^7:1 The documents tell us how eagerly the S'akyans of Kapilavastu and Magadha welcomed the teachings of Buddha. The very name S'akyamuni implies that he was officially accepted as the "teacher of the S'akyans," and that his creed became, as it were, the national religion of the district, though Brahmanism still continued to be tolerated. There are, however, e.g. in Kern's "History of Buddhism," stories which show that S'akyamuni had to maintain his claim as a religious teacher by demonstrating to the satisfaction of the S'akyan nobles that he was as skilful in the use of arms as they were themselves.

^7:2 Hewett, "Notes on Early History of India," pt. ii., in J.R.A.S, April, 1889, p. 276, has a note to show that the Ikshvakus came from Assyria and the Euphrates valley.

^8:1 Prof. Pelliot, in "Bulletin de L'Ecole Francaise de l'Extreme Orient," viii. 3 and 4, has an account of a recent find of manuscripts and books which will do much to settle the question of Manjus'ri. According to the Tibetan history recently published at Calcutta, with Index and Analysis, by Sarat Chandra Das, the conversion of India must be ascribed to S'akyamuni and his consort Tara, that of Bactria and Central Asia to the labours of the Bodhisattvas, that of China to Manjus'ri or Manjughosha, and that of Tibet to Avalokites'vara. The mention of Tara clearly shows the lateness of the tradition, but there is in Mr. Tada Kanae's lectures on the Shoshinge ("Shoshinge Kowa," p. 289) mention)f a certain Buddhist patriarch who went from India to China because he heard that Manjus'ri had been there, as though Manjus'ri had once been a real person living in China. If Manjus'ri may be considered as a real person, and if the Bodhisttvas of Central Asia are also historical, it may be possible to assign the place of origin of many of the Mahayana Sutras according to the speakers in them, those of Central Asian origin being mainly spoken by one or other of the Bodhisattvas, and those intended, as it were, for the Chinese market bearing the Manjus'ri influence, at least in later revisions. But it is impossible to dogmatize with the scanty information at hand.

^8:2 Sylvain Levi, "Histoire du Nepal," vol. ii. p. 69.