p. [145]: The political use of Buddhism has been asserted for Japan as well as for Korea and Tibet (H. Hoffmann, Quellen zur Geschichte der tibetischen Bon-Religion, Mainz 1950, p. 220 f.). A case could be made for Burma. In China, Buddhism was later again used as a tool by rulers (see below).
p. [146]: The first text in which such problems of state versus church are mentioned is Mou Tzŭ (P. Pelliot transl.). More recently, some of the problems have been studied by R. Michihata and E. Zürcher. Michihata also studied the temple slaves. Temple families were slightly different. They have been studied mainly by R. Michihata, J. Gernet and Wang Yi-t'ung. The information on T'an-yao is mainly in Wei-shu 114 (transl. J. Ware).—The best work on Yün-kang is now Seiichi Mizuno and Toshio Nagahiro, Yün-kang. The Buddhist Cave-Temples of the Fifth Century A.D. in North China, Kyoto 1951-6, thus far 16 volumes. For Chinese Buddhist art, the work by Tokiwa Daijô and Sekino Tadashi, Chinese Buddhist Monuments, Tokyo 1926-38, 5 volumes, is most profusely illustrated.—As a general reader for the whole of Chinese art, Alexander Soper and L. Sickman's The Art and Architecture of China, Baltimore 1956 may be consulted.
p. [147]: Zenryû Tsukamoto has analysed one such popular, revolutionary Buddhist text from the fifth century A.D. I rely here for the whole chapter mainly upon my own research.
p. [150]: On the Ephtalites (or Hephtalites) see R. Ghirshman and Enoki.—The carpet ceremony has been studied by P. Boodberg, and in a comparative way by L. Olschki, The Myth of Felt, Berkeley 1949.
p. [151]: For Yang Chien and his time see now A. F. Wright, "The Formation of Sui Ideology" in John K. Fairbank, Chinese Thought and Institutions, Chicago 1957, pp. 71-104.
p. [153]: The processes described here, have not yet been thoroughly analysed. A preliminary review of literature is given by H. Wiens, China's March towards the Tropics, Hamden 1954. I used Ch'en Yüan, Wang Yi-t'ung and my own research.
p. [154]: It is interesting to compare such hunting parks with the "paradeisos" (Paradise) of the Near East and with the "Garden of Eden".—Most of the data on gardens and manors have been brought together and
studied by Japanese scholars, especially by Katō Shigeru, some also by Ho Tzû-ch'üan.—The disappearance of "village commons" in China should be compared with the same process in Europe; both processes, however, developed quite differently. The origin of manors and their importance for the social structure of the Far East (China as well as Japan) is the subject of many studies in Japan and in modern China. This problem is connected with the general problem of feudalism East and West. The manor (chuang: Japanese shô) in later periods has been studied by Y. Sudô. H. Maspero also devotes attention to this problem. Much more research remains to be done.
p. [158]: This popular rebellion by Sun En has been studied by W. Eichhorn.
p. [163]: On foreign music in China see L. C. Goodrich and Ch'ü T'ung-tsu, H. G. Farmer, S. Kishibe and others.—Niida Noboru pointed out that musicians belonged to one of the lower social classes, but had special privileges because of their close relations to the rulers.