[Footnote 239: Watters, _Yüan Chwang_, II. 221-224. Nanjio, 1237. The works of Guṇamati also are said to show a deep knowledge of the Sânkhya philosophy.] [Footnote 240: For the history of logic in India, see Vidyâbhusana's interesting work _Mediæval School of Indian Logic_, 1909. But I cannot accept all his dates.] [Footnote 241: Diṅnâga's principal works are the Pramâṇa-samuccaya and the Nyâya-praveśa. Hsüan Chuang calls him Ch'en-na. See Watters, II. 209. See Stcherbatskoi in _Muséon_, 1904, pp. 129-171 for Diṅnâga's influence on the development of the Naiyâyika and Vaiśeshika 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 Hsüan Chuang. It required a miracle to restore the Bo tree.] [Footnote 245: See Ettinghausen, _Harshavardhana_, Appendix III.] [Footnote 246: The appearance of Gaurî as a _dea ex machina_ at the end hardly shows that Harsha's Buddhism had a Śâktist tinge but it does show that Buddhists of that period turned naturally to Śivaite mythology.] [Footnote 247: Harshacarita, chap. VII. The parrots were expounding Vasubandhu's Abhidharma-kośa. Bâṇa frequently describes troops of holy men apparently living in harmony but including followers of most diverse sects. See Kâdambari, 193 and 394: Harshacar. 67.] [Footnote 248: It is curious that Bâṇa (Harshacarita, VII.) says of this prince that from childhood he resolved never to worship anyone but Śiva.] [Footnote 249: The Râshṭra-pâla-paripṛicchâ (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: Hsüan 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 Kathâvatthu. The doctrine is formulated in the words Puggalo upalabbhati saccikaṭṭhaparamaṭṭhenâti, and there follows a discussion between a member of the orthodox school and a Puggalavâdin, 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.]