plicate translations of the first, which is
called Mahasannipata, and the sutras called Candragarbha, Kshitig.,
Sumerug., and Akasag., appear to be merely sections, not separate
compositions, although this is not clear from the remarks of Nanjio
and Wassiljew.

The principal works in class 4 are two translations, one fuller than
the other, of the Hua-yen or Avatamsaka Sutra,[714] still one of the
most widely read among Buddhist works, and at least sixteen of the
other items are duplicate renderings of parts of it. Class 5
consists of thirteen works dealing with the death of the Buddha and
his last discourses. The first sutra, sometimes called the northern
text, is imperfect and was revised at Nanking in the form of the
southern text.[715] There are two other incomplete versions of the
same text. To judge from a specimen translated by Beal[716] it is a
collection of late discourses influenced by Vishnuism and does not
correspond to the Mahaparinibbanasutta of the Pali Canon.

Class 6 consists of sutras which exist in several translations, but
still do not, like the works just mentioned, form small libraries in
themselves. It comprises, however, several books highly esteemed and
historically important, such as the Saddharmapundarika (six
translations), the Suvarnaprabhasa, the Lalitavistara, the
Lankavatara, and the Shorter Sukhavativyuha,[717] all extant in three
translations. In it are also included many short tracts, the originals
of which are not known. Some of them are Jatakas, but many[718] deal
with the ritual of image worship or with spells. These characteristics
are still more prominent in the seventh class, consisting of sutras
which exist in a single translation only. The best known among them
are the Surangama and the Mahavairocana (Ta-jih-ching), which is
the chief text of the Shin-gon or Mantra School.[719]

The Lu-tsang or Vinaya-pitaka is divided into Mahayana and Hinayana
texts, neither very numerous. Many of the Mahayana texts profess to be
revelations by Maitreya and are extracts of the Yogacaryabhumisastra[720]
or similar to it. For practical purposes the most important is the
Fan-wang-ching[721] or net of Brahma. The Indian original of this work is
not known, but since the eighth century it has been accepted in China as
the standard manual for the monastic life.[722]

The Hinayana Vinaya comprises five very substantial recensions of
the whole code, besides extracts, compendiums, and manuals. The f