[Footnote 164:  The Tibetans generally translate instead of transliterating Indian names.  It is as if an English history of Greece were to speak of Leader of the People instead of Agesilaus.]

[Footnote 165:  They place Kanishka, Vasishka, Huvishka and Vasudeva before Kadphises I and Kadphises II.]

[Footnote 166:  E.g. Stael Holstein who also thinks that Kanishka’s tribe should be called Kusha not Kushan.  Vincent Smith in his latest work (Oxford History of India, p. 130) gives 120 A.D. as the most probable date.]

[Footnote 167:  My chief difficulty in accepting 78-123 A.D. as the reign of Kanishka is that the Chinese Annals record the doings of Pan Ch’ao between 73 and 102 in Central Asia, with which region Kanishka is believed to have had relations, and yet do not mention his name.  This silence makes it prima facie probable that he lived either before or after Pan Ch’ao’s career.

The catalogues of the Chinese Tripitaka state that An-Shih-Kao (148-170 A.D.) translated the Margabhumi-sutra of Sangharaksha, who was the chaplain of Kanishka.  But this unfortunately proves nothing except that Kanishka cannot have been very late.  The work is not a scripture for whose recognition some lapse of time must be postulated.  An-Shih-Kao, who came from the west, may very well have translated a recent and popular treatise.]

[Footnote 168:  In this connection we may remember Taranatha’s statement that Kanishka’s Council put an end to dissentions which had lasted about a century.  But he also states that it was after the Council that Mahayanist texts began to appear.  If Kanishka flourished about 50 A.D. this would fit in with Taranatha’s statements and what we know of the history of Buddhism.]

[Footnote 169:  B.E.F.E.O. 1911, 339-390.  Satischandra Vidyabhushana arrived at the same conclusion in J.A.S.B. 1905, p. 227.]

[Footnote 170:  Chap.  IV.]

[Footnote 171:  Mahaparinib.  Sut.  III.]

[Footnote 172:  Majj.  Nik. 72.]

[Footnote 173:  Udana.  VIII. 1-4.]

[Footnote 174:  Accariyabbhutasuttam.  Majj.  Nik. 123.]

[Footnote 175:  Chap.  XVI.]

[Footnote 176:  That of Rudradaman at Girnar, dated 72 in the Saka Era, has hitherto been considered the oldest, but it is now said that one discovered at Isapur near Muttra is older.  See J.R.A.S 1912, p. 114.]

[Footnote 177:  E.g. Kadphises II and Vasudeva.]

[Footnote 178:  Chaps.  XII, XIII.]

[Footnote 179:  The last section (42) as translated by Teitaro Suzuki in the Sermons of a Buddhist Abbot may seem an exception, for it contains such statements as “I consider the doctrine of sameness as the absolute ground of reality.”  But the translation seems to me doubtful.]

[Footnote 180:  Sec. 11.]

[Footnote 181:  Just as all gods and worlds are seen within Krishna’s body, so we are told in the Karanda-vyuha (which is however a later work) that in the pores of Avalokita’s skin are woods and mountains where dwell saints and gods.]