[Footnote 287: _l.c._ cxvi ff. and ccx.x.xii.]
[Footnote 288: _l.c._ ccx.x.xiv ff.]
[Footnote 289: See Haraprasad Sastri, _l.c._ He gives a curious account of one of his temples in Calcutta. See also B.K. Sarkar, _Folklore Element in Hindu Culture_ for the decadence of Buddhism in Bengal and its survival in degenerate forms.]
[Footnote 290: See B.H. Hodgson, _Essays on the languages, literature and religion of Nepal and Tibet_, 1874. For the religion of Nepal see also Wright, _History of Nepal_, 1877; C. Bendall, _Journal of Literary and Archaeological Research in Nepal_, 1886; Rajendralal Mitra, _Sanskrit Buddhist literature of Nepal_; and especially S.
Levi, _Le Nepal_, 3 vols. 1905-8.]
[Footnote 291: S. Levi in _J.A._ II. 1904, p. 225. He gives the date as 627.]
[Footnote 292: The doctrine of the adi-Buddha is fully stated in the metrical version of the Karan?d?a-vyuha which appears to be a later paraphrase of the prose edition. See Winternitz, _Gesch. Ind. Lit_.
II. i. 238.]
[Footnote 293: Compare the fusion of Sivaism and Buddhism in Java.]
[Footnote 294: Or Vajracarya-arhat-bhikshu-buddha, which in itself shows what a medley Nepalese Buddhism has become.]
[Footnote 295: See above chap. XX. for some account of these works.]
[Footnote 296: Dedicated to the sacred river Vagvati or Bagmati.]
[Footnote 297: Hardly any Buddhist Tantras have been edited in Europe.
See Bendall, _Subhas.h.i.ta-sangraha_ for a collection of extracts (also published in _Museon_, 1905), and De la Vallee Poussin, _Bouddhisme, etudes el Materiaux. Id._ Pancakrama, 1896.
While this book was going through the press I received the Tibetan Tantra called Shrichakrasambhara (Avalon"s Tantric Texts, vol. VII) with introduction by A. Avalon, but have not been able to make use of it.]
[Footnote 298: See Foucher, _Iconographie bouddhique_, pp. 8 ff. De la Vallee Poussin, _Bouddhisme, etudes et Materiaux_, pp. 213 ff. For j.a.panese tantric ceremonies see the Si-Do-In-Dzon in the _Annales du Musee Guimet_, vol. VIII.]
[Footnote 299: In ancient Egypt also the Kher h?eb or magician-priest claimed the power of becoming various G.o.ds. See Budge, _Osiris_, II.
170 and Wiedemann, _Magic im alten Aegypten_, 13 ff.]
[Footnote 300: The Brahma-viharas. _E.g._ Dig. Nik. XIII.]
[Footnote 301: Mahasukhakaya or vajrakaya.]
[Footnote 302: De la Vallee Poussin, _Bouddhisme, etudes et Materiaux_, p. 153.]
[Footnote 303: See _Subhas.h.i.ta-san?graha_ edited by Bendall. Part II. pp.
29 ff. especially p. 41. Parasvaharan?am karyam paradaranishevan?am Vaktavyam canr?itam nityam sarvabuddham?sca ghatayet. See also Tathagata-guhyaka in Rajendralal Mitra"s _Sanskrit Literature in Nepal_, pp. 261-264.]
[Footnote 304: For instance De la Vallee Poussin in his _Bouddhisme, etudes et Materiaux_, 1896. In his later work, _Bouddhisme, Opinions sur l"histoire de la dogmatique_, he modifies his earlier views.]
[Footnote 305: See Dig. Nik. XX. and x.x.xII.]
[Footnote 306: Kathav. XXIII. 1 and 2.]
[Footnote 307: These appendices are later additions to the original text but they were translated into Chinese in the third century. Among the oldest Sanskrit MSS. from j.a.pan is the Ushn?isha-vijaya-dharan?i and there is a G.o.ddess with a similar name. But the Dharan?i is not Saktist. See text in Anec. Oxon. Aryan series.]
[Footnote 308: He speaks of Kwan-shih-yin but this is probably the male Avalokita.]
[Footnote 309: Mahayana-sutralankara, IX. 46. Of course there may be many other allusions in yet unedited works of Asanga but it is noticeable that this allusion to _maithuna_ is only made in pa.s.sing and is not connected with the essence of his teaching.]
[Footnote 310: Transl. Takakusu, p. 51.]
[Footnote 311: Taranatha, chap. XXII seems also to a.s.sign a late origin to the Tantras though his remarks are neither clear nor consistent with what he says in other pa.s.sages. He is doubtless right in suggesting that tantric rites were practised surrept.i.tiously before they were recognized openly.]
