that he is identical with the great gods of all sects.]

[Footnote 37: Harlez, _Livre des esprits et des immortels_, p. 195,
and Doré, _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 Marîcî. Yü-ti, generally masculine,
is sometimes feminine. See Doré, _l.c._ 212. Still more strangely the
Patriarch Aśvaghosha (Ma Ming) is represented by a female figure. On
the other hand the monk Ta Shêng (c. 705 A.D.) is said to have been an
incarnation of the female Kuan Yin. Mañjuśrî 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 Wên-shu; Japanese, Monju;
Tibetan, hJam-pahi-dbyans (pronounced Jam-yang). Mañju 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 Mañjuśrîvikrîḍita (Nanjio, 184, 185)
translated into Chinese 313 A.D. is quoted as describing Mañjuśrî's