Such is the account which Hiouen-thsang’s biographers give of his visit to Buddha’s cave; but Max Müller remarks, to the credit of Hiouen-thsang himself, that in the Si-yu-hi, which contains his own diary, the story is told much more simply. After describing the cave, he merely adds:—“Formerly, the shadow of Buddha was seen in the cave, bright, like his natural appearance, and with all the marks of his divine beauty. One might have said, it was Buddha himself. For some centuries, however, it has not been possible to see it completely. Though one does perceive something, it is only a feeble and doubtful resemblance. If a man prays with sincere faith, and if he have received from above a secret impression, he sees the shadow clearly, but cannot enjoy the sight for any length of time.”
From Peshawer the undaunted pilgrim proceeded to Kashmir, visited the principal towns of Central India, and arrived at last in Magadha, the Holy land of the Buddhists. There, for a space of five years, he devoted himself to the study of Sanskrit and Buddhist literature; he explored every place which was consecrated by memories of the past. Passing through Bengal, he travelled southward, with the view of visiting Ceylon, the chief seat of Buddhism. But, unable to carry out his design, he crossed the peninsula from east to west, ascended the Malabar coast, reached the Indus, and after numerous excursions to scenes of interest in North-Western India, returned to Magadha to enjoy, with his old friends, the delights of learned leisure and intellectual companionship.
Eventually, his return to China became necessary, and traversing the Punjab, Kabulistan, and Bactria, he struck the river Oxus, following its course nearly up to its springhead on the remote Pamir tableland; and after a residence of some duration in the three chief towns of Turkistan, Khasgar, Yarkand, and Khoten, he found himself again, after sixteen years of varied experience, in his native land. By this time he had attained a world-wide reputation, and he was received by the Emperor with the honours usually accorded to a military hero. His entry into the capital was marked by public rejoicings; the streets were decked with gay carpets, festoons of flowers, and waving banners. The splendour of martial pomp was not wanting; the civic magistrates lent the dignity of their presence to the scene; and all the monks of the district issued forth in solemn procession.
If this were a triumph of unusual character, not less unaccustomed were the trophies which figured in it.
First, 150 grains of Buddha’s dust;
Second, a golden statue of Buddha;
Third, another statue of sandal-wood;
Fourth, a statue of sandal-wood, representing Buddha as descending from heaven;
Fifth, a statue of silver;