ng. Ed. Sarat Chandra Das, p. 183.]

[Footnote 929: Or Dipankara Srijnana. See for a life of him
_Journal of Buddhist Text Society_, 1893, "Indian Pandits in Tibet,"
pp. 7 ff.]

[Footnote 930: Suvarnadvipa, where he studied, must be Thaton and
it is curious to find that it was a centre of tantric learning.]

[Footnote 931: From 1026 onwards see the chronological tables of
Sum-pa translated by Sarat Chandra Das in _J.A.S.B._ 1889, pp. 40-82.
They contain many details, especially of ecclesiastical biography. The
Tibetan system of computing time is based on cycles of sixty years
beginning it would seem not in 1026 but 1027, so that in many dates
there is an error of a year. See Pelliot, _J.A._ 1913, I. 633, and
Laufer, _T'oung Pao_, 1913, 569.]

[Footnote 932: Or Jenghiz Khan. The form in the text seems to be the
more correct.]

[Footnote 933: Tegri or Heaven. This monotheism common to the ancient
Chinese, Turks and Mongols did not of course exclude the worship of
spirits.]

[Footnote 934: Guyuk was Khagan at this time but the _Mongol History
of Sanang Setsen_ (Schmidt, p. 3) says that the Lama was summoned by
the Khagan Godan. It seems that Godan was never Khagan, but as an
influential prince he may have sent the summons.]

[Footnote 935: hPhagspa (corrupted in Mongol to Bashpa) is merely a
title equivalent to Ayra in Sanskrit. His full style was hPhagspa
bLo-gros-rgyal-mthsan.]

[Footnote 936: By abhisekha or sprinkling with water.]

[Footnote 937: Vasita is a magical formula which compels the
obedience of spirits or natural forces. Hevajra (apparently the same
as Heruka) is one of the fantastic beings conceived as manifestations
of Buddhas and Bodhisattvas made for a special purpose, closely
corresponding, as Grunwedel points out, to the manifestations of
Siva.]

[Footnote 938: Schmidt's edition, p. 115.]

[Footnote 939: It is given in Isaac Taylor's _The Alphabet_, vol. II.
p. 336. See also _J.R.A.S._ 1910, pp. 1208-1214.]

[Footnote 940: _E.g._ see the Tisastvustik, a sutra in a Turkish
dialect and Uigur characters found at Turfan and published in
_Bibliotheca Buddhica_, XII.]

[Footnote 941: See Kokka, No. 311, 1916, _Tibetan Art in China_.]

[Footnote 942: _Sanang Setsen_, p. 121. The succession of the Sakya
abbots is not clear but the primacy continued in the family. See
Koppen, II. p. 105.]

[Footnote 943: Strictly speaking a place-name.]

[Footnote 944: The Tibetan orthography is bTson (or