Jetavana

Looking for a place that was both accessible to followers and peacefully secluded, he came across a park belonging to Prince Jeta, the son of King Pasenadi of Kosala.

It is said (MA.i.50; UdA.56f) that Anāthapindika paid eighteen crores for the purchase of the site, all of which Jeta spent in the construction of the gateway gifted by him.

The vihāra is almost always referred to as Jetavane Anāthapindikassa ārāma (Pali, meaning: in Jeta Grove, Anathapindika's Monastery).

cit., ii.5 and Rockhill: p. 49), in order that the names of both earlier and later owners might be recorded and that people might be reminded of two men, both very generous in the cause of the Religion, so that others might follow their example.

Some of the chief buildings attached to the Jetavana are mentioned in the books by special names, viz., Mahāgandhakuti, Kaverimandalamāla, Kosambakuti and Candanamāla.

Just outside the monastery was a rājāyatana tree, the residence of the god Samiddhisumana (Mhv.i.52f; MT 105; but see DhA.i.41, where the guardian of the gateway is called Sumana).

[citation needed] The grounds themselves were thickly covered with trees, giving the appearance of a wooded grove (arañña) (Sp.iii.532).

[citation needed] According to the Divyāvadāna (Dvy.395f), the thūpas of Sāriputta and Moggallāna were in the grounds of Jetavana and existed until the time of Asoka.

One day a rat, holding in its mouth a lamp wick, set fire to the banners and canopies, and all the seven sections were entirely destroyed.

There were two main entrances, one on the east, one on the west, and Faxian found thūpas erected at all the places connected with the Buddha, each with its name inscribed.

Near Jetavana was evidently a monastery of rival teachers where Ciñcāmānavikā spent her nights as she was hatching her paternity-fraud smear campaign against the Buddha.

The high road to Sāvatthi passed by the edge of Jetavana, and travellers would enter the park to rest and refresh themselves.

Alexander Cunningham used the ancient (6th century AD) accounts of Chinese pilgrim-monks to determine that Sahet-Mahet actually referred to Jetavana and Savatthi.

[9] Jetavana is currently a historical park, with remains of many ancient buildings such as monasteries, huts (such as the Gandhakuti and the Kosambakuti) and stupas.

[12] The district Gion where the faith is centered is the Japanese translation (via Chinese Qiyuan) of the Buddhist term Jetavana.