FOOTNOTES:
[264] Written before the war.
[265] Even at Kanauj, the scene of Harsha's pious festivities, there were 100 Buddhist monasteries but 200 Deva temples.
[266] Rice, Mysore and Coorg from the Inscriptions, p. 203.
[267] See the note by Bühler in Journ. Pali Text Soc. 1896, p. 108.
[268] Râjataranginî, III. 12.
[269] See for the supposed persecution of Buddhism in India, J.P.T.S. 1896, pp. 87-92 and 107-111 and J.R.A.S. 1898, pp. 208-9.
[270] As contained in the Śaṅkara-dig-vijaya ascribed to Mâdhava and the Śaṅkara-vijaya ascribed to Ânandagiri.
[271] Târanâtha in his twenty-eighth and following chapters gives an account, unfortunately very confused, of the condition of Buddhism under the Pâla dynasty. See also B.K. Sarkar, Folklore Element in Hindu Culture, chap. XII, in which there are many interesting statements but not sufficient references.
[272] See Vidyabhusana's Mediæval School of Indian Logic, p. 150, for an account of this monastery which was perhaps at the modern Pârthaghâta. I have found no account of what happened to Nalanda in this period but it seems to have disappeared as a seat of learning.
[273] See Târanâtha, chap. XXVIII.
[274] Chap. XXXVI. It is interesting to notice that even at this late period he speaks of Hinayanists in Bengal.
[275] Often called Muhammad Bakhtyar but Bakhtyar seems to have been really his father's name.
[276] Raverty, Tabat-i-Nasiri, p. 552. "It was discovered that the whole of that fortress and city was a college and in the Hindi tongue they call a college Bihar."
[277] Many of them have been collected by Pandit Haraprasad Sastri in Jour. As. Soc. Bengal, 1895, pp. 55 ff. and in his Discovery of living Buddhism in Bengal, Calcutta, 1897.
[278] Chap. XL ad fin. Is the Râmacandra whom he mentions the last Yadava King (about 1314)? Târanâtha speaks of his son.
[279] Caitanya-caritamrita, chap. VII, transl. by Jadunath Sarkar, p. 85. This biography was written in 1582 by Kṛishṇadas. Caitanya died in 1533.
[280] Census of India, 1901: vol. VI. Bengal, pp. 427-430.
[281] The Archæological Survey of Mayurabhanj (no date? 1911), vol. I. pp. cv-cclxiii. The part containing an account of Buddhism in Orissa is also printed separately with the title Modern Buddhism, 1911.
[282] For Râmâi Pandit see Dinesh Chandra Sen, Hist. Bengali Language and Lit. pp. 30-37, and also B.K. Sarkar, Folklore Element in Hindu Culture, p. 192, and elsewhere. He appears to have been born at the end of the tenth century and though the Śûnya Purâṇa has been re-edited and interpolated parts of it are said to be in very old Bengali.
[283] Nagendranâth Vasu quotes a couplet from the Mahâbhârata of the poet Saraladasa: "I pay my humble respects to the incarnation of Buddha who in the form of Buddha dwells in the Nîlâcala, i.e. Puri." The Imperial Gazetteer of India (s.v. Puri Town) states that in modern representations of Vishṇu's ten avatâras, the ninth, or Buddhâvatâra, is sometimes represented by Jagannâtha.
[284] I give the dates or the authority of Narandra Nâth while thinking that they may be somewhat too early. The two authors named wrote the Śûnya Samhitâ and Nirguṇa Mâhâtmya respectively.
[285] l.c. clxxvi ff., ccxix-ccxxiii, ccxxxi.
[286] Author of a poem called Dharmagîtâ.
[287] l.c. cxvi ff. and ccxxxii.
[288] l.c. ccxxxiv ff.
[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.
[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 Archæological Research in Nepal, 1886; Rajendralal Mitra, Sanskrit Buddhist literature of Nepal; and especially S. Lévi, Le Nepal, 3 vols. 1905-8.
[291] S. Lévi in J.A. II. 1904, p. 225. He gives the date as 627.
[292] The doctrine of the Âdi-Buddha is fully stated in the metrical version of the Kâraṇḍa-vyûha which appears to be a later paraphrase of the prose edition. See Winternitz, Gesch. Ind. Lit. II. i. 238.
[293] Compare the fusion of Śivaism and Buddhism in Java.
[294] Or Vajrâcârya-arhat-bhikshu-buddha, which in itself shows what a medley Nepalese Buddhism has become.
[295] See above chap. XX. for some account of these works.
[296] Dedicated to the sacred river Vâgvatî or Bagmati.
[297] Hardly any Buddhist Tantras have been edited in Europe. See Bendall, Subhâshita-sangraha for a collection of extracts (also published in Muséon, 1905), and De la Vallée Poussin, Bouddhisme, Études el Matériaux. 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.
[298] See Foucher, Iconographie bouddhique, pp. 8 ff. De la Vallée Poussin, Bouddhisme, Études et Matériaux, pp. 213 ff. For Japanese tantric ceremonies see the Si-Do-In-Dzon in the Annales du Musée Guimet, vol. VIII.
[299] In ancient Egypt also the Kher ḥeb or magician-priest claimed the power of becoming various gods. See Budge, Osiris, II. 170 and Wiedemann, Magic im alten Aegypten, 13 ff.
[300] The Brahmâ-vihâras. E.g. Dig. Nik. XIII.
[301] Mahâsukhakâya or vajrakâya.
[302] De la Vallée Poussin, Bouddhisme, Études et Matériaux, p. 153.
[303] See Subhâshita-saṅgraha edited by Bendall. Part II. pp. 29 ff. especially p. 41. Parasvaharaṇam kâryam paradârânishevaṇam Vaktavyam cânṛitam nityam sarvabuddhâṃśca ghâtayet. See also Tathâgata-guhyaka in Rajendralal Mitra's Sanskrit Literature in Nepal, pp. 261-264.
[304] For instance De la Vallée Poussin in his Bouddhisme, Études et Matériaux, 1896. In his later work, Bouddhisme, Opinions sur l'histoire de la dogmatique, he modifies his earlier views.
[305] See Dig. Nik. XX. and XXXII.
[306] KathâV. XXIII. 1 and 2.
[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.
[308] He speaks of Kwan-shih-yin but this is probably the male Avalokita.
[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.
[310] Transl. Takakusu, p. 51.
[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.
[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.
[313] See the latter part of Appendix II in Nanjio's Catalogue.
[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.
[315] His account of Udyâna and Kashmir will be found in Watters, chapters VII and VIII.
[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.
[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.
[318] VI. 11-13, VII. 278-280, 295, 523.
[319] I. 122, 335, 348: III. 99, V. 55.
[320] Also called Kumâra.
[321] Similarly statues of Mahâdevî are found in Jain temples now, i.e. in Gujarat.
[322] This very unbuddhist practice seems to have penetrated even to Japan. Burnt offerings form part of the ritual in the temple of Narita.
[323] See for instance the account of how Kamalarakshita summoned Yamâri.
[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.
[325] Chap. XLIII. But this seems hardly consistent with his other statements.
[326] The Lamas in Tibet have a similar theory of progressive tantric revelation. See Waddell, Buddhism of Tibet, pp. 56, 57.
[327] In the reign of Mahîpâla, 978-1030 A.D.
[328] Târanâtha, p. 275. For the whole subject see Grünwedel, Mythologie des Buddhismus, pp. 41-2 and my chapters on Tibet below.
[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.
[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.
[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.
[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.
[333] But see the instances quoted above from Kashmir and Nepal.