ra is an Indian and Lamaist
goddess _associated_ with Avalokita and in origin analogous to the
Saktis of Tantrism. Kuan-yin is a female form of Avalokita who can
assume all shapes. The original Kuan-yin was a male deity: male
Kuan-yins are not unknown in China and are said to be the rule in
Korea. But Tara and Kuan-yin may justly be described as the same in so
far as they are attempts to embody the idea of divine pity in a
Madonna.]

[Footnote 36: But many scholars think that the formula Om manipadme
hum, which is supposed to be addressed to Avalokita, is really an
invocation to a form of Sakti called Manipadma. A Nepalese
inscription says that "The Saktas call him Sakti" (_E.R.E._ vol. II.
p. 260 and _J.A._ IX. 192), but this may be merely a way of saying
that he is identical with the great gods of all sects.]

[Footnote 37: Harlez, _Livre des esprits et des immortels_, p. 195,
and Dore, _Recherches sur les superstitions en Chine_, pp. 94-138.]

[Footnote 38: See Fenollosa, _Epochs of Chinese and Japanese Art_ I.
pp. 105 and 124; Johnston, _Buddhist China_, 275 ff. Several Chinese
deities appear to be of uncertain or varying sex. Thus Chun-ti is
sometimes described as a deified Chinese General and sometimes
identified with the Indian goddess Marici. Yue-ti, generally masculine,
is sometimes feminine. See Dore, _l.c._ 212. Still more strangely the
Patriarch Asvaghosha (Ma Ming) is represented by a female figure. On
the other hand the monk Ta Sheng (c. 705 A.D.) is said to have been an
incarnation of the female Kuan Yin. Manjusri is said to be worshipped
in Nepal sometimes as a male, sometimes as a female. See Bendall and
Haraprasad, _Nepalese MSS_. p. lxvii.]

[Footnote 39: de Blonay, _l.c._ pp. 48-57.]

[Footnote 40: Chinese, Man-chu-shih-li, or Wen-shu; Japanese, Monju;
Tibetan, hJam-pahi-dbyans (pronounced Jam-yang). Manju is good
Sanskrit, but it must be confessed that the name has a Central-Asian
ring.]

[Footnote 41: Translated into Chinese 270 A.D.]

[Footnote 42: Chaps. XI. and XIII.]

[Footnote 43: A special work Manjusrivikridita (Nanjio, 184, 185)
translated into Chinese 313 A.D. is quoted as describing Manjusri's
transformations and exploits.]

[Footnote 44: Hsuean Chuang also relates how he assisted a philosopher
called Ch'en-na (=Dinnaga) and bade him study Mahayanist books.]

[Footnote 45: It is reproduced in Gruenwedel's _Buddhist Art in India_.
Translated by Gibson, 1901, p. 200.]

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