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At that moment Liu Lao-chih was responsible for the defence of the capital from Huan Hsüan, but instead he passed over to him. Thus Huan Hsüan conquered the capital, deposed the emperor, and began a dynasty of his own. Then came the reaction, led by an earlier subordinate of Liu Lao-chih, Liu Yü.
He was the saviour of the T'ang dynasty from the depredations of the Turfans in the reign of the Emperor Hsüan Tsung. He lived A.D. 697-781, was a native of Hua Chou, in Shensi, and one of the most illustrious of Chinese generals. He is very often represented in pictures clothed in blue official robes, leading his small son Kuo Ai to Court. The God of Wealth
At this time of restoration a Privy Council is hereby established in order that we may be assisted in our duties and that responsibility may be made definite. Two Under-secretaries of the Council are also created. Other officials serving outside of the capital shall remain as under the system in force during the first year of Hsuan Tung.
The blank in Buddhist history which follows his career can be explained first by the progress of Hinduism at the expense of Buddhism and secondly by the invasions of the Huns. The Chinese pilgrim Sung-Yün has left us an account of India in this distressful period and for the seventh century the works of Hsüan Chuang and I-Ching give copious information.
All these reasonable plans were knocked on the head on Sunday, the 10th June, by the sudden report that the President having been peremptorily told that the dissolution of Parliament was the sole means of saving the Republic and preventing the sack of Peking, as well as an open armed attempt to restore the boy-emperor Hsuan Tung, had at last made up his mind to surrender to the inevitable.
She told Hsüan Chuang that he must first of all go to Hung Chou and find his grandmother, formerly left at the Inn of Ten Thousand Flowers, and then on to Ch'ang-an to take to her father Yin K'ai-shan a letter, putting him in possession of the chief facts concerning Liu Hung, and praying him to avenge her. She gave him a stick of incense to take to her mother-in-law.
No sooner had he spoken than he dropped dead at the Emperor's feet. Hsüan Tsung, with bare head and feet, went to Chang Kuo as he had promised, and begged forgiveness for his indiscretion. The latter then sprinkled water on Fa-shan's face and he revived. Soon after Chang fell sick and returned to die in the Hêng Chou Mountains during the period A.D. 742-746.
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.
At first this new clique had success, but later one of its generals, Liu Lao-chih, went over to the Hsieh clique, and its power declined. Wang Kung was killed, and Yin Chung-k'an fell away from Huan Hsüan and was killed by him in 399. Huan Hsüan himself, however, held his own in the regions loyal to him.
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.
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