目次Contents

卷首Front matter

卷首心要Essence
緒論Introduction
讀法How to read
凡例Conventions
譯者Translator
書目Bibliography
索引Indices
題署Colophon
三十卷 · 二十九單元Thirty fascicles · Twenty-nine units

俱舍論AbhidharmakośabhāṣyaAbhidharmakośabhāṣya

T1558 · 世親造玄奘譯

全帙 · 可讀Complete · Reading now

卷首心要Essence

一部論，怎樣把一切法數清楚，又不留下一個「我」？

《阿毘達磨俱舍論》先不急著給答案。它從一首歸敬頌起手：「諸一切種諸冥滅，拔眾生出生死泥，敬禮如是如理師，對法藏論我當說。」讚的是把一切不明白都滅盡的人，而不是能作萬物的人。接著它自解「對法」與「藏」二名，然後以一個判準——煩惱能否於此隨增——把一切法先切成有漏與無漏，再攝入蘊、處、界三科。九品的骨架就這樣立起來：界品、根品總說諸法之體與用；世品、業品、隨眠品說有漏的流轉——世間是什麼樣子、由何而生、根本在哪裡；賢聖品、智品、定品說無漏的還滅——道、智與定；最後破執我品，不立本頌，通篇對辯，在那一大堆法裡指出：沒有一個我。

它的性格也寫在來歷裡。世親講《毘婆沙》，一日一偈，積成六百頌；應罽賓之請作長行自釋，而「立薩婆多義隨有僻處以經部義破之」——依有部而破以經量。所以這部論最動人的不是它的分類，而是它處處把兩造的理由一句不少地錄下來：無表究竟是不是實有，有部說有一個實在的色在相續，經部說只是思所熏習「微細相續漸漸轉變差別而生」；論主自己說「且止此等眾多諍論」，不下最後一句判語。有部正統的眾賢因此起而反破，作《順正理論》——一部論引出一場對辯，這對辯本身也在本書的考據層裡並列保存。

但數法不是為了數。論裡把理由說得很白：「若離擇法，無勝方便能滅諸惑。」分類只是簡擇的工具，簡擇才是滅惑的路。所以世間之量、劫之長短、九十八使之開合、十智之分齊、四靜慮之支數——這些看似繁瑣的數目，最後都收在賢聖品的一問裡：「然斷必由道力故得，此所由道其相云何？」

而末品把這條路的終點也點明了。它不問「我是什麼」，只問憑什麼知道有它；現量得不到，比量也沒有可徵的差別；記憶與業果也不需要一個我來擔保——「謂業為先，後色心起，中無間斷，名為相續」。八品講有哪些法，講到極細，最後一品告訴你：那裡面沒有一個作者。

讀這部論，可以先問自己三件事：我心裡的世界，是誰在承擔？我以為的「我」，站在哪一塊地上？如果那塊地被一寸一寸拿掉，我還願不願意走下去？

How does a single treatise count out every dharma clearly and yet leave no “self” behind?

The Abhidharmakośa is in no hurry to answer. It begins with a stanza of homage: 「諸一切種諸冥滅，拔眾生出生死泥，敬禮如是如理師，對法藏論我當說。」 tr. “To him in whom darkness of every kind is extinguished, who draws living beings out of the mire of birth and death: I bow in homage to such a teacher of things as they are, and I shall expound the Treatise on the Treasury of Abhidharma.” What it praises is one who has extinguished everything not understood, not one who could make all things. It then explains for itself the two names, Abhidharma and Treasury, and next, by a single criterion—whether the outflows can increase by attachment there—cuts all dharmas first into those with outflows and those without, and gathers them into the three classifications of aggregates, sense fields, and elements. The framework of the nine chapters is raised in just this way. Analysis of the Elements and Analysis of the Faculties state in general the substance and the function of dharmas; Analysis of the World, Analysis of Action, and Analysis of the Latent Tendencies set out the flowing-on of what has outflows—what the world is like, from what it arises, where its root lies; Analysis of the Worthy and the Noble, Analysis of Knowledge, and Analysis of Absorption set out the returning-to-cessation of what is without outflows—path, knowledge, and absorption. Last comes Refutation of the Grasped Self, which establishes no root stanzas and is a debate throughout, pointing out amid that whole mass of dharmas: there is no self.

