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Reliefs from South to West
Auspicious Reliefs
Maidens, in full bloom of their womanhood, stand holding lotuses, a symbol of purity in their hands. It is a reminder of the fertility which the Buddha’s teachings ensures.
One knee on the floor the two humans worship the stūpa which is decorated with a protective Nāga. Devas fly overhead. The stūpa here has a tall harmika, and elaborate umbrellas decorate the top. It possibly represnets the stūpa at Rāmagrāma.
Two humans wield chowris, and two more sit on the floor, with their hands raised in añjali. In the sky dynamic Devas have offerings in their hands. The Buddhapāda are positioned under the seat.
Three of the humans are carrying offerings, probably scented water for the Bodhi tree. One lady worships with hands held in añjali. The Devas as usual fly through the air with offerings in both hands.
Narrative Reliefs
After the attainments of the group-of-five had been accomplished in the first week of the Rains Retreat, Yaśas, a young man of good family, came to the Deer Park, and hearing the Buddha teach also attained Stream-Entry and requested ordination.
Later Yaśas’ father came looking for him. The Buddha hid him from the father’s sight, and taught his father, who also attained Stream-Entry. Yaśas hearing the same teaching, became an Arhat. Yaśas’ whole family then came to listen to the Buddha’s teaching, and they all went for refuge to the Triple Gem.
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At the end of the Rains Retreat there were already 61 Arhats in the world, the group-of-five, Yaśas and 54 of his friends. The Buddha, thinking of the welfare of humans and Devas sent them out to teach the Dharma in the towns and villages.
The Buddha himself returned to the Gayā area, and there he converted first Uruvilvā Kaśyapa, and then his two brothers, and all their 1,000 followers. On the left bank the Buddha is instructing Uruvilvā Kaśyapa; and on the right bank we see monks shaving the heads of Nadī and Gayā Kaśyapa.
Keeping his promise to King Bimbisāra, the Buddha, along with his newly converted 1,000 monks, returned to Rājagṛha, so the king would have an opportunity to listen to the Dharma. Notice in the background the toraṇa again, outside the city gates.
King Bimbisāra was very pleased with the Buddha’s teaching and offered him the pleasure park at Veṇuvana for a monastery. The park was not too close to the city, providing seclusion, and not too far away, meaning the citizens could hear the Buddha teach. This usually marks the establishment of the Śāsana, and many biographies break off at this point.
Upatiṣya and Kolita were two friends who had made a pact that when either of them learned the true Dharma they would share with the other. One day Upatiṣya got a short teaching from Bhikṣu Aśvajit, one of the group-of-five, and immediately understood its significance. He then told his friend and together with their followers they went to meet the Buddha. It is probably Upatiṣya who is kneeling in front of the Buddha, and Kolita and their followers are represented by the characters behind.
After hearing the Buddha teach in more depth, Śāriputra (previously Upatiṣya), Maudgalyāyana (Kolita) and their followers all ordained. The followers became Arhats after only a little teaching. But Maudgalyāyana took a week before he became an Arhat, and Śāriputra took two weeks. This is because their aspiration was not just for being Arhats, but for being Chief Disciples, which required more understanding and ability.
In the spring, the Buddha’s father King Śuddhodana sent messengers to the Buddha asking him to come to Kapilavastu and teach there. But before they could ask they all became Arhats, and forgot to make the request. Eventually the king sent his minister Kāḷudāyī, and he succeeded in making the invitation, and the Buddha and the monks returned to his native city.
After arriving in Kapilavastu the king assumed the Buddha would come to the palace for his almsfood. However, the Buddha, receiving no invitation, went out on almsround. The king was alarmed as no one of the noble class begged for food, and he tried to stop the Buddha. But the Buddha explained his true lineage was with the Buddhas, not the nobles.
While he was on almsround, all the people who lived in two- or three-storied houses came onto the balconies to watch him pass by. Yaśodharā brought her son Rāhula to the balcony as well, and they both looked on as the Buddha in all his glory passed from door to door. Yaśodharā at that time spoke in praise of the Buddha to Rāhula, chanting the ten verses on the Lion of a Man (Narasīhagāthā).
