[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.