Its character is written into its origins as well. Vasubandhu expounded the Mahāvibhāṣā, a stanza a day, until six hundred stanzas had accumulated; at the request of the masters of Kashmir he composed a prose commentary of his own, and 「立薩婆多義隨有僻處以經部義破之」 tr. “he sets up the Sarvāstivāda sense and, wherever there is a one-sided place, refutes it with the sense of the Sautrāntikas”—following the Sarvāstivādins and refuting them by the Sautrāntika measure. What is most moving in this treatise is therefore not its classifications but the way it records, everywhere and without dropping a sentence, the reasons on both sides. Is the nonmanifest truly a real existent? The Sarvāstivādins say there is a real form within the continuum; the Sautrāntikas say it is only the subtle continuum perfumed by volition, 「微細相續漸漸轉變差別而生」 tr. “gradually transforming and differentiating as it arises.” The author of the treatise says of himself, 「且止此等眾多諍論」 tr. “let these many disputes rest here for now,” and hands down no final verdict. Saṅghabhadra, the orthodox Sarvāstivādin, rose in counter-refutation and composed the Treatise Conforming to Correct Principle—one treatise drawing forth a whole debate, and that debate itself is preserved side by side in the Apparatus layer of this edition.

But dharmas are not counted for the sake of counting. The treatise states the reason plainly: 「若離擇法，無勝方便能滅諸惑」 tr. “apart from the discernment of dharmas there is no superior means able to extinguish the confusions.” Classification is only the instrument of discernment; discernment is the road on which the confusions are extinguished. And so the measures of the world, the length of the aeons, the opening out and gathering in of the ninety-eight latent tendencies, the boundaries of the ten knowledges, the count of the factors of the four meditative absorptions—all these seemingly tangled numbers are gathered at last into one question in Analysis of the Worthy and the Noble: 「然斷必由道力故得，此所由道其相云何？」 tr. “yet abandoning must be obtained by the force of the path, and what is the mark of this path upon which it depends?”

And the final chapter points out where that road ends. It does not ask what a self is; it asks only on what ground one knows there is one. Direct perception does not reach it; inference offers no distinguishing feature to attest it; memory and the results of action need no self to guarantee them either—「謂業為先，後色心起，中無間斷，名為相續」 tr. “that action comes first and form and mind arise thereafter with no interval between is called the continuum.” Eight chapters tell what dharmas there are, told to the finest degree; the last chapter tells you that within them there is no agent.

Three questions may be asked before reading this treatise. Who bears the world that is in my mind? On what ground does the “I” that I assume stand? And if that ground were taken away inch by inch, would I still be willing to walk on?

緒論Introduction

一、本論與本版底本

《阿毘達磨俱舍論》是世親以本頌六百偈與長行自釋二層，總攝說一切有部毘曇綱要之作。與本論直接相關的漢譯藏本如下：

藏經號	題名與責任者	卷	本版角色
T29n1558	尊者世親造 · 唐玄奘譯《阿毘達磨俱舍論》	三十卷九品	本版唯一底本；三疏所釋本
T29n1559	婆藪盤豆造 · 陳真諦譯《阿毘達磨俱舍釋論》	二十二卷	異譯對勘主校本
T29n1560	世親菩薩造 · 唐玄奘譯《阿毘達磨俱舍論本頌》	—	本頌單行本；用以界定何為本頌、何為長行

本版以 T1558 為 source-of-record。玄奘本九品依論本品次平列，作為閱讀與引用的穩定脊樑。真諦舊譯可揭示譯名、開合與詳略之差，卻不會靜默補寫底本。

九品之名依底本卷端逐字：分別界品第一、分別根品第二、分別世品第三、分別業品第四、分別隨眠品第五、分別賢聖品第六、分別智品第七、分別定品第八、破執我品第九。其中破執我品無本頌，通篇長行，本版作附論處理。

二、造論緣起與二譯先後

造論之事，漢傳有真諦所譯《婆藪槃豆法師傳》一段可稽：世親講《毘婆沙》，一日一偈，「如此次第造六百餘偈攝毘婆沙義……即是俱舍論偈也」；罽賓師乞長行，「法師即作長行解偈。立薩婆多義隨有僻處以經部義破之。名為阿毘達磨俱舍論」〔T50n2049 0190b02–0190c12〕。依有部而破以經量，一句傳記道盡全論性格。

