Hinduism and Buddhism, An Historical Sketch, Vol. 2. Charles Eliot

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receiving a large donation he built three monasteries, one for Hinayanists, one for Mahayanists and one for nuns.

228

The work consists of 600 verses (Kârikâ) with a lengthy prose commentary (Bhâshya) by the author. The Sanskrit original is lost but translations have been preserved in Chinese (Nanjio, Nos. 1267, 1269, 1270) and Tibetan (see Cordier, Cat. du Fonds tibétain de la Bib. Nat. 1914, pp. 394, 499). But the commentary on the Bhâshya called Abhidharma-kośa-vyâkhyâ, or Sphuṭârtha, by Yásomitra has been preserved in Sanskrit in Nepal and frequently cites the verses as well as the Bhâshya in the original Sanskrit. A number of European savants are at present occupied with this literature and Sir Denison Ross (to whom I am indebted for much information) contemplates the publication of an Uigur text of Book I found in Central Asia. At present (1920), so far as I know, the only portion of the Abhidharma-kośa in print is De la Vallée Poussin's edition and translation of Book III, containing the Tibetan and Sanskrit texts but not the Chinese (De la Vallée Poussin—Vasubandhu et Yaśomitra, London, 1914-18). This chapter deals with such topics as the structure of the universe, the manner and place of rebirth, the chain of causation, the geography of the world, the duration and characteristics of Kalpas, and the appearance of Buddhas and Cakravartins.

229

See Nanjio, pp. 371-2, for a list of his works translated into Chinese. Hsüan Chuang's account differs from the above (which is taken from Paramârtha) in details. He also tells a curious story that Vasubandhu promised to appear to his friends after death and ultimately did so, though he forgot his promise until people began to say he had gone to hell.

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.

231

Records, translated by Takakusu, p. 15.

232

They are mentioned in the Sarva-darśana-saṅgraha.

233

Kern (Indian Buddhism, p. 126) says they rejected the authority of the Sûtras altogether but gives no reference.

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.

235

Hsüan Chuang informs us that when he was in Śrughna he studied the Vibhâshâ of the Sautrântikas, but the precise significance of this term is not plain.

236

Fa-Hsien's Travels, chap. XVI.

237

This figure is probably deduced from some artificial calculation of possible heresies like the 62 wrong views enumerated in the Brahma-Jala sûtra.

238

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

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.

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.