[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.