The use of images of the Buddha originated in northwestern India in the first and second centuries. This region received none of the relics that were divided up after Shakyamuni’s death. To take the place of these vital objects of veneration, the people of the northwest had Buddha statues made and, as models in their production, used Greek statues of the Greek gods. The Buddha and bodhisattva statues of the Gandhara style are excellent examples of Greek-influenced Buddhist sculpture. Once the custom of religious sculpture was accepted, it spread to the central parts of India, where art in the Mathura style was produced. Such statues influenced not only Buddhism but Jainism and Brahmanism as well. After the fourth century, Buddhist sculpture was further refined and developed in the elegant Gupta style. It scarcely need be said that Indian Buddhist sculpture directly and indirectly exerted tremendous influence on the arts of China and Japan. (Page 144)

A number of legends surround Kosala and the actions of Shakyamuni there. For instance, both Northern and Southern Buddhism preserve the legend that in the seventh year after his enlightenment he spent the rainy season in the Heaven of the Thirty-three Devas, where he preached for the sake of his mother, Maya, who had been reborn there. The probable explanation for this story is that during the three months of the rainy season of this year Shakyamuni conducted seated meditation in a place far removed from everyone who knew him. The writings of primitive Buddhism tell us that for some weeks after his enlightenment Shakyamuni sat and meditated. It is known that at various times during his life he meditated for periods ranging from two weeks to as much as three months. This does not mean that he did not eat during these times. People served him the requisite food, but they were the only persons with whom he had any contact. None of his disciples or other followers of the faith saw him throughout these periods of meditation. Long stretches of isolation from other human beings no doubt gave rise to the legend of his having gone to the Heaven of the Thirty-three Devas. (Page 142)

After courteously greeting Shakyamuni in the monastery, King Pasenadi said, “Do you, reverend master Gotama, claim to be perfectly and supremely enlightened?”

“O king,” replied Shakyamuni, “If anyone can claim perfect, supreme enlightenment, it is I. I indeed am perfectly and supremely enlightened.”

Then the king said, “Reverend master, there are many Brahmans and samanas, such as the six non-Buddhist teachers, who are highly reputed as saviors among the people and who have large followings of disciples. None of them claims to be perfectly and supremely enlightened. Why do you, reverend master, who are younger than these men and who abandoned home and the secular world long after they did, claim supreme, perfect enlightenment.

Shakyamuni answered, “O king, it is wrong to despise things because they are young. There are four things that must not be looked down upon because of their youth: a mighty prince, a serpent, fire, and a Buddhist monk.”

Then, in lovely verses, Shakyamuni explained that a prince is not to be despised for his youth because, when he comes to the throne, he may take a despot’s revenge. A snake, even a young one, can bite, and fire, though young, can destroy. Injury to a Buddhist monk can blight the heritage of the injurer.

It is said that upon hearing this explanation the king was so deeply moved that he took refuge in the Buddha, the Law, and the Order and became a Buddhist. (Page 141-142)

Sudatta wanted [Shakyamuni] to come to teach his excellent religion to the people of this kingdom. Realizing that a monastery where Shakyamuni and his followers could spend the rainy season was necessary, as soon as he returned to the city, he began to look for a suitable piece of ground that would not be too far away from the city but would be sufficiently remote that city noise would not disturb the meditations of the monks. He found a place south of the capital that he thought was just right. It was a grove belonging to Prince Jeta, with whom Sudatta discussed the possibilities of a purchase. Unwilling to part with the land, the prince said in jest, “If you want it all that badly, cover the ground with gold. That is my price.” Jeta never dreamed that Sudatta would go so far to acquire the land. But he did. So deep was his faith in the Buddha that he was willing to part with his entire wealth. To his way of thinking, wealth could always be acquired a second time, but there would be no second opportunity to hear a Buddha’s teachings if this first opportunity were allowed to slip by. He therefore had gold brought from home and began to cover the grove with it.

Prince Jeta was startled. By the time he had come to himself, most of the ground of the grove was already covered with gold. He asked Sudatta why he was so determined and learned that a truly rare Buddha had appeared in this world. He then proposed that they use all of this gold to erect part of the buildings for a splendid monastery. Sudatta could then add to them as was necessary. Together the two of them would build what, in honor of the prince, came to be called the Jetavana Monastery. Though it is possible that the entire compound was not completed all at once, even during the lifetime of Shakyamuni, Jetavana became the largest of all the Buddhist monasteries in India.