[Footnote 447: It uses the word trikâya but expressly defines it as meaning Kâya, vâk and citta.]
[Footnote 448: In a passage which is not translated from the Sanskrit and may therefore reflect the religious condition of Java.]
[Footnote 449: So too in the Sutasoma Jâtaka Amoghasiddhi is said to be Vishṇu.]
[Footnote 450: See Juynboll in _Bijdragen tot de Taal Land en Volkenkunde van Ned.-Indië_, 1908, pp. 412-420.]
[Footnote 451: Veth, _Java_, vol. IV. p. 154. The whole chapter contains much information about the Hindu elements in modern Javanese religion.]
[Footnote 452: See Veth, _l.c._ and _ngelmoe_ in _Encycl. van Nederlandsch-Indië. _]
[Footnote 453: Also to some extent in Lombok. The Balinese were formerly the ruling class in this island and are still found there in considerable numbers.]
[Footnote 454: It has even been suggested that hinduized Malays carried some faint traces of Indian religion to Madagascar. See _T'oung Pao_ 1906, p. 93, where Zanahari is explained as Yang ( = God in Malay) Hari.]
[Footnote 455: Groeneveldt, pp. 19, 58, 59.]
[Footnote 456: This word appears to be the Sanskrit area, an image for worship.]
[Footnote 457: _E.g._ Van Eerde, "Hindu Javaansche en Balische Eeredienst" in _Bijd. T.L. en Volkenkunde van Nederlandsch-Indië_, 1910. I visited Bali in 1911.]
[Footnote 458: See Pleyte, _Indonesian Art_, 1901, especially the seven-headed figure in plate XVI said to be Krishna.]
The term Central Asia is here used to denote the Tarim basin, without rigidly excluding neighbouring countries such as the Oxus region and Badakshan. This basin is a depression surrounded on three sides by high mountains: only on the east is the barrier dividing it from China relatively low. The water of the whole area discharges through the many branched Tarim river into Lake Lobnor. This so-called lake is now merely a flooded morass and the basin is a desert with occasional oases lying chiefly near its edges. The fertile portions were formerly more considerable but a quarter of a century ago this remote and lonely region interested no one but a few sportsmen and geographers. The results of recent exploration have been important and surprising. The arid sands have yielded not only ruins, statues and frescoes but whole libraries written in a dozen languages. The value of such discoveries for the general history of Asia is clear and they are of capital importance for our special subject, since during many centuries the Tarim region and its neighbouring lands were centres and highways for Buddhism and possibly the scene of many changes whose origin is now obscure. But I am unfortunate in having to discuss Central Asian Buddhism before scholars have had time to publish or even catalogue completely the store of material collected and the reader must remember that the statements in this chapter are at best tentative and incomplete. They will certainly be supplemented and probably corrected as year by year new documents and works of art are made known.