Although the other Śakyan princes and princesses all came to pay respects to the Buddha, his former wife Yaśodharā did not. She wanted the Buddha to come to her, if he felt her worthy. The Buddha went to her quarters and she came and paid respects, crying over his feet.
Two scenes. 1) Yaśodharā encouraged their son Rāhula to seek his inheritance, meaning the four golden pots that had disappeared when the Bodhisattva renounced. 2) The Buddha, however, interpreted it differently, and led him to the Nigrodha monastery where he asked Ven Śāriputra to give Rāhula ordination, which he did.
Two scenes. 1) After giving a discourse in the palace, the Buddha handed his bowl to his half-brother Nanda, who had no choice but to follow him to the monastery. It was, in fact, the day he was due to be crowned and get married. 2) At the monastery the Buddha asked Nanda if he would like to go forth, and Nanda agreed.
King Śuddhodana urged the Śakyan families to give each one a prince for ordination, so they could wait upon the Buddha, and 1,000 princes went forth. Six important families had not followed suit, however, and were reprimanded by the others. They then agreed to go forth. They took Upāli, their barber, along with them to cut their hair. He also ordained that day, ahead of the princes.
Auspicious Reliefs
Two humans kneel and worship in front of the stūpa, which is covered with garlands. In the air Devas hold up offerings. The umbrellas rising from the harmika are again rather elaborate.
Eight people, all male by the look of it, stand and sit holding their hands in añjali in front of three signs of the Buddha: the Dharmacakra, the sign of his teaching; the Vajrāsana, the sign of his Awakening; and the Buddhapāda, the sign of his continuing presence. In the sky Devas have offerings in both hands.
In this relief nine people stand around the signs of the Buddha. Three are female, but they do not worship for some reason. The males all have their hands in añjali.
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Avalokiteśvara is known as the Lord of Compassion, who looks down upon all his devotees and helps them in need. The four-armed form and iconography of the relief here follows the Tibetan form of the Bodhisattva, holding a lotus in his left hand, and a māla in his right hand. He sits in full lotus posture.
Auspicious Reliefs
Unusually in this relief we do not see the Dharmacakra or the Bodhi Tree, just the Buddhapāda placed directly on the vajrāsana. The feet themselves show lotus signs, and the four men, two sitting, two standing, all raise their hands in añjali.
Similarly, here we see only the vajrāsana and the Buddhapāda. In this relief though the unmarked feet are on a stand on the ground, and two of the people hold chowris, while the others worship in añjali.
A third relief showing the same two icons. The Buddhapāda this time are on a raised platform. Four men, both sitting and standing, worship with hands raised in añjali.
Narrative Reliefs
There are two scenes in this relief: 1) On the left we see someone offering cloth to the Buddha, there are flowers and a garland with the offering. 2) On the right someone – maybe the same person, now ordained? – is being taught by the Buddha. Notice the kuṭi and deer in the background.
King Prasenajit of Kosala invited the Buddha and the Saṅgha for a meal. The following day the citizens offered an even better meal. This went on on alternate days for a week. The king grew despondent. Queen Mallikā asked what was up, and the king explained, so the queen offered to organise a dāna such that is could not be surpassed by the populace. Hence it was that King Prasenajit gave the Matchless Gift (Asadisadāna) thanks to his wife.
King Prasenajit of Kosala and his queen, Mallikā, became firm supporters of the Buddha, and the Buddha spent the majority of his Rains Retreats in their capital Śrāvastī, where also his supporters Anāthapiṇḍada and Visākhā lived.
Anāthapiṇḍada was a great merchant who first met the Buddha in Rājagṛha in Magadha while on a business trip. He invited the Buddha to Śrāvastī, and bought a large piece of land from Prince Jeta by laying gold pieces over the whole area. The monastery became famous as the Jetavana. Here he is seen 1) Buying the land on the left, and 2) Dedicating it to the Saṅgha on the right by pouring water over the hands.
Anāthapiṇḍada had a daughter-in-law, Sujātā, who was haughty and proud. One day, when the Buddha was there, she was scolding the servants in the house. The Buddha explained to her the seven types of wives: the destructive, the thief, the domineering, the motherly, the sisterly, the friendly and the servant. Sujātā was won over by his teaching and became a Stream-Enterer and a good wife.
