 It is customarily assumed that the multiple ancient Buddhist schools transmitted their own versions of Abhidharma collections, but only two complete canonical collections are preserved, representing two schools: the Sarvāstivāda, who emerged as an independent school from within the Sthaviras around the second or first century BCE, became dominant in north, especially northwest India, and spread to central Asia; and the Sinhalese Theravāda, a branch of the Sthaviras that spread out in south India and parts of southeast Asia. These two extant collections comprise the third of the “three baskets” (Skt., tripiṭaka, Pali, tipiṭaka) of the Buddhist canon. The exegetical traditions of the Sarvāstivāda and Theravāda understand their respective canonical Abhidharma to consist of a set of seven texts, though each school specifies a different set of texts. The Sarvāstivādin Abhidharma-piṭaka consists of the Saṅgītiparyāya (Discourse on the Collective Recitation), the Dharmaskandha (Compendium of Dharmas), the Prajñaptiśāstra (Manual of Concepts), the Vijñānakāya (Compendium of Consciousness), the Dhātukāya (Compendium of Elements), the Prakaraṇapāda (Literary Exposition), and the Jñānaprasthāna (The Foundation of Knowledge). These seven texts survive in full only in their ancient Chinese translations. The Theravādin Abhidhamma-piṭaka comprises the Dhammasaṅgaṇi (Enumeration of Dhammas), the Vibhaṅga (Analysis), the Dhātukathā (Discourse on Elements), the Puggalapaññatti (Designation of Persons), the Kathāvatthu (Points of Discussion), the Yamaka (Pairs), and the Paṭṭhāna (Causal Conditions). These seven texts are preserved in Pali and all but the Yamaka have been translated into English.