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 Pagspa for the use of Khubilai’s son and the Sankhyakarikabhashya, which is not a Buddhist work but a compendium of Sankhya philosophy.[733]

The fourth division of the whole collection consists of miscellaneous works, partly translated from Sanskrit and partly composed in Chinese.  Many of the Indian works appear from their title not to differ much from the later Mahayana Sutras, but it is rather surprising to find in this section four translations[734] of the Dharmapada (or at least of some similar anthology) which are thus placed outside the Sutra Pitaka.  Among the works professing to be translated from Sanskrit are a History of the Patriarchs, the Buddhacarita of Asvaghosha, a work similar to the Questions of King Milinda, Lives of Asvaghosha, Nagarjuna, Vasubandhu and others and the Suhrillekha or Friendly Epistle ascribed to Nagarjuna.

The Chinese works included in this Tripitaka consist of nearly two hundred books, historical, critical, controversial and homiletic, composed by one hundred and two authors.  Excluding late treatises on ceremonial and doctrine, the more interesting may be classified as follows: 

(a) Historical.—­Besides general histories of Buddhism, there are several collections of ecclesiastical biography.  The first is the Kao-seng-chuan,[735] or Memoirs of eminent Monks (not, however, excluding laymen), giving the lives of about five hundred worthies who lived between 67 and 519 A.D.  The series is continued in other works dealing with the T’ang and Sung dynasties.  For the Contemplative School there are further supplements carrying the record on to the Yuan.  There are also several histories of the Chinese patriarchs.  Of these the latest and therefore most complete is the Fo-tsu-t’ung-chi[736] composed about 1270 by Chih P’an of the T’ien-T’ai school.  The Ching-te-ch’uan-teng-lu[737] and other treatises give the succession of patriarchs according to the Contemplative School.  Among historical works may be reckoned the travels of various pilgrims who visited India.