raha, 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.]

[Footnote 226: See Eitel and Gruenwedel, but I do not know in what
texts this tradition is found. It is remarkable that Paramartha's life
(_T'oung Pao_, 1904, pp. 269-296) does not say either that he was
twentieth patriarch or that he worshipped Amida.]

[Footnote 227: On receiving a large donation he built three
monasteries, one for Hinayanists, one for Mahayanists and one for
nuns.]

[Footnote 228: The work consists of 600 verses (Karika) with a lengthy
prose