One day the Buddha held a white lotus flower in his hands as a form of silent teaching. No one else, but only Mahā Kaśyapa, understood this teaching without words. This was a direct transmission of the Dharma from the mind-stream of the Buddha to Mahā Kaśyapa and the beginning of the Zen lineage.
A few years after the Buddha had visited his home town, his father, King Śuddhodana, fell sick, and was unlikely to recover. The Buddha, hearing of this, came to visit and encourage him, and there on his death-bed, after listening to the Buddha’s further teaching, he became a lay-Arhat, and shortly thereafter passed away.
After King Śuddhodana passed away, Queen Mahā Prajāpatī wanted to ordain. At first the Buddha did not allow it, but after the queen, along with 1,000 other ladies had walked from Kapilavastu to Vaiśālī, and again sought permission, he permitted it as long as they followed eight important rules.
The rich lady Visākhā was another of the Buddha’s great disciples. She donated the eastern monastery, or Pūrvārāma, to the Buddha and the Saṅgha, and he alternated between spending his Rains Retreat there and the Jetavana for 24 years. Both were in Śrāvastī.
Auspicious Reliefs
Two ladies and two men worship the signs of the Buddha’s teaching, Awakening and presence. Two are seated, two standing, and all raise their hands in the añjali fashion, showing respect.
In this unusual relief we see four men sitting, two are in front of the Buddhapāda, and only one person is seen worshipping. Two appear to be pointing, and one has his hand in the fearless gesture.
Four people stand around the signs of the Buddha, two have their hands raised in añjali, one of whom is also holding flowers. Behind, one holds up lotuses, and another has a bowl of offerings.
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Tārā is a popular figure in Mahāyāna and Vajrayāna Buddhism, where she is sometimes worshipped as a Bodhisattva, a Devī, and even a Buddha. It appears her cult began sometime around the 6th century CE. The iconography here seems to follow the Tibetan way of portraying her. She has four main forms, and is also worshipped by Hindus.
Auspicious Reliefs
One man sits on the floor, and another kneels, while they worship the Buddha-signs. Two have chowris to keep off flies. Two Devas hold large offerings in both hands in the air.
The Buddhapāda are absent in this relief. Two males stand with flowers next to the vajrāsana, and their wives stand next to them. Two Devas again are in the sky with large offerings of flowers in each hand.
Narrative Reliefs
A king sits with his consort or queen on a bench. Many males are around him, they are armed with swords, spears and pikes. Ladies stand behind the queen, and sit in front of the seat. What scene the relief represents is not clear.
Migāra, who was Visākhā’s father-in-law, was a follower of the naked ascetics. Visākhā convinced Migāra to meet with Buddha, and he was converted and attained Stream-Entry. After that, Visākhā also became known as Migāramātā, Migāra’s mother (in the Dharma).
Visākhā was a great supporter of the Buddha and the Saṅgha, and after giving the Pūrvārāma monastery she gave requisites to them for the four months of the Rainy season. She topped this off by giving robes to the Saṅgha, the cheapest of which was worth 1,000 coins. In all she spent 270 million on the donation.
When she was young Paṭācārā ran away with her family’s servant, but after having two children she lost first her husband, then her children, and shortly after she learned that her parents had died that night in a fire. Losing her mind she flung off her clothes and roamed around like a mad woman. Eventually she came to the Buddha who brought her to her senses and taught her about the truth of existence in saṁsāra. After a while she became an Arhat, and the leading disciple in knowledge of the Discipline.
Because of her great past merit Kṛśā Gauthamī was able to save a rich man fallen on hard times, and he gave his son to her in marriage. She soon had a son herself, and she was held in great esteem in her new family home. But when her son died at a young age, she found herself despised once more. She was walking round with her dead son in her arms, and was directed to the Buddha, who asked her to bring mustard seeds from a house where no one had died. She was unable to, of course, and came to realise the realities of life in saṁsāra. Later she also became an Arhat.
Sunīta was of a very low caste at the time of the Buddha. One day he was sweeping the roads, when the Buddha saw that he had the requisite conditions to make good progress. The Buddha went up to him and asked if he would like to ordain, to which Sunīta agreed. Then the Buddha taught him meditation, and he soon became an Arhat.
