p. 114: For the history of the Hsiung-nu I am relying mainly upon my own
studies.

p. 117: This analysis of tribal structure is based mainly upon my own
research; it differs in detail from the studies by E. Bacon, _Obok, a
Study of Social Structure in Eurasia_, New York 1958, B. Vladimirtsov,
O. Lattimore's _Inner Asian Frontiers of China_, New York 1951 (2nd
edit.) and the studies by L. M. J. Schram, _The Monguors of the
Kansu-Tibetan Frontier_, Philadelphia 1954 and 1957.

p. 118: The use of the word "Huns" does not imply that we identify the
early or the late Hsiung-nu with the European Huns. This question is
still very much under discussion (O. Maenchen, W. Haussig, W. Henning,
and others).

p. 119: For the history of the early Hsien-pi states see the monograph
by G. Schreiber, "The History of the Former Yen Dynasty", in _Monomenta
Serica_, vol. 14 and 15 (1949-56). For all translations from Chinese
Dynastic Histories of the period between 220 and 960 the _Catalogue of
Translations from the Chinese Dynastic Histories for the Period
220-960_, by Hans H. Frankel, Berkeley 1957, is a reliable guide.

p. 125: For the description of conditions in Turkestan, especially in
Tunhuang, I rely upon my own studies, but studies by A. von Gabein, L.
Ligeti, J. R. Ware, O. Franke and Tsukamoto Zenryu have been used, too.

p. 133: These songs have first been studied by Hu Shih, later by Chinese
folklorists.

p. 134: For problems of Chinese Buddhism see Arthur F. Wright, _Buddhism
in Chinese History_, Stanford 1959, with further bibliography. I have
used for this and later periods, in addition to my own sociological
studies, R. Michihata, J. Gernet, and Tamai Korehiro.--It is interesting
that the rise of land-owning temples in India occurred at exactly the
same time (R. S. Sharma in _Journ. Econ. and Soc. Hist. Orient_, vol. 1,
1958, p. 316). Perhaps even more interesting, but still unstudied, is
the existence of Buddhist temples in India which owned land and villages
which were donated by contributions from China.--For the use of foreign
monks in Chinese bureaucracies, I have used M. Weber's theory as an
interpretative tool.

p. 135: The important deities of Khotan Buddhism are Vaisramana and
Kubera, (research by P. Demieville, R. Stein and others).--Where, how,
and why Hinayana and Mahayana developed as separate sects, is not yet
studied. Also, a sociological analysis of the different Buddhist sects
in China has not ev