二譯之年，經錄有明文。真諦舊譯：「阿毘達磨俱舍釋論二十二卷　婆藪盤豆造　第一譯與唐譯俱舍論同本天嘉四年正月二十五日於制旨寺出至閏十月十日訖至五年十二月二日更勘至光大元年十二月二十五日訖」〔T55n2154 0545c16–18〕。玄奘新譯：「阿毘達磨俱舍論三十卷……第二出與真諦出者同本永徽二年五月十日於大慈恩寺翻經院譯至五年七月二十七日畢沙門元瑜筆受」〔T55n2154 0557a22–23〕；本頌單行本「永徽二年於大慈恩寺翻經院譯沙門元瑜等筆受」〔T55n2154 0557a20〕。譯事另有僧傳旁證：玄奘永徽五年春二月答書自言「其《俱舍》、《順正理》，見譯未周，今年必了」〔T50n2053 0261c20〕。二錄明言真諦「第一譯」、玄奘「第二出」、二本「同本異譯」。《貞元錄》所記真諦譯之月日與《開元錄》小異，本版並錄不判。

三、本論在漢傳的兩個名目

古德給本論兩個名目，本版只錄其出處，不代作定論。

其一，「聰明論」。普光《俱舍論記》敘論之緣起，說「故印度學徒，號為聰明論也」〔T41n1821 0001a21–22〕；圓暉《俱舍論頌疏》自序同用此語〔T41n1823 0813b11〕，並釋其所由——「如似毒門，名慧毒門。聰明論名因茲起也」〔T41n1823 0814c01–c02〕。此目經錄未見，法寶《俱舍論疏》與神泰疏亦未用。本論末品之七言頌「於此方隅已略說，為開智者慧毒門」〔T29 0159b13〕，正是「慧毒門」一語之經文所繫。

其二，後世習稱之「理長為宗」。此四字連文於三疏及泰疏皆未檢得，其古德之源作「據理為宗」：光記「論師據理為宗，非存朋執」〔T41n1821 0001a17–18〕；寶疏「長行中唯以理勝為宗，非偏一部」〔T41n1822 0458b01〕、「理長為是，非定一宗」〔T41n1822 0458b08〕、「論主不定執一宗，理長即取」〔T41n1822 0605c01〕。本版於讀者面採古德原語，不以後起之通稱代之。

四、系內對辯：眾賢之反破

本論依有部而破以經量，故有部正統論師眾賢起而反破，作《阿毘達磨順正理論》T29n1562（八十卷）與《阿毘達磨藏顯宗論》T29n1563（四十卷），皆玄奘譯。此二論是讀本論『破有部處』的論內對辯見證：一義二宗，各有其理。

本版於本論實有對辯之處引眾賢逐字並錄，有則錄、無則闕，不通論全引，也不判勝負。讀者由此可見本論不是一部孤立的綱要，而是部派毘曇末期一場大論爭中的一造。

五、三疏與泰疏

漢傳注釋於本論最為稠密，三大疏全存：

普光《俱舍論記》T41n1821，三十卷，逐文詳疏，玄奘親炙弟子所述，本版取為主要義疏鏡。
法寶《俱舍論疏》T41n1822，與光記並稱二大疏，時與普光異解，本版取為主副。
圓暉《俱舍論頌疏》T41n1823，專釋六百本頌，科段分明，本版取其科判骨架與入門讀法。

三大疏外別有神泰《俱舍論疏》，漢傳殘缺，存卍續藏 X53n0836 七卷。本版有殘則錄，標其為殘本；覆蓋之處，義疏層即由「三疏之鏡」轉稱「四疏之鏡」。三疏互異之解，本版並錄不判。

六、本版型制與現況

本論三十卷、純漢二十萬四千六百二十三字，依論本科段與玄奘原分卷切為二十九個閱讀單元，分繫九品之下。原典層保存古漢語並帶頁錨；白話順文而不夾未釋之術語；義疏開義並以三疏（或四疏）為鏡；考據依論之九目呈證；心要提供短入口。

九品二十九子之中英各層皆已建竣並經譯者通讀印可，本版標作 v1.0（二〇二六年夏）。引用時應以實際藏經號與頁欄行回查原文。

I. The Treatise and the Base of This Edition

The Abhidharmakośa is Vasubandhu’s comprehensive gathering of the essentials of the Sarvāstivāda Abhidharma in two layers: six hundred root stanzas and his own prose commentary. The Chinese canonical witnesses directly bearing on it are these:

