[Footnote 230: See Vasilief, _Le Bouddhisme_, Troisième supplément, pp. 262 ff. Köppen, _Rel. des Buddha_, I. 151. Takakusu in _J. Pali Text Society_, 1905, pp. 67-146.]
[Footnote 231: _Records_, translated by Takakusu, p. 15.]
[Footnote 232: They are mentioned in the Sarva-darsana-sangraha.]
[Footnote 233: Kern (_Indian Buddhism_, p. 126) says they rejected the authority of the Sûtras altogether but gives no reference.]
[Footnote 234: See Vasilief, pp. 301 ff. and various notices in Hsüan Chuang and Watters. Also de la Vallée Poussin's article in E.R.E.]
[Footnote 235: Hsüan Chuang informs us that when he was in Srughna he studied the Vibhâshâ of the Sautrântikas, 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 sûtra.]
[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, _Yüan Chwang_, II. 221-224. Nanjio, 1237. The works of Gunamati 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: Dinnâga's principal works are the Pramâna-samuccaya and the Nyâya-pravesa. Hsüan Chuang calls him Ch'en-na. See Watters, II. 209. See Stcherbatskoi in _Muséon_, 1904, pp. 129-171 for Dinnâga's influence on the development of the Naiyâyika 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 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 Sâktist tinge but it does show that Buddhists of that period turned naturally to Sivaite mythology.]