0 A.D.), (_c_) Chih-Yuan-lu or catalogue of Yuan dynasty, about
1285, which, besides enumerating the Chinese titles, transliterates
the Sanskrit titles and states whether the Indian works translated are
also translated into Tibetan. (_d_) The catalogue of the first Ming
collection.

The later collections contain new material and differ from the earlier
by natural accretion, for a great number of translations were produced
under the T'ang and Sung. Thus the seventh catalogue (695 A.D.)
records that 859 new works were admitted to the Canon. But this
expansion was accompanied by a critical and sifting process, so that
whereas the first collection contained 2213 works, the Ming edition
contains only 1622. This compression means not that works of
importance were rejected as heretical or apocryphal, for, as we have
seen, the Tripitaka is most catholic, but that whereas the earlier
collections admitted multitudinous extracts or partial translations of
Indian works, many of these were discarded when complete versions had
been made.

Nanjio considers that of the 2213 works contained in the first
collection only 276 are extant. Although the catalogues are preserved,
all the earlier collections are lost: copies of the eighth and
ninth were preserved in the Zo-jo-ji Library of Tokyo[750] and
Chinese and Japanese editions of the tenth, eleventh and twelfth are
current. So far as one can judge, when the eighth catalogue, or
K'ai-yuan-lu, was composed (between 713 and 741), the older and major
part of the Canon had been definitively fixed and the later
collections merely add the translations made by Amogha, and by writers
of the Sung and Yuan dynasties.

The editions of the Chinese Tripitaka must be distinguished from the
collections, for by editions are meant the forms in which each
collection was published, the text being or purporting to be the same
in all the editions of each collection. It is said[751] that under the
Sung and Yuan twenty different editions were produced. These earlier
issues were printed on long folding sheets and a nun called
Fa-chen[752] is said to have first published an edition in the shape
of ordinary Chinese books. In 1586 a monk named Mi-Tsang[753] imitated
this procedure and his edition was widely used. About a century later
a Japanese priest known as Tetsu-yen[754] reproduced it and his
publication, which is not uncommon in Japan, is usually called the
O-baku edition. There are two modern Japanese ed