know how Faxian visited Sri Lanka by sea and arrived at the capital, Anuradhapura, and from which port he entered and exited.

---

During the discussion, we considered what language Faxian would have used for communication. Given his three years of study in India, we deduced that he likely communicated with Bhikkhus in Sanskrit.

[thesandu-mga2024mi6021]

Faxian Research progress

A Study of the History of Buddhism's Introduction to China—The Background of Faxian

Five-part Buddhist History:

Buddha's personal transmission （Before 543 BC

The beginning of sectarian Buddhism (After 543 BC 100 years)

The rise of Mahayana Buddhism (After 543 BC 400years)

The rise of Mahayana Tantric Buddhism (No time specified)

Faxian's era was a period when Mahayana Buddhism flourished in India.

佛教大事年表

该文档是佛教大事年表，涵盖从公元前565年到1911年的重要事件，主要集中于中国佛教的发展历程。它详细记录了释迦牟尼的生平、佛教的结集、分裂及其在中国及周边地区的传播。文中提到的事件和人物反映了佛教在历史上的演变与影响。

The earliest. 2 BC. The Futu Jing (Buddha Sutra) was introduced to China. A scripture that records who the Buddha was.

In 178 AD, Sutra on the Practice of the Way （The Astasahasrika Prajnaparamita Sutra 般若道行经）, Prajñāpāramitā sūtra (般若经), and Śūraṅgama Sūtra were introduced to China.（首楞严经）

In 181 AD, the Dharma Mirror Sutra was included in China. The original text was likely “Ugraparipṛcchā Sūtra”.

In 197 AD, Cārya-nidāna 修行本起经 . It involves the classics of Jataka Tales.

In 222~224 AD, The Vimalakīrti Sūtra，Mahāyāna Mahāparinirvāṇa Sūtra，Dhammapada were introduced to China.

In 247 AD, Ānāpānasati Sutta，《六度集经》ṣaḍ-pāramitā (Sutra of the Collection of the Six Perfections) were introduced to China.

In 250 AD，Mahāsāṃghika-vinaya were introduced to China.

In 247 AD，Lotus Sutra were introduced to China.

At this time, Chinese Buddhism introduced three of the most influential scriptures to later generations: the Surangama Sutra, the Lotus Sutra, and the Prajnaparamita Sutra (Heart Sutra). Additionally, the Avatamsaka Sutra and the Diamond Sutra had not yet been introduced to China.

But even now, I find that the era in which Faxian lived was severely lacking in fundamental Buddhist doctrines. For example, the Agamas, which are widely recognized in India, had not yet been introduced. The Vinaya Pitaka (the three non-outflow studies) had not yet been compiled. It can be said that the way of thinking of Chinese monks at that time was likely distorted.

This is a very interesting juncture. It's not as other scholars have suggested. Faxian traveled west in 399 AD, while the Madhyamaka school of Mahayana Buddhism only began in the 3rd century. During this period, monks in the Western Regions of China were not necessarily familiar with Madhyamaka thought. However, the Surangama Sutra and the Prajnaparamita Sutra do bear the imprint of Mahayana thought.

At this stage, Chinese Buddhism had a very poor understanding of the Buddha's core teachings. I strongly suspect that Chinese monks at this stage were largely unable to comprehend the Abhidharmakośa.

Moreover, this was a completely new field for Faxian.

————

Furthermore, I must clarify that Chinese Buddhists at this stage did not necessarily possess the characteristics of Chinese Buddhists today. Because until the time of Kumarajiva and Huiyuan, Chinese Buddhism did not have scriptures claiming the existence of a single God or the nature of humanity. Chinese Buddhism had not yet entered the stage of philosophical discussion.

[thesandu-mga2024mi6021]

Faxian

Faxian Research progress

After speaking with the elderly monks of Pahiyangala, they learned that the monk Phra Phutthaṭṭhāra had never stayed in this place.

