should look forward to meeting the coming Buddha Maitreya. If
we wish to gain the lesser fruition (of the Hinayana) we may pursue it
through the eight grades of sanctification. But if we learn to follow
the course of the greater fruition (of the Mahayana) we must try to
accomplish our work through long ages."[256]

I-Ching observes that both Vehicles agree in prescribing the same
discipline, in prohibiting the same offences and enjoining the
practice of the noble truths. His views, which are substantially
those of Hsuean Chuang,[257] must be those current in the seventh
century when the Hinayana was allowing the Mahayana to overgrow it
without resistance, but the relations of the two creeds are sometimes
stated differently. For instance the Angulimaliya sutra,[258] known
only in a Tibetan translation, states that whereas for the Hinayana
such formulae as the four truths and the eightfold path are of cardinal
importance, the Mahayana does not recognize them, and it is
undoubtedly true that the Vaipulya sutras frequently ignore the
familiar doctrines of early Buddhism and hint that they belong to a
rudimentary stage of instruction.

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." Though he speaks
regretfully of lax or incorrect discipline, he does not complain of
the corruption of the faith by Tantrism and magical practices. He does
however deprecate in an exceedingly curious passage the prevalence of
religious suicide.[259]

Except for progressive decay, the condition of Indian Buddhism as
described by the two pilgrims is much the same. Meals were supplied to
monks in the monasteries and it was no longer usual to beg for food in
the streets, since the practice is mentioned by I-Ching as
exceptional. On Upavasatha days it was the custom for the pious laity
to entertain the monks and the meal was sometimes preceded by a
religious service performed before an image and accompanied by music.
I-Ching describes the musical services with devout enthusiasm. "The
priests perform the ordinary service late in the afternoon or in the
evening twilight. They come out of the monastery and walk th