[Footnote 312: It is about this time too that we hear of Tantrism in Hinduism. In the drama Malati and Madhava (_c_. 730 A.D.) the heroine is kidnapped and is about to be sacrificed to the G.o.ddess Canda when she is rescued.]
[Footnote 313: See the latter part of Appendix II in Nanjio"s Catalogue.]
[Footnote 314: _E.g._ Lalitavajra, Lilavajra, Buddhasanti, Ratnavajra.
Taranatha also (tr. Schiefner, p. 264) speaks of Tantras "Welche aus Udyana gebracht und nie in Indien gewesen sind." It is also noticeable, as Grunwedel has pointed out, that many of the siddhas or sorcerers bear names which have no meaning in Aryan languages: Bir-va-pa, Na-ro-pa, Lui-pa, etc. A curious late tradition represents Saktism as coming from China. See a quotation from the Mahacinatantra in the _Archaeological Survey of Mayurabhanj_, p. xiv. Either China is here used loosely for some country north of the Himalayas or the story is pure fancy, for with rare exceptions (for instance the Lamaism of the Yuan dynasty) the Chinese seem to have rejected Saktist works or even to have expurgated them, _e.g._ the Tathagata-guhyaka.]
[Footnote 315: His account of Udyana and Kashmir will be found in Watters, chapters VII and VIII.]
[Footnote 316: Traces of Buddhism still exist, for according to Buhler the Nilamata Puran?a orders the image of Buddha to be worshipped on Vaisakha 15 to the accompaniment of recitations by Buddhist ascetics.]
[Footnote 317: For notices of Kashmirian religion see Stein"s translation of the Rajatarangini and Buhler, _Tour in Search of Sanskrit ma.n.u.scripts. J. Bomb. A.S._ 1877.]
[Footnote 318: VI. 11-13, VII. 278-280, 295, 523.]
[Footnote 319: I. 122, 335, 348: III. 99, V. 55.]
[Footnote 320: Also called k.u.mara.]
[Footnote 321: Similarly statues of Mahadevi are found in Jain temples now, _i.e._ in Gujarat.]
[Footnote 322: This very unbuddhist practice seems to have penetrated even to j.a.pan. Burnt offerings form part of the ritual in the temple of Narita.]
[Footnote 323: See for instance the account of how Kamalaraks.h.i.ta summoned Yamari.]
[Footnote 324: So too the Sam?hitas of the Vaishn?avas and the agamas of the Saivas are said to consist of four quarters teaching Jnana, Yoga, Kriya and Carya respectively. See Schrader, _Introd. to Pancaratra_, p. 22. Sometimes five cla.s.ses of Tantras are enumerated which are perhaps all subdivisions of the Anuttara-yoga, namely Guhyasamaja, Mayajala, Buddhasammayoga, Candraguhyatilaka, Manjusrikrodha. See Taranatha (Schiefner), p. 221.]
[Footnote 325: Chap. XLIII. But this seems hardly consistent with his other statements.]
[Footnote 326: The Lamas in Tibet have a similar theory of progressive tantric revelation. See Waddell, _Buddhism of Tibet_, pp. 56, 57.]
[Footnote 327: In the reign of Mahipala, 978-1030 A.D.]
[Footnote 328: Taranatha, p. 275. For the whole subject see Grunwedel, _Mythologie des Buddhismus_, pp. 41-2 and my chapters on Tibet below.]
[Footnote 329: Schiefner (transl. Taranatha, p. 221) describes these Sravakas or Hinayanists as "Saindhavas welche cravakas aus Simhala u.s.w. waren." They are apparently the same as the Saindhava-cravakas often mentioned by Taranatha. Are they Hinayanists from Sindh where the Sammitiya school was prevalent? See also Pag Sam Jon Zang, pp.
cxix, 114 and 134 where Sarat Chandra Das explains Sendha-pa as a brahmanical sect.]
[Footnote 330: The curious story (Taranatha, p. 206) in which a Buddhist at first refuses on religious grounds to take part in the evocation of a demon seems also to hint at a disapproval of magic.]
[Footnote 331: This pa.s.sage was written about 1910. In the curious temple at Gaya called Bishnupad the chief object of veneration is a foot-like mark. Such impressions are venerated in many parts of the world as Buddha"s feet and it seems probable, considering the locality, that this footprint was attributed to Buddha before it was transferred to Vishnu.]
[Footnote 332: There are no very early references to this Avatara. It is mentioned in some of the Puranas (_e.g._ Bhagavata and Agni) and by Kshemendra.]