1. Note the fact that this situation may be a replica of the ancient holy sites at the confluence of the Ganggã and the Yamunā in India, particularly when the propagandist character of the complex, as demonstrated in the text, is taken into account. [Stutterheim further elaborated this idea in the paper he read to the Ninth All-India Conference at Trivandrum (Travancore) in 1937, entitled Note on the Cultural Relations between South-India and Java; see Summaries of Papers (Trivandrum, 1937), pp. 33 ff., and, more extensively, TBG, 79 (1939), pp. 85–104. Here the author demonstrates that topographically the central part of Java shows a striking resemblance to the Holy Land of Buddhism in India, this correspondence having been consciously perceived by the Javanese people. The author also shows that an intentional effort was made to create a replica of the Indian holy land in this part of Java which contains the foremost sacred places].
2. cf. Poerbatjaraka in BKI, 81 (1925), pp. 523 ff.
3. Tantrist, i.e. working with tantras, magical texts. These served to obtain buddhahood during one’s lifetime. The tantrist element seems to have penetrated into Buddhism from ancient India, without being Indian by itself.
4. cf. TBG, 67 (1927), pp. 212 ff. and my pamphlet A Jav. period where I have worked up these data. [Since 1927 numerous other publications appeared on the çailendra problem, most of which, however, have become antiquated. Among the more recent ones we should mention: J. G. van Naerssen, Het çailendra Interregnum in India Antiqua (Leiden, 1947), pp. 249–254. J. G. de Casparis, Prasasti Indonesia I, Inscripties uit de çailendra-tijd (with a summary in English), Bandung, 1950. G. Coedès, Le çailendra “tueur des héros ennemis”, in Bingkisan Budi, a Volume of Oriental Studies presented to Professor Ph. S. van Ronkel (Leiden, 1950), pp. 58–77. G. Coedès, Nouvelles données sur la dynastie çailendra de Java et ses origines (Istambul, 1951). F. D. K. Bosch, review of De Casparis’ work in BKI, 108 (1952), pp. 191–199.]
5. A stūpa is a buddhist monumental reliquary, the essential part of which is usually a hemisphere. Within the stūpa a relic of the Buddha or of a saint (e.g.i his ashes) was deposited.