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Mencius said on one occasion to Hsuan, King of Chi, "Suppose one of thy ministers were to entrust his family during his absence to a subordinate, and that the latter neglected his duty so that the wife and children were exposed to great suffering and danger. What should that minister do?" "Dismiss him at once," was the royal reply.
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.
Liu Hung himself helped her to do so by sending a large gift of money to the priests, and allowed her to go with her servants to perform her devotions at Chin-shan Ssu. On this second visit, during which she could speak more freely with her son, she wished to see for herself the wound she had made on his foot. This removed the last shadow of doubt. Hsüan Chuang finds his Grandmother
Without resorting to massacre, an anti-Buddhist king had in his power many effective methods of hostility. He might confiscate or transfer monastic property, or forbid his subjects to support monks. Considering the state of Buddhism as represented by Hsüan Chuang and I-Ching it is probable that such measures would suffice to ensure the triumph of the Brahmans in most parts of India.
As to other petty taxes and contributions the Viceroys and Governors of the provinces are hereby commanded to make investigations and report on the same for their abolition. The criminal code of the Republic is unsuited to this country. It is hereby abolished. For the time being the provisional criminal code as adopted in the first year of Hsuan Tung shall be observed.
At this juncture there appeared in the sky the Princess Lung Chi, daughter of Wang-mu Niang-niang; forthwith she spread over the city her shroud of mist and dew, and the fire was extinguished by a heavy downpour of rain. All the mysterious mechanisms of Lo Hsüan lost their efficacy, and the magician took to his heels down the side of the mountain.
Watters, Yüan Chwang, I. pp. 204 ff. J.R.A.S. 1909, p. 1056, 1912, p. 114. I. p. 203. The period 1-100 is "the one hundred years," 101-200 "the two hundred years" and so on. See B.E.F.E.O. 1911, 356. But it must be remembered that the date of the Buddha's death is not yet certain. It is worth noting that Hsüan Chuang says Asoka lived one hundred years after the Buddha's death.
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 emperor Hsüan Tsung gave active encouragement to all things artistic. Poets and painters contributed to the elegance of his magnificent court ceremonial. As time went on he showed less and less interest in public affairs, and grew increasingly inclined to Taoism and mysticism in general an outcome of the fact that the conduct of matters of state was gradually taken out of his hands.
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