[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.
[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.
[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.
[243] See B.E.F.E.O. 1903, pp. 379 ff.
[244] His evil deeds are several times mentioned by Hsüan Chuang. It required a miracle to restore the Bo tree.
[245] See Ettinghausen, Harshavardhana, Appendix III.
[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.
[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.
[248] It is curious that Bâṇa (Harshacarita, VII.) says of this prince that from childhood he resolved never to worship anyone but Śiva.
[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.