[Footnote 16:  E.g. Lotus, chap.  I.]

[Footnote 17:  De la Vallee Poussin’s article “Avalokita” in E.R.E. may be consulted.]

[Footnote 18:  Lotus, S.B.E. XXI. p. 407.]

[Footnote 19:  sPyan-ras-gzigs rendered in Mongol by Niduebaer-uedzaekci.  The other common Mongol name Ariobalo appears to be a corruption of Aryavalokita.]

[Footnote 20:  Meaning apparently the seeing and self-existent one.  Cf.  Ta-tzu-tsai as a name of Siva.]

[Footnote 21:  A maidservant in the drama Malatimadhava is called Avalokita.  It is not clear whether it is a feminine form of the divine name or an adjective meaning looked-at, or admirable.]

[Footnote 22:  S.B.E. XXI. pp. 4 and 406 ff.  It was translated in Chinese between A.D. 265 and 316 and chap.  XXIV was separately translated between A.D. 384 and 417.  See Nanjio, Catalogue Nos. 136, 137, 138.]

[Footnote 23:  Hsuean Chuang (Watters, II. 215, 224) relates how an Indian sage recited the Sui-hsin dharani before Kuan-tzu-tsai’s image for three years.]

[Footnote 24:  As will be noticed from time to time in these pages, the sudden appearance of new deities in Indian literature often seems strange.  The fact is that until deities are generally recognized, standard works pay no attention to them.]

[Footnote 25:  Watters, vol.  II. pp. 228 ff.  It is said that Potalaka is also mentioned in the Hwa-yen-ching or Avatamsaka sutra.  Tibetan tradition connects it with the Sakya family.  See Csoma de Koeroes, Tibetan studies reprinted 1912, pp. 32-34.]

[Footnote 26:  Just as the Lankavatara sutra purports to have been delivered at Lankapura-samudra-malaya-sikhara rendered in the Chinese translation as “in the city of Lanka on the summit of the Malaya mountain on the border of the sea.”]

[Footnote 27:  See Foucher, Iconographie bouddhique, 1900, pp. 100, 102.]

[Footnote 28:  Varamudra.]

[Footnote 29:  These as well as the red colour are attributes of the Hindu deity Brahma.]

[Footnote 30:  A temple on the north side of the lake in the Imperial City at Peking contains a gigantic image of him which has literally a thousand heads and a thousand hands.  This monstrous figure is a warning against an attempt to represent metaphors literally.]

[Footnote 31:  Waddell on the Cult of Avalokita, J.R.A.S. 1894, pp. 51 ff. thinks they are not earlier than the fifth century.]

[Footnote 32:  See especially Foucher, Iconographie Bouddhique, Paris, 1900.]

[Footnote 33:  See especially de Blonay, Etudes pour servir a l’histoire de la deesse bouddhique Tara, Paris, 1895.  Tara continued to be worshipped as a Hindu goddess after Buddhism had disappeared and several works were written in her honour.  See Raj.  Mitra, Search for Sk.  MSS.  IV. 168, 171, X. 67.]

[Footnote 34:  About the time of Hsuean Chuang’s travels Sarvajnamitra wrote a hymn to Tara which has been preserved and published by de Blonay, 1894.]