The newer stratum is composed of Mahâyânist sutras of which there is a great abundance, though no complete list has been published[526]. The popularity of the Prajñâ-pâramitâ, the Lotus and the Suvarṇa-prabhâsa is attested. The last was translated into both Uigur (from the Chinese) and into "Iranien Oriental." To a still later epoch[527] belong the Dhâraṇîs or magical formulæ which have been discovered in considerable quantities. Sylvain Lévi has shown that some Mahâyânist sutras were either written or re-edited in Central Asia[528]. Not only do they contain lists of Central Asian place-names but these receive an importance which can be explained only by the local patriotism of the writer or the public which he addressed. Thus the Sûryagarbha sutra praises the mountain of Gośringa near Khotan much as the Puranas celebrate in special chapters called Mâhâtmyas the merits of some holy place. Even more remarkable is a list in the Chandragarbha sutra. The Buddha in one of the great transformation scenes common in these works sends forth rays of light which produce innumerable manifestations of Buddhas. India (together with what is called the western region) has a total of 813 manifestations, whereas Central Asia and China have 971. Of these the whole Chinese Empire has 255, the kingdoms of Khotan and Kucha have 180 and 99 respectively, but only 60 are given to Benares and 30 to Magadha. Clearly Central Asia was a very important place for the author of this list[529]. One of the Turkish sutras discovered at Turfan contains a discourse of the Buddha to the merchants Trapusha and Bhallika who are described as Turks and Indra is called Kormusta, that is Hormuzd. In another Brahmâ is called Aṣrua, identified as the Iranian deity Zervan[530]. In these instances no innovation of doctrine is implied but when the world of spirits and men becomes Central Asian instead of Indian, it is only natural that the doctrine too should take on some local colour[531]. Thus the dated inscription of the temple erected in Turfan A.D. 469 is a mixture of Chinese ideas, both Confucian and Taoist, with Indian. It is in honour of Maitreya, a Bodhisattva known to the Hînayâna, but here regarded not merely as the future Buddha but as an active and benevolent deity who manifests himself in many forms[532], a view which also finds expression in the tradition that the works of Asanga were revelations made by him. Akâśagarbha and the Dharmakâya are mentioned. But the inscription also speaks of heaven (t'ien) as appointing princes, and of the universal law (tao) and it contains several references to Chinese literature.