But apparently he did not visit it and this makes it probable that it was not a religious centre but a mountain in the south of which Buddhists in the north wrote with little precision. There is no evidence that Avalokita was first worshipped on this Potalaka, though he is often associated with mountains such as Kapota in Magadha and Valavatî in Katâha.

But the absence of any mention of it in the writings of Aśvaghosha is remarkable. Avalokita is connected with a mountain called Potala or Potalaka. The name is borne by the palace of the Grand Lama at Lhassa and by another Lamaistic establishment at Jehol in north China. It reappears in the sacred island of P´u-t´o near Ningpo.

XXIV was separately translated between A.D. 384 and 417. II. pp. 228 ff. It is said that Potalaka is also mentioned in the Hwa-yen-ching or Avatamsaka sûtra. Tibetan tradition connects it with the Śâkya family. Târâ continued to be worshipped as a Hindu goddess after Buddhism had disappeared and several works were written in her honour. See Raj. Mitra, Search for Sk.

Hama kinkhava had a demon Potala, and another Potalaka, these he converted. Again he came to Mount Ala, to convert the demon Alava, and a second called Kumâra, and a third Asidaka; then going back to Mount Gaga he converted the demon Kañgana, and Kamo the Yaksha, with the sister and son.

In all these cases the name of Avalokita's Indian residence has been transferred to foreign shrines. In India there were at least two places called Potala or Potalaka one at the mouth of the Indus and one in the south. No certain connection has been traced between the former and the Bodhisattva but in the seventh century the latter was regarded as his abode.