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Updated: July 29, 2025
All who witnessed this miracle exclaimed with one voice: "This priest is the Living Buddha, who is going back to Heaven!" The note was taken to King Miao Chuang, who exclaimed: "Who am I that I should deserve that one of the rulers of Heaven should deign to descend and cure me by the sacrifice of hands and eyes?"
Liu Hung himself helped her to do so by sending a large gift of money to the priests, and allowed her to go with her servants to perform her devotions at Chin-shan Ssu. On this second visit, during which she could speak more freely with her son, she wished to see for herself the wound she had made on his foot. This removed the last shadow of doubt. Hsüan Chuang finds his Grandmother
Kuan Yin may take the form of a Buddha, a prince, a priest, a nun, a scholar, any form or shape, go to any kingdom, and preach the law throughout the earth." Miao Chuang desires an Heir
Hsüan Chuang became the Emperor's favourite priest. He was held in great respect at the capital, and had innumerable honours bestowed upon him, and in the end was chosen for the journey to the Western Paradise, where Buddha in person handed him the sacred books of Buddhism. Pai Ma, the White Horse
The Chinese pilgrims Fa Hsien and Hsüan Chuang, writing on the basis of information obtained in the fifth and seventh centuries of our era, represent it as arising in connection with the first council, which was either that of Râjagaha or some earlier meeting supposed to have been held during the Buddha's lifetime, and Hsüan Chuang intimates that it was formed of laymen as well as monks and that it accepted additional matter including dhâraṇîs or spells rejected by the monkish council.
Even at the present day authorities differ as to whether Śiva or Vishṇu commands the allegiance of the majority and naturally it is hard to describe the distribution of sects in earlier times. Bâṇa who lived at his court indicates that Śivaism was the predominant form of worship, but also mentions Buddhists and Bhâgavatas. Hsüan Chuang on the other hand holds him up as a devout Buddhist.
Its characters are said to be allegorical, though it may be doubted whether these implications may rightly be read into the Chinese text. The priestly garment of Hsüan Chuang symbolizes the good work of the rectified human nature. It is held to be a great protection to the new heart from the myriads of evil beings which surround it, seeking its destruction.
A few days later a young man named Ch'u Wang-sun arrived with the intention, as he said, of placing himself under the instruction of Chuang Shêng. When he heard that he was dead he went and performed prostrations before his tomb, and afterward took up his abode in an empty room, saying that he wished to study.
Accordingly he said to his Master, "Now that I am, like yourself, a Buddha, I want you to relieve my head of the helmet you imposed upon me during the years of my waywardness." Hsüan Chuang replied, "If you have really become a Buddha, your helmet should have disappeared of itself. Are you sure it is still upon your head?" Sun raised his hand, and lo! the helmet was gone.
Hsüan Chuang informs us that Bhaskaravarma king of Kâmarûpa attended the fêtes celebrated by Harsha in 644 A.D. and inscriptions found at Tezpur indicate that kings with Hindu names reigned in Assam about 800 A.D. This is agreeable to the supposition that an amalgamation of Śivaism and aboriginal religion may have been in formation about 700 A.D. and have influenced Buddhism.
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