[Footnote 213:  The ascription of these works to Nagarjuna is probably correct for they were translated by Kumarajiva who was sufficiently near him in date to be in touch with good tradition.]

[Footnote 214:  The name of this king, variously given as Udayana, Jetaka and Satavahana, has not been identified with certainty from the various transcriptions and translations in the Chinese and Tibetan versions.  See J.  Pali Text Soc. for 1886 and I-Ching Records of the Buddhist Religion (trans.  Takakusu), pp. 158 ff.  The Andhra kings who reigned from about 240 B.C. to 225 A.D. all claimed to belong to the Satavahana dynasty.  The stupa of Amaravati in the Andhra territory is surrounded by a stone railing ascribed to the period 160-200 A.D. and Nagarjuna may have addressed a pious king living about that time.]

[Footnote 215:  For other works attributed to Nagarjuna see Nanjio, Nos. 1169, 1179, 1180, 1186 and Walleser’s introduction to Mittlere Lehre nach der Chinesischen Version The Dharmasangraha, a Sanskrit theological glossary, is also attributed to Nagarjuna as well as the tantric work Pancakrama.  But it is not likely that the latter dates from his epoch.]

[Footnote 216:  Nanjio, No. 1188.]

[Footnote 217:  The very confused legends about him suggest a comparison with the Dravidian legend of a devotee who tore out one of his eyes and offered it to Siva.  See Gruenwedel, Mythologie, p. 34 and notes.  Polemics against various Hinayanist sects are ascribed to him.  See Nanjio, Nos. 1259, 1260.]

[Footnote 218:  Watters, Yuean Chwang, II. p. 286.  Hsuean Chuang does not say that the four were contemporary but that in the time of Kumaralabdha they were called the four Suns.]

[Footnote 219:  For Asanga and Vasubandhu see Peri in B.E.F.E.O. 1911, pp. 339-390.  Vincent Smith in Early History of India, third edition, pp. 328-334.  Winternitz, Ges.  Ind.  Lit. II. i. p. 256.  Watters, Yuean Chwang, I. pp. 210, 355-359.  Taranatha, chap.  XXII.  Gruenwedel, Mythologie, p. 35.]

[Footnote 220:  Meghavarman.  See V. Smith, l.c. 287.]

[Footnote 221:  Two have been preserved in Sanskrit:  the Mahayana-sutralankara (Ed. V. Transl., S. Levi, 1907-1911) and the Bodhisattva-bhumi (English summary in Museon, 1905-6).  A brief analysis of the literature of the Yogacara school according to Tibetan authorities is given by Stcherbatskoi in Museon, 1905, pp. 144-155.]

[Footnote 222:  Mahayana-sutral.  XVIII. 71-73.  The ominous word maithuna also occurs in this work, XVIII. 46.]

[Footnote 223:  Vincent Smith, l.c. p. 275.]

[Footnote 224:  But there are of course abundant Indian precedents, Brahmanical as well as Buddhist, for describing various degrees of sanctity or knowledge.]

[Footnote 225:  The wooden statues of Asanga and Vasubandhu preserved in the Kofukaji at Nara are masterpieces of art but can hardly claim to be other than works of imagination.  They date from about 800 A.D.  See for an excellent reproduction Tajima’s Select Relics, II.  X.]