Canon no.	Title and responsibility	Fascicles	Role in this edition
T29n1558	Composed by the venerable Vasubandhu · translated by Xuanzang of the Tang, 《阿毘達磨俱舍論》	30 fascicles, 9 chapters	Sole base text of this edition; the version on which the three commentaries comment
T29n1559	Composed by Vasubandhu · translated by Paramārtha of the Chen, 《阿毘達磨俱舍釋論》	22 fascicles	Principal collation witness among the alternate translations
T29n1560	Composed by the bodhisattva Vasubandhu · translated by Xuanzang of the Tang, 《阿毘達磨俱舍論本頌》	—	The root stanzas circulating separately; used to fix what is root stanza and what is prose

This edition takes T1558 as its source of record. The nine chapters of Xuanzang’s version stand level in the treatise’s own chapter order and serve as the stable spine for reading and citation. Paramārtha’s older translation can disclose differences of rendered name, of division and combination, and of relative fullness, but it never silently supplies wording to the base.

The names of the nine chapters follow the fascicle heads of the base text verbatim: Analysis of the Elements, Chapter One; Analysis of the Faculties, Chapter Two; Analysis of the World, Chapter Three; Analysis of Action, Chapter Four; Analysis of the Latent Tendencies, Chapter Five; Analysis of the Worthy and the Noble, Chapter Six; Analysis of Knowledge, Chapter Seven; Analysis of Absorption, Chapter Eight; Refutation of the Grasped Self, Chapter Nine. Of these, Refutation of the Grasped Self has no root stanzas and is prose throughout; this edition treats it as an appended treatise.

II. The Occasion of Composition and the Order of the Two Translations

For the composing of the treatise, the Chinese transmission preserves a passage in the Life of Master Vasubandhu, translated by Paramārtha. Vasubandhu expounded the Mahāvibhāṣā, a stanza a day, and 「如此次第造六百餘偈攝毘婆沙義……即是俱舍論偈也」 tr. “in this order he composed more than six hundred stanzas gathering the sense of the Mahāvibhāṣā . . . these are the stanzas of the Kośa.” When the masters of Kashmir asked for a prose commentary, 「法師即作長行解偈。立薩婆多義隨有僻處以經部義破之。名為阿毘達磨俱舍論」 tr. “the master then composed prose to explain the stanzas. He sets up the Sarvāstivāda sense and, wherever there is a one-sided place, refutes it with the sense of the Sautrāntikas. It is named the Abhidharmakośa”〔T50n2049 0190b02–0190c12〕. Following the Sarvāstivādins and refuting them by the Sautrāntika measure: one sentence of biography states the character of the whole treatise.

For the years of the two translations, the catalogues speak plainly. Paramārtha’s older translation: 「阿毘達磨俱舍釋論二十二卷　婆藪盤豆造　第一譯與唐譯俱舍論同本天嘉四年正月二十五日於制旨寺出至閏十月十日訖至五年十二月二日更勘至光大元年十二月二十五日訖」 tr. “Expository Treatise on the Treasury of Abhidharma, in twenty-two fascicles, composed by Vasubandhu; the first translation, the same original as the Tang translation of the Abhidharmakośa; issued at Zhizhi Monastery on the twenty-fifth day of the first month of the fourth year of Tianjia, finished on the tenth day of the intercalary tenth month; further collated from the second day of the twelfth month of the fifth year, finished on the twenty-fifth day of the twelfth month of the first year of Guangda”〔T55n2154 0545c16–18〕. Xuanzang’s new translation: 「阿毘達磨俱舍論三十卷……第二出與真諦出者同本永徽二年五月十日於大慈恩寺翻經院譯至五年七月二十七日畢沙門元瑜筆受」 tr. “Abhidharmakośa, in thirty fascicles . . . the second issue, the same original as the one issued by Paramārtha; translated at the Scripture-Translation Cloister of the Great Ci’en Monastery from the tenth day of the fifth month of the second year of Yonghui, completed on the twenty-seventh day of the seventh month of the fifth year, the monk Yuanyu taking it down”〔T55n2154 0557a22–23〕; and for the separately circulating root stanzas, 「永徽二年於大慈恩寺翻經院譯沙門元瑜等筆受」 tr. “translated in the second year of Yonghui at the Scripture-Translation Cloister of the Great Ci’en Monastery, the monk Yuanyu and others taking it down”〔T55n2154 0557a20〕. The monastic biography provides collateral witness to the translation work: in the second month of spring in the fifth year of Yonghui, Xuanzang says in a reply of his own, 「其《俱舍》、《順正理》，見譯未周，今年必了」 tr. “the Kośa and the Conforming to Correct Principle, whose translation is under way and not yet complete, will certainly be finished this year”〔T50n2053 0261c20〕. The two catalogues state expressly that Paramārtha’s is “the first translation” and Xuanzang’s “the second issue,” and that the two are alternate translations of one original. The Zhenyuan Catalogue records the month and day of Paramārtha’s translation slightly differently from the Kaiyuan Catalogue; this edition records both without adjudicating.

