ive
recensions are: (_a_) Shih-sung-lu in sixty-five fasciculi, translated
in A.D. 404. This is said to be a Vinaya of the Sarvastivadins, but
I-Ching[723] expressly says that it does not belong to the
Mulasarvastivadin school, though not unlike it. (_b_) The Vinaya of
this latter translated by I-Ching who brought it from India. (_c_)
Shih-fen-lu-tsang in sixty fasciculi, translated in 405 and said to
represent the Dharmagupta school. (_d_) The Mi-sha-so Wu-fen Lu or
Vinaya of the Mahisasakas, said to be similar to the Pali Vinaya,
though not identical with it.[724] (_e_) Mo-ko-seng-chi Lu or
Mahasanghika Vinaya brought from India by Fa-Hsien and translated 416
A.D. It is noticeable that all five recensions are classed as
Hinayanist, although (_b_) is said to be the Vinaya used by the
Tibetan Church. Although Chinese Buddhists frequently speak of the
five-fold Vinaya,[725] this expression does not refer to these five
texts, as might be supposed, and I-Ching condemns it, saying that[726]
the real number of divisions is four.

The Abhidharma-Pitaka or Lun-tsang is, like the Sutra Pitaka, divided
into Mahayanist and Hinayanist texts and texts of both schools
admitted into the Canon after 960 A.D. The Mahayanist texts have no
connection with the Pali Canon and their Sanskrit titles do not
contain the word Abhidharma.[727] They are philosophical treatises
ascribed to Asvaghosha, Nagarjuna, Asanga, Vasubandhu and others,
including three works supposed to have been revealed by Maitreya to
Asanga.[728] The principal of these is the Yogacarya-bhumisastra, a
scripture of capital importance for the Yogacarya school. It describes
the career of a Bodhisattva and hence parts of it are treated as
belonging to the Vinaya. Among other important works in this section
may be mentioned the Madhyamaka Sastra of Nagarjuna, the
Mahayanasutralankara of Asanga, and the Awakening of Faith ascribed to
Asvaghosha.[729]

The Hinayana texts also show no correspondence with the Pali Pitaka but
are based on the Abhidharma works of the Sarvastivadin school.[730] These
are seven in number, namely the Jnanaprasthanasastra of Katyayaniputra
with six accessory treatises or Padas.[731] The Mahavibhashasastra, or
commentary on the Jnanaprasthana, and the Abhidharmakosa[732] are also in
this section.

The third division of the Abhidharma is of little importance but
contains two curious items: a manual of Buddhist terminology composed
as late as 1272 by P