[Footnote 41: Translated into Chinese 270 A.D.] [Footnote 42: Chaps. XI. and XIII.] [Footnote 43: A special work Mañjuśrîvikrîḍita (Nanjio, 184, 185) translated into Chinese 313 A.D. is quoted as describing Mañjuśrî's transformations and exploits.] [Footnote 44: Hsüan Chuang also relates how he assisted a philosopher called Ch'en-na (=Diṅnâga) and bade him study Mahayanist books.] [Footnote 45: It is reproduced in Grünwedel's _Buddhist Art in India_. Translated by Gibson, 1901, p. 200.] [Footnote 46: Dharmacakramudra.] [Footnote 47: For the Nepalese legends see S. Levi, _Le Nepal_, 1905-9.] [Footnote 48: For an account of this sacred mountain see Edkins, _Religion in China_, chaps. XVII to XIX.] [Footnote 49: See I-tsing, trans. Takakusu, 1896, p. 136. For some further remarks on the possible foreign origin of Mañjuśrî see below, chapter on Central Asia. The verses attributed to King Harsha (Nanjio, 1071) praise the reliquaries of China but without details.] [Footnote 50: Some of the Tantras, _e.g._ the Mahâcînakramâcâra, though they do not connect Mañjuśrî with China, represent some of their most surprising novelties as having been brought thence by ancient sages like Vasishṭha.] [Footnote 51: _J.R.A.S._ new series, XII. 522 and _J.A.S.B_. 1882, p. 41. The name Manchu perhaps contributed to this belief.] [Footnote 52: It is described as a Svayambhû or spontaneous manifestation of the Âdi-Buddha.] [Footnote 53: Sanskrit, Maitreya; Pali, Metteyya; Chinese, Mi-li; Japanese, Miroku; Mongol, Maidari; Tibetan, Byams-pa (pronounced Jampa). For the history of the Maitreya idea see especially Péri, _B.E.F.E.O._ 1911, pp. 439-457.] [Footnote 54: But a Siamese inscription of about 1361, possibly influenced by Chinese Mahayanism, speaks of the ten Bodhisattvas headed by Metteyya. See _B.E.F.E.O._ 1917, No. 2, pp. 30, 31.] [Footnote 55: _E.g._ in the Mahâparinibbâna Sûtra.] [Footnote 56: Dig. Nik. XXVI. 25 and Buddhavamsa, XXVII. 19, and even this last verse is said to be an addition.] [Footnote 57: See _e.g._ Watters, _Yüan Chwang_, I. 239.] [Footnote 58: See Watters and Péri in _B.E.F.E.O._ 1911, 439. A temple of Maitreya has been found at Turfan in Central Asia with a Chinese inscription which speaks of him as an active and benevolent deity manifesting himself in many forms.] [Footnote 59: He has not fared well in Chinese iconography which represents him as an enormously fat smiling monk. In the Liang dynasty there was a monk called Pu-tai (Jap. Hotei) who was regarded as an incarnation of Maitreya and became a popular subject for caricature. It would appear that the Bodhisattva himself has become superseded by this cheerful but undignified incarnation.] [Footnote 60: The stupa was apparently at Benares but Hsüan Chuang's narrative is not clear and other versions make Râjagṛiha or Srâvasti the scene of the prediction.]