III. Two Names for the Treatise in the Chinese Transmission

The ancient masters gave the treatise two names. This edition only records where they come from and composes no verdict on their behalf.

First, the “Treatise of Intelligence.” Puguang’s Record of the Abhidharmakośa, narrating the occasion of the treatise, says 「故印度學徒，號為聰明論也」 tr. “therefore the students of India named it the Treatise of Intelligence”〔T41n1821 0001a21–22〕. Yuanhui’s preface to his own Verse Commentary on the Abhidharmakośa uses the same expression〔T41n1823 0813b11〕, and explains what it comes from: 「如似毒門，名慧毒門。聰明論名因茲起也」 tr. “it is as it were a poison-gate, and so is named the poison-gate of discernment. The name Treatise of Intelligence arises from this”〔T41n1823 0814c01–c02〕. This name is not found in the catalogues, and neither Fabao’s Commentary on the Abhidharmakośa nor Shentai’s commentary uses it. The seven-character stanza in the treatise’s final chapter, 「於此方隅已略說，為開智者慧毒門」 tr. “within this corner it has been briefly expounded, in order to open for the wise the poison-gate of discernment”〔T29 0159b13〕, is precisely the treatise-text to which the phrase “poison-gate of discernment” is fastened.

Second, the phrase later customary as 「理長為宗」 tr. “taking the stronger principle as the standard.” These four characters in a single connected phrase are not found in the three commentaries or in Shentai’s, and their ancient-master source reads 「據理為宗」 tr. “taking principle as the standard.” Puguang’s Record: 「論師據理為宗，非存朋執」 tr. “the master of the treatise takes principle as his standard and does not maintain partisan attachment”〔T41n1821 0001a17–18〕; Fabao’s Commentary: 「長行中唯以理勝為宗，非偏一部」 tr. “in the prose he takes only the superior principle as his standard and does not lean to one school”〔T41n1822 0458b01〕, 「理長為是，非定一宗」 tr. “where the principle is stronger, that is right; he is not fixed to one school”〔T41n1822 0458b08〕, and 「論主不定執一宗，理長即取」 tr. “the author is not fixed in holding to one school; where the principle is stronger he takes it”〔T41n1822 0605c01〕. On the reader’s surface this edition adopts the ancient masters’ own wording and does not substitute the later customary phrase for it.

IV. Debate within the System: Saṅghabhadra’s Counter-Refutation

Because the treatise follows the Sarvāstivādins and refutes them by the Sautrāntika measure, Saṅghabhadra, the orthodox Sarvāstivādin master, rose in counter-refutation and composed the Treatise Conforming to Correct Principle, T29n1562 (eighty fascicles), and the Treatise Revealing the Doctrine, T29n1563 (forty fascicles), both translated by Xuanzang. These two treatises are the witnesses of debate within the system for reading the places where this treatise refutes the Sarvāstivādins: one meaning and two schools, each with its own reasons.

Where this treatise actually contains such debate, this edition cites Saṅghabhadra verbatim and records him alongside—recording where there is something, leaving absent where there is not, neither citing the two treatises wholesale nor adjudicating victory and defeat. The reader may thereby see that this treatise is not an isolated compendium but one party in a great controversy at the close of the Abhidharma period.

