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Updated: May 13, 2025
Hence it is probable that the University was not then in existence or at least not celebrated. Hsüan Chuang describes it as containing six monasteries built by various kings and surrounded by an enclosing wall in which there was only one gate. I-Ching writing later says that the establishment owned 200 villages and contained eight halls with more than 3000 monks.
In the neighbourhood of the monastery were a hundred sacred spots, several marked by temples and topes. It was a resort for Buddhists from all countries and an educational as well as a religious centre. I-Ching says that students spent two or three years there in learning and disputing after which they went to the king's court in search of a government appointment.
I-Ching himself seems to regard the two Vehicles as alternative forms of religion, both excellent in their way, much as a Catholic theologian might impartially explain the respective advantages of the active and contemplative lives. "With resolutions rightly formed" he says "we should look forward to meeting the coming Buddha Maitreya.
It may have been known as a form of popular superstition and even have been practised by individual Bhikshus, but the silence of I-Ching makes it improbable that it was then countenanced in the schools of Magadha. He complains of those who neglect the Vinaya and "devote their whole attention to the doctrine of nothingness," but he says not a word about tantric abuses.
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.
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.
I-Ching makes no mention of persecution but he deplores the decay of the faith. "The teaching of the Buddha is becoming less prevalent in the world from day to day" he says. "When I compare what I have witnessed in my younger days and what I see to-day in my old age, the state is altogether different and we are bearing witness to this and it is hoped we shall be more attentive in future."
I-Ching speaks of meditating on the advent of Maitreya in language like that which Christian piety uses of the second coming of Christ and concludes a poem which is incorporated in his work with the aspiration "Deep as the depth of a lake be my pure and calm meditation.
Similarly in Europe a Presbyterian may be a Calvinist, but Presbyterianism has reference to Church government and Calvinism to doctrine. There were in India at this time two vehicles, Maha-and Hinayana, four speculative schools, Vaibhâshikas, etc., four disciplinary schools, Mûla-sarvâstivâdins, etc. These three classes are obviously not mutually exclusive. I-Ching, Takakusu's transl. pp. 196-7.
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