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Updated: June 29, 2025
The silence of Hsüan Chuang and I-Ching implies that in the seventh century it was not a noticeable aspect of Indian Buddhism. Although the record of the Mahayana in literature and art is clear and even brilliant, it is not easy either to trace its rise or connect its development with other events in India.
Hsüan Chuang describing India in 629-645 A.D. is unwilling to admit the decay but his truthful narrative lets it be seen. It is only of Bengal and the present United Provinces that he can be said to give a favourable account, and the prosperity of Buddhism there was largely due to the personal influence of Harsha. In central and southern India, he tells us of little but deserted monasteries.
Though a great part of his reign was spent in war, learning and education flourished. Hsüan Chuang, who was his honoured guest, gives a good account of his administration but also makes it plain that brigandage prevailed and that travelling was dangerous.
However, the Monkey gave Pai Ma a blow with his rod, causing him to start forward at a great pace, and in a few minutes from the brow of a hill Hsüan Chuang espied in the distance a grove of cypress-trees, beneath the shade of which was a large enclosure.
This promise, on the whole, he fulfilled in the service of Hsüan Chuang during the fourteen years of the long journey. Now faithful, now restive and undisciplined, he was always the one to triumph in the end over the eighty-one fantastical tribulations which beset them as they journeyed. Sha Ho-shang One of the principal of Sun's fellow-servants of the Master was Sha Ho-shang.
But Hsüan Chuang sat as if listening to frogs after rain, unmoved except by anger that she should attempt to divert him from his heavenly purpose, and in the end the lady retired in a rage, slamming the door behind her. The covetous Pa-chieh, however, expressed himself in favour of accepting the widow's terms.
According to Jain tradition there was a severe famine in northern India about 200 years after Mahâvîra's death and the patriarch Bhadrabâhu led a band of the faithful to the south . In the seventh century A.D. we know from various records of the reign of Harsha and from the Chinese pilgrim Hsüan Chuang that it was nourishing in Vaiśâlî and Bengal and also as far south as Conjeevaram.
Paramârtha's account seems exaggerated, whereas the prohibition described by Hsüan Chuang is intelligible. It was forbidden to take the official copies of the law out of Kashmir, lest heretics should tamper with them. Târanâtha gives a singularly confused account of the meeting, which he expressly calls the third council, but makes some important statements about it.
"I alone am the cause of your destruction." She then knelt down and prayed to Heaven: "Great Sovereign of the Universe, your servant is the daughter of King Miao Chuang; you are the grandson of King Lun. Will you not rescue your younger sister? You have left your palace; I also have left mine.
Confucius and you are both dreams; and I who say you are dreams I am but a dream myself. "Once upon a time, I, Chuang Tzu, dreamt I was a butterfly, fluttering hither and thither, to all intents and purposes a butterfly. I was conscious only of following my fancies as a butterfly, and was unconscious of my individuality as a man. Suddenly, I awaked, and there I lay, myself again.
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