p.
29 ff. especially p. 41. Parasvaharanam karyam paradaranishevanam
Vaktavyam canritam nityam sarvabuddhamsca ghatayet. See also
Tathagata-guhyaka in Rajendralal Mitra's _Sanskrit Literature in Nepal_,
pp. 261-264.]

[Footnote 304: For instance De la Vallee Poussin in his _Bouddhisme,
Etudes et Materiaux_, 1896. In his later work, _Bouddhisme, Opinions
sur l'histoire de la dogmatique_, he modifies his earlier views.]

[Footnote 305: See Dig. Nik. XX. and XXXII.]

[Footnote 306: Kathav. XXIII. 1 and 2.]

[Footnote 307: These appendices are later additions to the original
text but they were translated into Chinese in the third century. Among
the oldest Sanskrit MSS. from Japan is the Ushnisha-vijaya-dharani
and there is a goddess with a similar name. But the Dharani is not
Saktist. See text in Anec. Oxon. Aryan series.]

[Footnote 308: He speaks of Kwan-shih-yin but this is probably the
male Avalokita.]

[Footnote 309: Mahayana-sutralankara, IX. 46. Of course there may be
many other allusions in yet unedited works of Asanga but it is
noticeable that this allusion to _maithuna_ is only made in passing
and is not connected with the essence of his teaching.]

[Footnote 310: Transl. Takakusu, p. 51.]

[Footnote 311: Taranatha, chap. XXII seems also to assign a late
origin to the Tantras though his remarks are neither clear nor
consistent with what he says in other passages. He is doubtless right
in suggesting that tantric rites were practised surreptitiously before
they were recognized openly.]

[Footnote 312: It is about this time too that we hear of Tantrism in
Hinduism. In the drama Malati and Madhava (_c_. 730 A.D.) the heroine
is kidnapped and is about to be sacrificed to the goddess Canda when
she is rescued.]

[Footnote 313: See the latter part of Appendix II in Nanjio's
Catalogue.]

[Footnote 314: _E.g._ Lalitavajra, Lilavajra, Buddhasanti, Ratnavajra.
Taranatha also (tr. Schiefner, p. 264) speaks of Tantras "Welche aus
Udyana gebracht und nie in Indien gewesen sind." It is also
noticeable, as Gruenwedel 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
Saktism as coming from China. See a quotation from the Mahacinatantra
in the _Archaeological Survey of Mayurabhanj_, p. xiv. Either China is
here used loosely for some country north of the Himalayas or the story
is pure fancy,