The Hînayâna Vinaya comprises five very substantial recensions of the whole code, besides extracts, compendiums, and manuals. The five recensions are: (_a_) Shih-sung-lü in sixty-five fasciculi, translated in A.D. 404. This is said to be a Vinaya of the Sarvâstivâdins, but I-Ching[723] expressly says that it does not belong to the Mûlasarvâstivâdin school, though not unlike it. (_b_) The Vinaya of this latter translated by I-Ching who brought it from India. (_c_) Shih-fen-lü-tsang in sixty fasciculi, translated in 405 and said to represent the Dharmagupta school. (_d_) The Mi-sha-so Wu-fên Lü or Vinaya of the Mahîśâsakas, said to be similar to the Pali Vinaya, though not identical with it[724]. (_e_) Mo-ko-sêng-chi Lü 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 Sûtra 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 Aśvaghosha, Nâgârjuna, Asanga, Vasubandhu and others, including three works supposed to have been revealed by Maitreya to Asanga[728]. The principal of these is the Yogâcârya-bhûmiśâstra, a scripture of capital importance for the Yogâcârya 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 Śâstra of Nâgârjuna, the Mahâyânasûtrâlankâra of Asanga, and the Awakening of Faith ascribed to Aśvaghosha[729]. The Hînayâna texts also show no correspondence with the Pali Pitaka but are based on the Abhidharma works of the Sarvâstivâdin school[730]. These are seven in number, namely the Jnânaprasthânasâstra of Kâtyâyanîputra with six accessory treatises or Pâdas[731]. The Mahâvibhâshasâstra, or commentary on the Jnânaprasthâna, and the Abhidharmakósa[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 Sânkhyakârikâbhâshya, which is not a Buddhist work but a compendium of Sânkhya philosophy[733].