[Footnote 13: See Sylvain Lévi, _Mahâyâna-sûtrâlankâra_: introduction and passim. For much additional information about the Bhûmis see De la Vallée Poussin's article "Bodhisattva" in _E.R.E._] [Footnote 14: Eminent doctors such as Nâgârjuna and Asanga are often described as Bodhisattvas just as eminent Hindu teachers, _e.g._ Caitanya, are described as Avatâras.] [Footnote 15: The idea that Arhats may postpone their entry into Nirvana for the good of the world is not unknown to the Pali Canon. According to the Maha Parin-Sutta the Buddha himself might have done so. Legends which cannot be called definitely Mahayanist relate how Piṇḍola and others are to tarry until Maitreya come and how Kâśyapa in a less active role awaits him in a cave or tomb, ready to revive at his advent. See _J.A._ 1916, II. pp. 196, 270.] [Footnote 16: _E.g._ Lotus, chap. I.] [Footnote 17: De la Vallée Poussin's article "Avalokita" in _E.R.E._ may be consulted.] [Footnote 18: Lotus, _S.B.E._ XXI. p. 407.] [Footnote 19: sPyan-ras-gzigs rendered in Mongol by Nidübär-üdzäkci. The other common Mongol name Ariobalo appears to be a corruption of Âryâvalokita.] [Footnote 20: Meaning apparently the seeing and self-existent one. Cf. Ta-tzǔ-tsai as a name of Śiva.] [Footnote 21: A maidservant in the drama Mâlatîmâdhava is called Avalokita. It is not clear whether it is a feminine form of the divine name or an adjective meaning looked-at, or admirable.] [Footnote 22: _S.B.E._ XXI. pp. 4 and 406 ff. It was translated in Chinese between A.D. 265 and 316 and chap. XXIV was separately translated between A.D. 384 and 417. See Nanjio, Catalogue Nos. 136, 137, 138.] [Footnote 23: Hsüan Chuang (Watters, II. 215, 224) relates how an Indian sage recited the Sui-hsin dhârani before Kuan-tzǔ-tsai's image for three years.] [Footnote 24: As will be noticed from time to time in these pages, the sudden appearance of new deities in Indian literature often seems strange. The fact is that until deities are generally recognized, standard works pay no attention to them.] [Footnote 25: Watters, vol. II. pp. 228 ff. It is said that Potalaka is also mentioned in the Hwa-yen-ching or Avatamsaka sûtra. Tibetan tradition connects it with the Śâkya family. See Csoma de Körös, Tibetan studies reprinted 1912, pp. 32-34.] [Footnote 26: Just as the Lankâvatâra sûtra purports to have been delivered at _Lankapura-samudra-malaya-śikhara_ rendered in the Chinese translation as "in the city of Lanka on the summit of the Malaya mountain on the border of the sea."] [Footnote 27: See Foucher, _Iconographie bouddhique_, 1900, pp. 100, 102.] [Footnote 28: Varamudra.] [Footnote 29: These as well as the red colour are attributes of the Hindu deity Brahmâ.]