When Visākha attained Non-returning (Anāgāmiphala) he no longer had interest in the normal relations of household life. His wife Dharmadinnā asked for his permission to go forth into the monastic life, which he readily granted. After Dharmadinnā had gone forth she quickly overtook her erstwhile husband and became an Arhat. Visākha then came to her and asked several questions about the Dharma which his former wife convinclingly answered and the Buddha confirmed.
After killing the husband who planned to kill her, Kuṇḍalakeśī went forth amongst female ascetics, learned their doctrines, toured all over Jambudvīpa (India), and setting up a rose-apple sapling at the gate, thereby challenged all-comers to debate with her. When Ven Śāriputra saw the rose-apple one day he decided to challenge her, defeated her in debate, and directed her to the Buddha. Very quickly she became an Arhat after hearing just one four-line verse.
Bāvari was a highly esteemed ascetic who lived on the banks of the Godāvarī river with his many disciples. When he heard a Buddha had arisen in the world he sent 16 disciples and their entourages to meet with him. Each of them asked the Buddha a question, and getting satisfactory answers that taught them the way to the beyond, they became Arhats and were convinced of his Awakening.
Kṛṣika Bhāradvāja was a farmer in Magadha who worked hard on the land, and enjoyed its produce. One day, while the farmer was sewing, the Buddha approached him looking for alms. Bhāradvāja complained that the Buddha didn’t work for his living, as he did, and didn’t want to give him anything. The Buddha convinced him that he also worked, but at spiritual, not material, development. The farmer was pleased and went for refuge, took ordination and soon became an Arhat.
Khujjuttarā was a hunchbacked servant of the great queen Sāmāvatī, who was married to King Udena on Kauśāmbī. Every day she would take money from the queen, pocket some for herself, and use the rest to buy flowers. One day when she went to the florist he was busy preparing for a dāna to the Saṅgha with the Buddha at its head. She listened to a discourse by the Buddha and attained Stream-Entry. When she got back to the queen that day she confessed her previous wrong-doing and taught her Dharma. From then on the queen asked her to go and listen to the Buddha everyday, and report his teachings back to her and her court.
The Brahmin Kūṭadanta asked the Buddha for advice on how to hold a great sacrifice. The Buddha taught him that in the past sacrifices were not made with animals, and that no living being should be hurt. The Brahmin became a Stream-Enterer and heeded the Buddha’s words.
Śubhā was a bhikṣuṇī who, seeing the trouble in sense-pleasures, went forth under Mahā Prajāpatī. One day a libertine stopped her and tried to seduce her. Seeing that he was particularly enamoured of her eyes, she plucked one out and gave it to him. He came to his senses, and afterwards when she went into the presence of the Buddha her eye recovered. The Buddha then taught her meditation and she became an Arhat.
The Brahmin Māgandiya had a very beautiful daughter, who herself had many suitors, but the Brahmin didn’t consider any of them worthy of her. One day the Buddha went into their presence and Māgandiya offered his daughter to him. The Buddha declined the offer, pointing out the impurities of the body. Māgandiya and his wife, after listening to the discourse, became Non-returners.
The slave-girl Purṇā belonged to Anāthapiṇḍada’s household. She had become a Stream-Enterer on hearing the Buddha teach the Sīhanādasūtra. One day when she went to the river to collect water she met a Brahmin who believed in purification through bathing. She persuaded him this did not work, and taught him the right path. When Anāthapiṇḍada heard this he freed her, and she ordained and soon became an Arhat.
Aṅgulimāla was a loyal student whose teacher asked from him 1,000 fingers from the right hand of his victims. He wore a garland of the fingers he had cut off, hence his name meaning Finger-Garland. He already had 999 fingers for his payment, and seeing his own mother he determined to take her’s as well. The Buddha prevented it and converted him by his miraculous power. Later he became an Arhat.
Auspicious Reliefs
Two lithe and fertile young women hold lotus flowers. Notice the combs in their hair, the necklaces and the large earrings hanging pendant.
Photographs by Ānandajoti Bhikkhu
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