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 five 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