gainst 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.

There were in India at this time (1) two vehicles, Maha-and Hinayana,
(2) four speculative schools, Vaibhashikas, etc., (3) four
disciplinary schools, Mula-sarvastivadins, etc. These three classes
are obviously not mutually exclusive. Thus I-Ching approved of (_a_)
the Mahayana, (_b_) the Madhyamika and Yogacara, which he did not
consider inconsistent and (_c_) the Mula-sarvastivada.]

[Footnote 255: I-Ching, transl. Takakusu, p. 186.]

[Footnote 256: Three Asankhya Kalpas. I-Ching, Takakusu's transl. pp.
196-7. He seems to regard the Mahayana as the better way. He quotes
Nagarjuna's allusions to Avalokita and Amitayus with apparent
approval; he tells us how one of his teachers worshipped Amitayus and
strove to prepare himself for Sukhavati and how the Lotus was the
favourite scripture of another. He further tells us that the
Madhyamika and the Yoga systems are both perfectly correct.]

[Footnote 257: Hsuean Chuang speaks of Mahayanists belonging to the
Sthavira school.]

[Footnote 258: Quoted by Rockhill, _Life of the Buddha_, pp. 196 ff.]

[Footnote 259: Chaps. XXXVIII and XXXIX. He seems to say that it is
right for the laity to make an offering of their bodies by burn