[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.