301 ff. and various notices in Hsuean
Chuang and Watters. Also de la Vallee Poussin's article in E.R.E.]

[Footnote 235: Hsuean Chuang informs us that when he was in Srughna he
studied the Vibhasha of the Sautrantikas, but the precise significance
of this term is not plain.]

[Footnote 236: Fa-Hsien's _Travels_, chap. XVI.]

[Footnote 237: This figure is probably deduced from some artificial
calculation of possible heresies like the 62 wrong views enumerated in
the Brahma-Jala sutra.]

[Footnote 238: He must have lived in the fourth century as one of his
works (Nanjio, 1243) was translated between 397 and 439.]

[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 a