[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, for with rare exceptions (for instance the Lamaism of the Yuean dynasty) the Chinese seem to have rejected Saktist works or even to have expurgated them, e.g. the Tathagata-guhyaka.]

[Footnote 315:  His account of Udyana and Kashmir will be found in Watters, chapters VII and VIII.]

[Footnote 316:  Traces of Buddhism still exist, for according to Buehler the Nilamata Purana orders the image of Buddha to be worshipped on Vaisakha 15 to the accompaniment of recitations by Buddhist ascetics.]

[Footnote 317:  For notices of Kashmirian religion see Stein’s translation of the Rajatarangini and Buehler, Tour in Search of Sanskrit manuscripts.  J. Bomb.  A.S. 1877.]

[Footnote 318:  VI. 11-13, VII. 278-280, 295, 523.]

[Footnote 319:  I. 122, 335, 348:  III. 99, V. 55.]

[Footnote 320:  Also called Kumara.]

[Footnote 321:  Similarly statues of Mahadevi are found in Jain temples now, i.e. in Gujarat.]

[Footnote 322:  This very unbuddhist practice seems to have penetrated even to Japan.  Burnt offerings form part of the ritual in the temple of Narita.]

[Footnote 323:  See for instance the account of how Kamalarakshita summoned Yamari.]

[Footnote 324:  So too the Samhitas of the Vaishnavas and the Agamas of the Saivas are said to consist of four quarters teaching Jnana, Yoga, Kriya and Carya respectively.  See Schrader, Introd. to Pancaratra, p. 22.  Sometimes five classes of Tantras are enumerated which are perhaps all subdivisions of the Anuttara-yoga, namely Guhyasamaja, Mayajala, Buddhasammayoga, Candraguhyatilaka, Manjusrikrodha.  See Taranatha (Schiefner), p. 221.]