[Footnote 305: See Dig. Nik. XX. and XXXII.] [Footnote 306: Kathâv. 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 Japan is the Ushṇisha-vijaya-dhâraṇî and there is a goddess with a similar name. But the Dhâraṇî is not Śâktist. See text in Anec. Oxon. Aryan series.] [Footnote 308: He speaks of Kwan-shih-yin but this is probably the male Avalokita.] [Footnote 309: Mahâyâna-sûtrâlankâra, 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 passing and is not connected with the essence of his teaching.] [Footnote 310: Transl. Takakusu, p. 51.] [Footnote 311: Târanâtha, chap. XXII seems also to assign a late origin to the Tantras though his remarks are neither clear nor consistent with what he says in other passages. He is doubtless right in suggesting that tantric rites were practised surreptitiously before they were recognized openly.] [Footnote 312: It is about this time too that we hear of Tantrism in Hinduism. In the drama Mâlatî and Mâdhava (_c_. 730 A.D.) the heroine is kidnapped and is about to be sacrificed to the goddess Candâ when she is rescued.] [Footnote 313: See the latter part of Appendix II in Nanjio's Catalogue.] [Footnote 314: _E.g._ Lalitavajra, Lîlâvajra, Buddhaśânti, Ratnavajra. Târanâtha also (tr. Schiefner, p. 264) speaks of Tantras "Welche aus Udyana gebracht und nie in Indien gewesen sind." It is also noticeable, as Grünwedel 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 Śâktism as coming from China. See a quotation from the Mahâcînatantra in the _Archæological 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 Yüan dynasty) the Chinese seem to have rejected Śâktist works or even to have expurgated them, _e.g._ the Tathâgata-guhyaka.] [Footnote 315: His account of Udyâna and Kashmir will be found in Watters, chapters VII and VIII.] [Footnote 316: Traces of Buddhism still exist, for according to Bühler the Nilamata Purâṇa 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 Râjataranginî and Bühler, _Tour in Search of Sanskrit manuscripts. 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 Kumâra.] [Footnote 321: Similarly statues of Mahâdevî are found in Jain temples now, _i.e._ in Gujarat.]