  The four main schools of Indian Buddhism emerge almost exclusively  from the Northen branch of Abhidharma. The  Mahāvibhāṣā itself is associated with  the first of these schools, the Vaibhāṣika  (‘Follower of the  Vibhāṣā’). The other three schools are those of the Sautrāntika (‘Follower of the  Sūtra’), Madhyamaka (‘Middle Way School’) and  Yogācāra (‘Practice of Yoga School’). The  Sautrāntika doctrines survive primarily in later texts such as  Vasubandhu's Abhidharmakośa (‘Treasury of Higher  Knowledge,’ ca. 360 C.E.) and Vimalamitra's  Abhidharmadīpa (‘Light of Higher  Knowledge,’ ca. 500 C.E.). The Madhyamaka School is associated  with the emergence of the vast corpus of  Prajñapāramitā (‘Perfection of  Wisdom’) literature and with the works of the prominent  Buddhist philosopher Nāgārjuna (fl. ca. 150 C.E.),  principally with his magnum opus, the  Mūlamadhyamakakārikās (‘Verses on the  Foundation of the Middle Way’). Lastly, the Yogācāra, which became the dominant philosophical school in India from the 5th  through the 12th century traces it origins to the encyclopedic work  of Asaṅga (ca. 315–390) and his half brother Vasubandhu  (320–380). Asaṅga is credited with the authorship of the  Mahāyānasaṃgraha (‘Compendium of the  Great Vehicle’) and the encyclopedic  Yogācārabhūmiśāstra  (‘Treatise on the Stages of the Practice of Yoga,’ most  likely a compilation by various authors). Vasubandhu is the author of some of the most influential works of Indian Buddhist philosophy,  which include, apart from his Treasury of Higher Knowledge  (written from a Sautrāntika perspective) such seminal texts as  the Madhyāntavibhāgabhāṣya  (‘Commentary on the Separation of the Middle from  Extremes’), the Trisvabhāvanirdeśa  (‘Teaching of the Three Self-Natures’), and the pithy but influential Viṃśatikākārikā  (‘The Twenty Verses’) and  Triṃśikakārikā (‘Thirty  Verses’) (see   §6.3  for a discussion of the main arguments for idealism presented by  Vasubandhu in the Twenty Verses).