[Footnote 35:  Chinese Buddhists say Tara and Kuan-Yin are the same but the difference between them is this.  Tara 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.]

[Footnote 46:  Dharmacakramudra.]

[Footnote 47:  For the Nepalese legends see S. Levi, Le Nepal, 1905-9.]

[Footnote 48:  For an account of this sacred mountain see Edkins, Religion in China, chaps.  XVII to XIX.]