The Tathata doctrine of As'vagho@sa practically ceased with
him. But the S'unyavada and the Vijnanavada doctrines which
originated probably about 200 B.C. continued to develop probably
till the eighth century A.D. Vigorous disputes with S'unyavada
doctrines are rarely made in any independent work of Hindu
philosophy, after Kumarila and S'a@nkara. From the third or
the fourth century A.D. some Buddhists took to the study of
systematic logic and began to criticize the doctrine of the Hindu
logicians. Di@nnaga the Buddhist logician (500 A.D.) probably
started these hostile criticisms by trying to refute the doctrines
of the great Hindu logician Vatsyayana, in his Prama@nasamuccaya.
In association with this logical activity we find the
activity of two other schools of Buddhism, viz. the Sarvastivadins
(known also as Vaibha@sikas) and the Sautrantikas. Both the
Vaibha@sikas and the Sautrantikas accepted the existence of the
external world, and they were generally in conflict with the
Hindu schools of thought Nyaya-Vais'e@sika and Sa@mkhya which
also admitted the existence of the external world.
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