The importance of this list lies in the fact that it is Indian rather than in its date, for the earliest catalogue of the Chinese Tripitaka compiled about[161] 510 is perhaps older and certainly ampler. But if the catalogue stood alone, it might be hard to say how far the selection of works in it was due to Chinese taste. But taking the Indian and Chinese evidence together, it is clear that in the sixth century Indian Mahayanists (_a_) tolerated Hinayanist scriptures while preferring their own, (_b_) made little use of the Vinaya or Abhidharma for argument or edification, though the former was very important as a code, (_c_) recognized extremely numerous sutras, grouped in various classes such as Mahâsannipâta and Buddhâvataṃsaka, (_d_) and did not use works called Tantras. Probably much the same is true of the fourth century and even earlier, for Asanga in one work[162] quotes both Maha-and Hinayanist scriptures and among the former cites by name seventeen sutras, including one called Paripṛicchâ or questions. FOOTNOTES: [Footnote 119: In the Mahâyâna-sûtrâlankâra he quotes frequently from the Samyukta and Ekottara Âgamas, corresponding to the Samyutta and Anguttara Nikâyas of the Pali.] [Footnote 120: A reading Vaitulya has also been found in some manuscripts of the Lotus discovered at Kashgar and it is suggested that the word may refer to the sect of Vetullas or Vetulyakas mentioned in the Commentary on the Kathâvatthu as holding that the Buddha really remained in the Tushita heaven and sent a phantom to represent him in the world and that it was Ânanda, not the Buddha, who preached the law. See Kern, _Vers. en Med. der K. Ak. v. Wetenschappen, Letterk._, R. 4 D. VIII. pp. 312-9, Amsterdam, 1907, and De la Vallée Poussin's notice of this article in _J.R.A.S._ 1907, pp. 434-6. But this interpretation does not seem very probable.] [Footnote 121: IV. 160. 5.] [Footnote 122: See Cullavagga, V. 33. The meaning evidently is that the Buddha's words are not to be enshrined in an artificial literary form which will prevent them from being popular.] [Footnote 123: Sûtrâlankâra, I. 2.] [Footnote 124: See Waddell, "The Dhâraṇî cult" in _Ostasiat. Ztsft_. 1912, pp. 155 ff.] [Footnote 125: Chap. XXI, which is however a later addition.] [Footnote 126: Dig. Nik. 32.] [Footnote 127: Watters, _Yüan Chwang_, II. p. 160.] [Footnote 128: The Mahâvyutpatti (65) gives a list of 105 sûtras.] [Footnote 129: The word pâram-itâ means as an adjective _gone to the further shore_ or _transcendent_. As a feminine substantive it means a transcendent virtue or perfection.]