[Footnote 239:  Watters, Yuean Chwang, II. 221-224.  Nanjio, 1237.  The works of Gunamati also are said to show a deep knowledge of the Sankhya philosophy.]

[Footnote 240:  For the history of logic in India, see Vidyabhusana’s interesting work Mediaeval School of Indian Logic, 1909.  But I cannot accept all his dates.]

[Footnote 241:  Dinnaga’s principal works are the Pramana-samuccaya and the Nyaya-pravesa.  Hsuean Chuang calls him Ch’en-na.  See Watters, II. 209.  See Stcherbatskoi in Museon, 1904, pp. 129-171 for Dinnaga’s influence on the development of the Naiyayika and Vaiseshika schools.]

[Footnote 242:  His personal name is said to have been P’u-ti-to-lo and his surname Ch’a-ti-li.  The latter is probably a corruption of Kshatriya.  Hsiang-Chih possibly represents a name beginning with Gandha, but I can neither find nor suggest any identification.]

[Footnote 243:  See B.E.F.E.O. 1903, pp. 379 ff.]

[Footnote 244:  His evil deeds are several times mentioned by Hsuean Chuang.  It required a miracle to restore the Bo tree.]

[Footnote 245:  See Ettinghausen, Harshavardhana, Appendix III.]

[Footnote 246:  The appearance of Gauri as a dea ex machina at the end hardly shows that Harsha’s Buddhism had a Saktist tinge but it does show that Buddhists of that period turned naturally to Sivaite mythology.]

[Footnote 247:  Harshacarita, chap.  VII.  The parrots were expounding Vasubandhu’s Abhidharma-kosa.  Bana frequently describes troops of holy men apparently living in harmony but including followers of most diverse sects.  See Kadambari, 193 and 394:  Harshacar. 67.]

[Footnote 248:  It is curious that Bana (Harshacarita, VII.) says of this prince that from childhood he resolved never to worship anyone but Siva.]

[Footnote 249:  The Rashtra-pala-paripriccha (Ed. Finot, pp. ix-xi, 28-33) inveighs against the moral degeneration of the Buddhist clergy.  This work was translated into Chinese between 589 and 618, so that demoralisation must have begun in the sixth century.]

[Footnote 250:  See Rhys Davids in J.R.A.S. 1891, pp. 418 ff.]

[Footnote 251:  Hsuean Chuang was not disposed to underrate the numbers of the Mahayana for he says that the monks of Ceylon were Mahayanists.]

[Footnote 252:  See the beginning of the Kathavatthu.  The doctrine is formulated in the words Puggalo upalabbhati saccikatthaparamatthenati, and there follows a discussion between a member of the orthodox school and a Puggalavadin, that is one who believes in the existence of a person, soul or entity which transmigrates from this world to another.]

[Footnote 253:  Sam.  Nik.  XXII. 221.]

[Footnote 254:  This use of Nikaya must not be confused with its other use to denote a division of the Sutra-Pitaka.  It means a group or collection and hence can be used to denote either a body of men or a collection of treatises.  These Nikayas are also not the same as the four schools (Vaibhashikas, etc.), mentioned above, which were speculative.  Similarly in Europe a Presbyterian may be a Calvinist, but Presbyterianism has reference to Church government and Calvinism to doctrine.