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Updated: May 9, 2025
Mo Tzu then told a long story of how King Hsuan, B.C. 827-781, unjustly put to death a Minister, and how the latter had said to the King, "If there is no consciousness after death, this matter will be at an end; but if there is, then within three years you will hear from me."
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.
Thus subdued, Sun would not have been able to get out of his stone prison but for the intercession of Kuan Yin P'u-sa, who obtained his release on his solemn promise that he would serve as guide, philosopher, and friend to Hsüan Chuang, the priest who was to undertake the difficult journey of 108,000 li to the Western Heaven.
But still his attributes are Indian, and there is little positive evidence of a foreign origin. I-Ching is the first to tell us that the Hindus believed he came from China. Hsüan Chuang does not mention this belief, and probably did not hear of it, for it is an interesting detail which no one writing for a Chinese audience would have omitted.
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.
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.
Sun Hou-tzu, the Monkey Fairy, represents human nature, which is prone to all evil. His unreasonable vagaries moved Hsüan Chuang to compel him to wear a Head-splitting Helmet which would contract upon his head in moments of waywardness. The agonizing pressure thus caused would bring him to his senses, irrespective of his distance from his master.
They are classed as sutras, being described as discourses delivered by the Buddha on the Vulture Peak. At least ten are known, besides excerpts which are sometimes described as substantive works. The great collection translated into Chinese by Hsüan Chuang is said to consist of 200,000 verses and to comprise sixteen different sutras.
This was the highest office for which he was eligible, on account of his inherent greed. Sha Ho-shang was elevated to the rank of Golden Body Perpetual Saint. Pai Ma, the white horse who had patiently carried Hsüan Chuang and his burden of books, was led by a god down the Spirit Mountain to the banks of the Pool of Dragon-transformation.
This was the sixth quinquennial distribution which Harsha had held and the last, for he died in 648. He at first favoured the Hinayana but subsequently went over to the Mahayana, being moved in part by the exhortations of Hsüan Chuang. Yet the substance of Hsüan Chuang's account is that though Buddhism was prospering in the Far East it was decaying in India.
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