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.]

[Footnote 182: Bhag. G. VIII. 5.]

[Footnote 183: _Commentary on Dhammapada_, P.T.S. edition, pp. 25 ff.
es