[Footnote 322: This very unbuddhist practice seems to have penetrated even to Japan. Burnt offerings form part of the ritual in the temple of Narita.] [Footnote 323: See for instance the account of how Kamalarakshita summoned Yamâri.] [Footnote 324: So too the Saṃhitâs of the Vaishṇavas and the Âgamas of the Śaivas are said to consist of four quarters teaching Jñâna, Yoga, Kriyâ and Caryâ respectively. See Schrader, _Introd. to Pâncarâtra_, p. 22. Sometimes five classes of Tantras are enumerated which are perhaps all subdivisions of the Anuttara-yoga, namely Guhyasamâja, Mâyâjâla, Buddhasammâyoga, Candraguhyatilaka, Manjuśrîkrodha. See Târanâtha (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 Mahîpâla, 978-1030 A.D.] [Footnote 328: Târanâtha, p. 275. For the whole subject see Grünwedel, _Mythologie des Buddhismus_, pp. 41-2 and my chapters on Tibet below.] [Footnote 329: Schiefner (transl. Târanâtha, p. 221) describes these Śrâvakas or Hinayanists as "Saindhavas welche Çrâvakas aus Simhala u.s.w. waren." They are apparently the same as the Saindhava-çrâvakas often mentioned by Târanâtha. 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 (Târanâtha, 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 passage 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 Avatâra. It is mentioned in some of the Puranas (_e.g._ Bhâgavata and Agni) and by Kshemendra.] [Footnote 333: But see the instances quoted above from Kashmir and Nepal.] BOOK V HINDUISM The present book deals with Hinduism and includes the period just treated in Book IV. In many epochs the same mythological and metaphysical ideas appear in a double form, Brahmanic and Buddhist, and it is hard to say which form is the earlier.