[16] E.g. Lotus, chap. I.
[17] De la Vallée Poussin's article "Avalokita" in E.R.E. may be consulted.
[18] Lotus, S.B.E. XXI. p. 407.
[19] sPyan-ras-gzigs rendered in Mongol by Nidübär-üdzäkci. The other common Mongol name Ariobalo appears to be a corruption of Âryâvalokita.
[20] Meaning apparently the seeing and self-existent one. Cf. Ta-tzǔ-tsai as a name of Śiva.
[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.
[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.
[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.
[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.
[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.