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While resting in the city of Loulan Xuanzang received a letter from the emperor of China requesting his speedy return to Chang’an. In this final leg of his journey, Xuanzang passed under the Taklamakan desert and made his way through the oasis city of Dunhuang.<\/span>1<\/sup><\/span><\/p>\n Sadly, Xuanzang’s official record ended in Loulan as any city after would have been familiar to his audience. However, his presence was recorded in paint in the very place that made his visit architecturally significant—the Mogao Caves.<\/span>2<\/sup><\/span><\/p>\n These caves, like a cousin to those in Kizil, were covered in beautiful blue, red, green, and yellow paintings depicting the trials and times of famed Buddhist figures. These paintings are so pervasive throughout the cave walls in the city, the site became known early on as the Cave of 1000 Buddhas.<\/span><\/p>\n While these artistic details make this place significant, it is the location’s adaptation of natural features that make it a stand-out spot. To enter the caves, which are now a UNESCO world heritage site, one enters a tall, nine-story structure made in traditional Tang style.<\/span><\/p>\n Frances Wood describes it saying, “In the centre of the cliff, rising above the trees, is a multi-storeyed temple building with curved, dark-tiled eaves standing above the sand.”<\/span>3 <\/sup><\/span>This facade underwent many changes over the centuries, but it is likely that Xuanzang passed through a similar facade with an equally Tang-esque flavor to it.<\/span><\/p>\n Following his galavanting in Tamralipti and Sri Lanka, Xuanzang made his way to Pataliputra—a city which housed the famed Nalanda Monastery. Here, he studied with fellow Buddhist scholars and taught students at the monastery.<\/span>1<\/sup><\/span><\/p>\n Archaeological digs have uncovered the sheer size of this site as something to be reckoned with. M.B. Rajani writes “ASI has conducted excavations in several phases, the earliest in 1863 and the most recent in 1983. These excavations exposed a total of sixteen large structures: a row of four temples or chaityas on the west; a row of eight west-facing monasteries or viharas parallel to the temples; two smaller, north-facing monasteries; an east-facing temple, situated behind monasteries 7 and 8; and, farther east, Sarai temple.”<\/span>2<\/sup><\/span><\/p>\n The structure of this temple was mostly of ruddy stone which made structures that appeared to blend the styles of Southeast Asian temples with the sturdy, geometric forms of archaic Central and South American structures. While this was not the actual source for this look, it serves as a testament to what can be the objective outcome of building a holy space.<\/span><\/p>\n Having finally reached India, as was the goal of his pilgrimage, Xuanzang spent some time touring the area, hopping from coast to coast and revisiting sites often. Tamralipti, now Tamluk was one of these sites he passed through.<\/span><\/p>\n Tamralipti was important to Xuanzang’s story, if only as a stage. It was here that he heard of Sri Lanka, which was reported to him as a country in the middle of the ocean known as Simhala (Sri Lanka)—an odd way to describe what the rest of us call an island.<\/span>1<\/sup><\/span><\/p>\n Soon after hearing about this island and its importance in Buddhist Scholarship, Xuanzang boarded a boat in the port of Tamralipti and voyaged to Sri Lanka.<\/span>2 <\/sup><\/span><\/p>\n The port from which Xuanzang departed is what makes this moment important architecturally. At the time, and for centuries before, the port of Tamralipti functioned as a famous copper export port. Live History India reports “According to the literary and archaeological evidences the port town of Tamralipti flourished from 3rd century BCE to 8th century CE. Tamralipti was the most prominent port of Kalinga kingdom and later, in the spread of Buddhism to South East Asia.”<\/span>3<\/sup><\/span><\/p>\n While today no part of this once bustling port remains, the legend of it lives on in the records of Xuanzang’s travels.<\/span><\/p>\n Following his time in Bamyan, Xuanzang darted south, nearing the west coast of India. Here, he and his assistant wandered, traveling at times in big loops. Eventually they found themselves in the city of Nasik.<\/span><\/p>\n Nasik is rife with culturally significant sites and features. However, there is some conjecture about specific sites that Xuanzang may have visited personally. <\/span><\/p>\n As Sally Hovey Wriggens says, “During that summer of 641 at Nasik, he might have visited the rock-cut caves of Bhaja to the south, or stood in Ajanta’s pillared hall, where religious ceremonies or meetings of the Sangha were held.”<\/span>1<\/sup><\/span><\/p>\n The Bhaja Caves would have been of great interest to Xuanzang. This location consisted of 22 caves all conjoined in a sweeping array. Historians report that this location was worked on from the 2nd through the 5th century, which provides a bevy of historical data spanning three centuries.<\/span>2<\/sup><\/span><\/p>\n What made the Bhaja Caves so unique was that parts of them were monastic sites. Sandwiching the caves on each side stand large, prominent monasteries which housed monks during the time when these caves were at their prime. While it is unconfirmed, it is likely that Xuanzang may have visited or stayed in these halls during his stay in Nasik.<\/span><\/p>\n <\/p>\n After exiting the Taklamakan route and exiting present-day China, Xuanzang made his way to what today is Afghanistan. Here he made a stop in the city of Bamyan, a well-known area both then and now. Its cultural significance has today made it a UNESCO world heritage site.<\/span><\/p>\n\n In this city stood the Bamyan Buddhas, one of which stood at 175 feet tall in stone relief.<\/span>1<\/sup><\/span> These epic figures loomed tall, and were surrounded by a number of alcoves carved into cliff face.<\/span><\/p>\n\n Thousands came to visit these figures and worship at their feet. Many also came for the multitude of paintings that also stood by these statues.<\/span>2<\/sup><\/span> These Buddhist illustrations were similar to those in Kizil both in color and purpose.<\/span><\/p>\n\n Sadly, the Bamyan Buddhas are only a memory today. While they towered proudly for 1,400 years, these artifacts were destroyed in 2001. Members of the Taliban used explosives to remove these figures, dubbing them “false idols.”<\/span>3<\/sup><\/span><\/p>\n\n While today we can’t see these titans of Buddhism, Xuanzang did, and wrote about them. According to Sally Hovey Wriggins, Xuanzang recalled his visit to them this way: “On the declivity of a hill to the north-east of the capital was a standing image of Buddha made of stone, 140 or 150 feet high, of a brilliant golden color and resplendent with ornamentation of precious substances.”<\/span>4<\/sup><\/span><\/p>\n\n <\/p>\n\n![\"\"](\"https:\/\/i.postimg.cc\/RZDjd7Dq\/Xuanzang-returned-from-India-Dunhuang-mural-Cave-103-High-Tan.jpg\")
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