This article discusses the interaction between Faxian 法顯 (338?–423?) and Liu Yu 劉裕 (363–422) and his circles, especially the relations within the saṃgha in Qing-Xu 青許and Jingzhou 荊州, from the point of geo-relationship and of dharma-associated practices, to remodel the social networks and Buddhist background of the Eastern Jin and the Sixteen Kingdoms, to discuss the protection of Buddhism by Liu Yu’s circles, and to highlight the contribution of Faxian to it. There are some important hints as to that. First, Faxian came back to Qingzhou 青州, which coincided with the time when Liu Yu had reclaimed the prefectures of Qing 青, Yan 兗 and Si 司, and planned to establish the kingdom of Song. As soon as Faxian reached land, he was invited by Liu Yu’s younger brother, Liu Daolian 劉道憐 (368–422) to build a monastery called Longhua 龍華寺 in Pengcheng 彭城. Second, he translated sutras and vinaya texts together with Buddhabhadra (359–429) at Daochang Monastery 道場寺 in Jiankang 建康, during the twelfth and fourteenth year of the Yixi 義熙 period, with the support of the benefactors from Liu Yu’s clique Meng Yi 孟顗 (?–450) and Chu Shudu 褚叔度 (378–424). Lastly, he went to Xing Monastery 辛寺 in Jingzhou for his last days, this was also a consequence of Liu Yu’s power. During his lifetime rich in travel, with the spread of Buddhism to the east, Faxian was connected to several important places of the Buddhist sangha, which is also closely related to the choice and acceptance of the Buddhist doctrine in China, and which constructed a complicated circle of Buddhist believers.