V. The Three Commentaries and Shentai’s Commentary

Chinese commentary on this treatise is the densest of any, and the three great commentaries survive complete:

Puguang’s Record of the Abhidharmakośa, T41n1821, in thirty fascicles: a detailed line-by-line commentary set down by a disciple who studied directly under Xuanzang. This edition takes it as the principal mirror of exposition.
Fabao’s Commentary on the Abhidharmakośa, T41n1822: named together with Puguang’s Record as one of the two great commentaries, at times differing from Puguang in interpretation. This edition takes it as the principal secondary mirror.
Yuanhui’s Verse Commentary on the Abhidharmakośa, T41n1823: a commentary on the six hundred root stanzas alone, with a clear division of sections. This edition takes from it the framework of the outline and its way of entry for a beginner.

Beside the three great commentaries there is Shentai’s Commentary on the Abhidharmakośa, which survives in Chinese only in fragments, seven fascicles preserved in the Manji Supplement, X53n0836. This edition records the fragment where it exists and marks it as a fragmentary witness; where it gives coverage, the Exposition layer changes its designation from “a mirror of three commentaries” to “a mirror of four commentaries.” Where the three commentaries interpret differently, this edition records them side by side without adjudication.

VI. The Form and the Present State of This Edition

The treatise has thirty fascicles and 204,623 characters of pure Chinese. Following the treatise’s own divisions and Xuanzang’s original fascicle divisions, it is carved into twenty-nine reading units distributed under the nine chapters. The Source-Text preserves the classical Chinese with page loci; the Vernacular follows the wording without carrying unexplained technical terms; the Exposition opens the meaning and takes the three commentaries (or four) as its mirror; the Apparatus presents evidence under the treatise’s nine headings; the Heart-Essence offers a short point of entry.

The Chinese and English layers of all twenty-nine units across the nine chapters are complete and have received the translator's reading approval, and this edition is designated v1.0 (summer 2026). When citing, check wording against the original by its actual canon number and page-column-line locus.

讀法How to read

一、先選入口

本版不要求所有人從界品第一字讀到破執我品最後一字。可以依目的選路：

初次相遇：先讀本卷首心要，再選一個單元的心要與白話，最後回到原典。
連續通讀：依品次讀原典與白話；一個單元讀完，再看義疏如何開義。
證據回查：由原典進考據，查科判、術語、校勘、真諦異譯、眾賢對辯、三疏異解、譯史；義疏中的古德判釋也應能回到考據之證。
只想讀骨架：先讀各品各單元的心要，再挑一條主題讀路走完。

二、頌與長行怎樣相待

本論是頌與長行二層之書。六百本頌是世親先造之綱，長行是其後所作之自釋；玄奘本二者渾於一譯，體例作「頌曰……論曰……」，整頌先出，長行隨後牒釋。單行的《本頌》T29n1560 別行於世，本版即用它來界定何為本頌、何為長行所引之他頌。

因此讀本論有一個隨時可用的定位法：先看這一段長行在牒哪一句頌。頌是綱，長行是論主自己對綱的解釋；而長行之中又常引經頌、他師之頌或重攝前義之頌——這些不入六百之數。本版於原典層逐塊標記其身分（本頌之正次、七言序頌、引頌、攝頌、論主自造頌），讀者不必自行分辨。

破執我品是唯一的例外：全品無本頌，通篇長行對辯，末後三頌勸學而全書終。

三、五條主題讀路

一切法的體與用

界品與根品是全論的總說。界品先以有漏無漏總判一切法，開蘊、處、界三科，立「能持自相故名為法」之法義；根品接著說二十二根、心與心所、心不相應行，並以六因、四緣、五果說明諸法如何生起。七十五法的全圖即在這兩品之內。

世間是什麼樣子

世品畫圖：三界五趣、四生、中有、十二緣起、四食、器世間之量、身量壽量、劫與三災。此品數目最密，宜白話與考據對讀——量數之名（踰繕那、洛叉、剎那、阿僧企耶）多有古德音義可徵，考據層逐條錄之。

這幅圖由何而生

業品接著問：「如是差別由誰而生？」答曰由業。此品先拆業體（思與思所作、身語意三業、表與無表），再入兩場大諍——身表以形為體、無表是否實有；然後說三律儀、十業道、黑白四業、五無間與三障。全論最密的比量論證多在此品。

