[Footnote 523:  See Beal, Life, p. 39, Julien, p. 50.  The books mentioned are apparently the Samyuktabhidharmahridaya (Nanjio, 1287), Abhidharma Kosha (Nanjio, 1267), Abhidharma-Vibhasha (Nanjio, 1264) and Yogacaryabhumi (Nanjio, 1170).]

[Footnote 524:  The importance of the Tarim basin is due to the excellent preservation of its records and its close connection with China.  The Oxus regions suffered more from Mohammedan iconoclasm, but they may have been at least equally important for the history of Buddhism.]

[Footnote 525:  E.g. see the Maitreya inscription of Turfan.]

[Footnote 526:  Or at least is not accessible to me here in Hongkong, 1914.]

[Footnote 527:  I do not mean to say that all Dharanis are late.]

[Footnote 528:  It is even probable that apocryphal Sutras were composed in Central Asia.  See Pelliot in Melanges d’Indianisme, Sylvain Levi, p. 329.]

[Footnote 529:  The list of manifestations in Jambudvipa enumerates 56 kingdoms.  All cannot be identified with certainty, but apparently less than half are within India proper.]

[Footnote 530:  See Bibl.  Budd. XII. pp. 44, 46, XIV. p. 45.]

[Footnote 531:  The Turkish sutras repeatedly style the Buddha God (t’angri) or God of Gods.  The expression devatideva is applied to him in Sanskrit, but the Turkish phrases are more decided and frequent.  The Sanskrit phrase may even be due to Iranian influence.]

[Footnote 532:  An Chou, the Prince to whose memory the temple was dedicated, seems to be regarded as a manifestation of Maitreya.]

[Footnote 533:  J.A. 1913, I. p. 154.  The series of three articles by Chavannes and Pelliot entitled “Un traite Manicheen retrouve en Chine” (J.A. 1911, 1913) is a most valuable contribution to our knowledge of Manichaeism in Central Asia and China.]

[Footnote 534:  E.g. see J.A. 1911, pp. 509 and 589.  See also Le Coq, Sitzb. preuss.  Akad. der Wiss. 48, 1909, 1202-1218.]

[Footnote 535:  J.A. 1913, I. pp. 116 and 132.]

[Footnote 536:  See especially Havret, “La stele chretienne de Si-ngan-fu” in Varietes Sinologues, pp. 7, 12 and 20.]

[Footnote 537:  See Havret, l. c.  III. p. 54, for some interesting remarks respecting the unwillingness of the Nestorians and also of the Jesuits to give publicity to the crucifixion.]

[Footnote 538:  See Takakusu, I-tsing, pp. 169, 223, and T’oung Pao, 1896, p. 589.]

[Footnote 539:  Turfan and Kucha are spoken of as being mainly Hinayanist.]

[Footnote 540:  See Stein, Zoroastrian deities on Indo-Scythian coins, 1887.]

[Footnote 541:  See S.B.E. IV. (Vendidad) pp. 145, 209; XXIII. p. 184, V. p.  III.]

[Footnote 542:  Chap.  VII.  The notices in Chaps.  XXII. and XXIV. are rather more detailed but also later.]