of the `Mahayana` `sutras` are studied.

　　　　　　 It is pointed out that (1) the initial format of

　　　　 Samyukta  and Ekottara  has been used  by Shakyamuni

　　　　 Buddha in teaching  Dharma.  (2) At Buddha's  middle

　　　　 and old ages, the Buddha concluded the teachings  as

　　　　 nine or twelve branches  of scripture  which include

　　　　 Vast Texts (Vaipulya).  (3) In the first Council  at

　　　　 Rajagrha, the set of `sutra`  are  collected  in the

　　　　 order  of  Samyukta, Madhyama, Dirgha  and  Ekottara

　　　　 `agamas` , then the set of vinaya are collected.

　　　　 The content of the set of `sutra` is limited  to the

　　　　 topics of aggregates, sources, dependent arising and

　　　　 so forth, whereas  the Vast  Texts  are not included

　　　　 due to their large volume and different purpose. (4)

　　　　 In the second Council  at Vaisali, the set of vinaya

　　　　 are  collected  first, then  the set of `sutra`  are

　　　　 collected   in  the   order   of  Dirgha,  Madhyama,

　　　　 Samyukta, Ekottara and Ksudraka `agamas` .  (5)After

　　　　 the second  Council, sanghas  are divided  into Four

　　　　 Saint   Groups　　 (Sthaviravadinas,   Mahasamghikas,

　　　　 Vatsiputriyas, Sarvastivadinas) due to the debate of

　　　　 the meaning  of the Dharma  and  the  impact  of the

　　　　 philosophy of Vast Texts.  The set of abhidharma are

　　　　 collected  by  the  sthaviras  of Vatsiputriyas  200

　　　　 years  after the Nirvana  of the Buddha.  (6) In the

　　　　 Council  at Pataliputra, the set  of vinaya, `sutra`

　　　　 and abhidharma  are collected in succession, whereas

　　　　 the  set of `sutra`  is collected  in the  order  of

　　　　 Dirgha,  Madhyama, Samyukta, Ekottara  and  Ksudraka

　　　　 `agamas` .  The internal orders of the `sutra` in

　　　　 each `agamas` are rearranged, the

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　　　　 overlapping  parts of the `sutras`  among different

　　　　 `agamas`  are eliminated, and the sentences  in the

　　　　 set  of  `sutra`  are  adjusted  so that  they  are

　　　　 consistent  with those of the vinaya as recited  by

　　　　 Upali. (7) Because of the influence of the Councils

　　　　 and  the  difference  of  lineages, seen  different

　　　　 orders  of `agamas`  are formed.  We note that  the

　　　　 school  of Sarvastivadinas  is not a branch  of the