Piṇḍola and others are to tarry until Maitreya come and how Kâśyapa
in a less active role awaits him in a cave or tomb, ready to revive at
his advent. See _J.A._ 1916, II. pp. 196, 270.]

[Footnote 16: _E.g._ Lotus, chap. I.]

[Footnote 17: De la Vallée 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 Nidübär-üdzäkci.
The other common Mongol name Ariobalo appears to be a corruption of
Âryâvalokita.]

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

[Footnote 21: A maidservant in the drama Mâlatîmâdhava 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: Hsüan Chuang (Watters, II. 215, 224) relates how an
Indian sage recited the Sui-hsin dhârani before Kuan-tzǔ-tsai's image
for three years.]