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Updated: June 29, 2025
On his asking her the reason of this strange conduct, she replied: "I am doing this because my husband begged me to wait until the earth on his tomb was dry before I remarried!" Chuang Tzu offered to help her, and as soon as he waved the fan once the earth was dry. The young widow thanked him and departed. On his return home, Chuang Shêng related this incident to his wife.
The Vinaya was evidently regarded as a rule of life independent of theology, but it is remarkable that Hsüan Chuang after his return from India in 645 should have thought it worth while to translate the philosophy of the Sarvâstivâdins. Other considerations render this chronology probable. Two conspicuous features of the Mahayana are the worship of Bodhisattvas and idealist philosophy.
In the Dharmasangraha she is named as one of the four Devîs, and she is mentioned twice under the name of To-lo Pu-sa by Hsüan Chuang, who saw a statue of her in Vaisali and another at Tiladhaka in Magadha. This last stood on the right of a gigantic figure of Buddha, Avalokita being on his left.
The goddess promised that he should be delivered by the priest, her envoy, provided he would engage himself in the service of the pilgrim. On his promising to do this, and to lead a better life, she herself ordained him priest. In the end it came about that Hsüan Chuang, when passing the Sha Ho, took him into his suite as coolie to carry his baggage.
He was particularly fond of the quibbles which so delighted the sophists or unsound reasoners of ancient Greece. Chuang Tzu admits that he was a man of many ideas, and that his works would fill five carts this, it must be remembered, because they were written on slips of wood tied together by a string run through eyelets.
Our knowledge of Kanishka's Council depends chiefly on the traditions reported by Hsüan Chuang which present many difficulties. He tells us that the king, acting in consultation with Parśva, issued summonses to all the learned doctors of his realm. They came in such crowds that a severe test was imposed and only 499 Arhats were selected.
As a result, the God of Hua Shan called the Spirit of the Wind and gave him a message for Yü Huang. A Message for Yü Huang The message was as follows: "King Miao Chuang has offered sacrifice to me and begged me to grant him an heir. But since by his wars he has caused the deaths of a large number of human beings, he does not deserve to have his request granted.
Fa-Hsien does not mention the worship of any female deity, nor does the Life of Vasubandhu, but Asanga appears to allude to Śâktism in one passage. Hsüan Chuang mentions images of Târâ but without hinting at tantric ritual, nor does I-Ching allude to it, nor does the evidence of art and inscriptions attest its existence.
"Your servants," replied Lai Ta, "simply stood waiting outside the Lin Chuang gate, so that we were in total ignorance of what was going on inside, when presently the Eunuch Hsia came out and imparted to us the glad tidings; telling us that the eldest of the young ladies in our household had been raised, by His Majesty, to be an overseer in the Feng Ts'ao Palace, and that he had, in addition, conferred upon her the rank of worthy and virtuous secondary consort.
Liberty is the supreme good in the Anarchist creed, and liberty is sought by the direct road of abolishing all forcible control over the individual by the community. Anarchism, in this sense, is no new doctrine. It is set forth admirably by Chuang Tzu, a Chinese philosopher, who lived about the year 300 B. C.:
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