seen in Jain literature. The fact that these lists were seen by the early Buddhists as a way to preserve and memorize the doctrine can be seen in the Saṅgīti Sūtra and its various parallels, which mention how the Jain community became divided over matters of doctrine after the death of their leader. The sutta depicts Śāriputra as reciting a list of doctrinal terms and stating that the community will remain "united, unanimous, and in unison we will not dispute" regarding the teaching and also states they will recite together the doctrine. The close connection between the Saṅgīti Sūtra and Abhidharma can be seen in the fact that it became the basis for one of the canonical Abhidharma texts of the Sarvāstivāda school, the Saṅgītiparyāya, which is effectively a commentary on the sutra. Frauwallner notes that basic fundamental concepts such as the 12 āyatanāni, the 18 dhatāvah and the 5 skandhāh often occur as a group in the early Buddhist texts. He also points out another such list that occurs in various texts "comprises several groups of elements of import for entanglement in the cycle of existence" and was modeled on the Oghavagga of the Samyuttanikaya. These lists were intended as a basic way of explaining the Buddhist doctrine, and are likely to have been accompanied by oral explanations, which continued to develop and expand and were later written down. Another related early method is called the "attribute mātṛkā" and refers to lists of terms divided by a dyad or triad of attributes. For example, terms could be grouped into those things that are rūpa (form, physical) or arūpa (formless), saṃskṛtam (constructed) or asaṃskṛtam, and the triad of kuśalam (wholesome), akuśalam (unwholesome) or avyākṛtam (indetermined). An early form of this method can be found in the Dasuttara Sutta. Development The explanations of the various elements in these lists also dealt with how these elements were connected (samprayogah) with each other. Over time, the need arose for an overarching way to classify all these terms and doctrinal elements, and the first such framework was to subsume or include (samgraha) all main terms into the schema of the 12 āyatanāni, the 18 dhatāvah and the 5 skandhāh. Over time, the initial scholastic method of listing and categorizing terms was expanded in order to provide a complete and comprehensive systematization of the doctrine. According to Analayo, the beginning of Abhidharma proper was inspired