[Footnote 212: Edited in the _Bibliotheca Buddhica_ by De la Vallée Poussin and (in part) in the _Journal of the Buddhist Text Soc._ See too Walleser, _Die Mittlere Lehre des Nâgârjuna nach der Tibetischen Version übertragen_, 1911: _nach der Chinesischen Version übertragen_, 1912.] [Footnote 213: The ascription of these works to Nâgârjuna is probably correct for they were translated by Kumârajîva 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 Śâtavâhana, 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 Śâtavâhana dynasty. The stupa of Amarâvati in the Andhra territory is surrounded by a stone railing ascribed to the period 160-200 A.D. and Nâgârjuna may have addressed a pious king living about that time.] [Footnote 215: For other works attributed to Nâgârjuna 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 Nâgârjuna 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 Śiva. See Grünwedel, _Mythologie_, p. 34 and notes. Polemics against various Hinayanist sects are ascribed to him. See Nanjio, Nos. 1259, 1260.] [Footnote 218: Watters, _Yüan Chwang_, II. p. 286. Hsüan Chuang does not say that the four were contemporary but that in the time of Kumâralabdha they were called the four Suns.] [Footnote 219: For Asanga and Vasubandhu see Péri 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, _Yüan Chwang_, I. pp. 210, 355-359. Taranâtha, chap. XXII. Grünwedel, _Mythologie_, p. 35.] [Footnote 220: Meghavarman. See V. Smith, _l.c._ 287.] [Footnote 221: Two have been preserved in Sanskrit: the Mahâyâna-sûtrâlankâra (Ed. V. Transl., S. Lévi, 1907-1911) and the Bodhisattva-bhûmi (English summary in _Muséon_, 1905-6). A brief analysis of the literature of the Yogâcâra school according to Tibetan authorities is given by Stcherbatskoi in _Muséon_, 1905, pp. 144-155.] [Footnote 222: Mahâyâna-sûtrâl. 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.]