This makes it hard not to suspect that the story of the cave is fabricated. We need to check with the Sri Lankan National Archives.

But I'm still very curious: why did Faxian extensively document Mahayana Buddhism in his biography, yet all his companions stopped practicing there in Sri Lanka?

Did Faxian simply copy documents in Anuradhapura for three years? Didn't he leave any trace behind?

[thesandu-mga2024mi6021]

Faxian

Faxian Research progress

This is the only direct or indirect source found so far related to Faxian. It is "THE TRAVELS OF FA-HIEN or RECORD OF BUDDHISTIC KINGDOMS," written by Faxian after returning to China. Although it has the highest credibility, it contains very little information.

Initially, I wanted to investigate all the countries along the way from Faxian's perspective and design a game or movie that allows you to experience the scenery along the way.

But I feel that this kind of content lacks creativity and cultural value. Rather than making all content bland, it's better to create one piece of content that is refined and rich.

So I focused my attention on Sri Lanka.

Relic in Sri Lanka

Around 412 or 413 AD, during the reign of King Mahanama, the famous Chinese traveler Faxian visited Ceylon after exploring major Indian cities in search of Buddhist scriptures.

A cave is named "Faxian Rock". Pahiyangala

Pahiyangala Cave - LANKA EXCURSIONS HOLIDAYS

Faxian stayed in Sri Lanka for three years and obtained the Tripitaka. He studied the Agamas (called Nikaya in the Theravada).

Before Faxian left

“

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.

”

None of the monks who came with Faxian were willing to return to China.

This is actually quite surprising. According to modern Mahayana teachings, transmitting the Dharma is a path to Buddhahood, and the merit is immense. Why then did only Faxian choose to stay?

Because the teachings of Abbot Nanchuan emphasize the importance of attaining enlightenment as quickly as possible, rather than becoming too entangled in worldly affairs.

Furthermore, Mahayana Buddhism doesn't emphasize precepts; later in China, the famous saying arose: "Alcohol and meat pass through the gut while Buddha remains in the heart."

But Faxian consistently sought precepts. This makes me wonder: what horrific scenes and profound loneliness did Faxian witness during the Period of the Three Kingdoms and the Six Dynasties, leading him to deeply believe in the Buddha's teaching:

To take the precepts as one's teacher.

Intellectual exchange

I also returned to Sri Lanka after living in China, so I experienced a clash of ideas. This led me to discover some differences between myself and Faxian.

But unlike Faxian, I didn't come for Buddhism; Buddhism was a gift to me, an unexpected surprise.

Faxian, on the other hand, came for Buddhism, and he carried with him a small portion of Mahayana Buddhist thought from China at that time. This shouldn't have been a perfect fit with Theravada Buddhism.

Faxian's journey to Sri Lanka was almost entirely a test of his faith, while I traveled by plane.

China, where I live, is in a period of rapid development, another golden age for the country.

Faxian, however, lived during one of the darkest and most tragic periods in Chinese history.

Faxian is also similar to another monk who sought Buddhism, the Tang Dynasty monk Xuanzang. But the differences are clear:

Xuanzang's journey to Sri Lanka is not recorded as a direct arrival.

The Buddhism Xuanzang encountered in China was different from Faxian's.

The Buddhist remnants in India during Xuanzang's time were different from those when Faxian set out.

Xuanzang primarily stayed in Nalanda.

I also returned to Sri Lanka after living in China, so I experienced a clash of ideas. This led me to discover some differences between myself and Faxian.

This made me curious: how did Faxian's different experiences manifest themselves?

This naturally raises similar questions: How did Faxian reflect on the first half of his life?

How did Faxian integrate into local life?

How did Faxian overcome the language barrier?

What kind of journey to enlightenment did Faxian and his companions pursue when facing Theravada Buddhism?

What kinds of debates did Faxian participate in?

[heylookatthiscrap]

a brave monk in search of vinaya texts (399-412AD)