根本在哪裡

隨眠品說惑：隨眠之體、九十八使、三世實有之辯、結縛纏垢五蓋、斷惑遍知。「業由隨眠方得生長，離隨眠業無感有能」——世、業、隨眠三品，是同一條有漏因果鏈的三段。

道、智與定

賢聖品從「然斷必由道力故得，此所由道其相云何？」一問起，說四諦二諦、三慧、四念住、四善根、見道十六心、四向四果、七聖與菩提分法；智品說十智、忍智之別、佛不共法與六通；定品說四靜慮、四無色、諸等至、四無量與諸功德，末有正法住世之說。三品是還滅一面之全程。

最後破執我品收全論：不立我而業果相續如何成立——「謂業為先，後色心起，中無間斷，名為相續」。

四、怎樣使用五層

層	最適合回答的問題
原典	玄奘本實際怎樣說？這一句的頁錨在哪裡？這一塊是本頌還是引頌？
白話	這一段連續說了甚麼？這一場往復是誰問誰答？
義疏	這一段的義理怎樣展開？三疏（或四疏）怎樣照讀？
考據	真諦本怎麼譯？眾賢怎麼破？三疏怎樣異解？異讀與譯史有何證據？
心要	這一個單元最值得帶走的是甚麼？

白話不代判義，義疏不改寫原典，考據不代古德裁決，心要也不代替完整論文。若一個讀法無法回到原典或明確歸屬的古德文字，應把它視為本版的解說，而不是論中逐字所說。

五、讀本論的兩個提醒

留意論主用字的溫度。 本論之中，「傳說」「有說」「有餘師說」「毘婆沙師傳說」各有分量；同一段裡，論主明破一宗而於另二造只說「且止此等眾多諍論」。判與不判之別，是本論最要緊的讀法之一，本版於各層皆守此界。

古德之判不等於論文自說。 例如界品「因此傳佛說對法」一個「傳」字，眾賢即讀作論主不信對法為佛所說，唐疏亦有同此讀者——此讀出於古德，論文自身未作此釋。本版把這一類判釋歸入考據與義疏，不下灌入白話或原典。

六、引用時的最短原則

引用本版，至少保留『品次＋品名＋單元＋層名』；引用論或古德逐字語句，再加藏經號與實際頁欄行。只寫『《俱舍論》說』不足以分辨玄奘 T1558、真諦 T1559 或三疏之文。

I. Choose an Entry Point First

This edition does not require everyone to read from the first word of Analysis of the Elements to the last word of Refutation of the Grasped Self. Choose a route according to purpose:

A first encounter — read the Opening Heart-Essence, then the Heart-Essence and Vernacular of one unit, and finally return to the Source-Text.
Continuous reading — follow the Source-Text and Vernacular in chapter order; when a unit is finished, see how the Exposition opens its meaning.
Checking evidence — move from the Source-Text into the Apparatus for the outline, terminology, textual collation, Paramārtha’s alternate translation, Saṅghabhadra’s debate, the divergent readings of the three commentaries, and translation history. An ancient master’s judgment used in the Exposition should also be traceable to the evidence in the Apparatus.
Only the framework — read the Heart-Essence of each unit in each chapter first, then follow one thematic route through to its end.

II. How Stanza and Prose Stand to Each Other

This treatise is a book in two layers, stanza and prose. The six hundred root stanzas are the outline Vasubandhu composed first; the prose is the commentary he afterwards made on his own work. In Xuanzang’s version the two are fused in one translation, in the form 「頌曰……論曰……」 tr. “the stanza says . . . the treatise says . . .”: the complete stanza comes first and the prose follows, taking it up phrase by phrase. The Root Stanzas, T29n1560, circulate separately in the world, and this edition uses that witness to fix what is a root stanza and what is another stanza cited within the prose.

There is therefore one method of orientation always available in reading this treatise: first see which line of stanza this stretch of prose is taking up. The stanza is the outline; the prose is the author’s own explanation of it. And within the prose he often cites stanzas from scripture, stanzas of other masters, or stanzas re-gathering what has gone before—none of which enter the count of six hundred. This edition marks the identity of every stanza-block in the Source-Text layer (the proper sequence number among the root stanzas, a prefatory stanza in seven-character lines, a cited stanza, a summarizing stanza, or a stanza composed by the author himself), so that the reader need not sort them out unaided.

Refutation of the Grasped Self is the sole exception: the whole chapter has no root stanzas and is a prose debate throughout, closing with three stanzas exhorting study, and with them the book ends.

III. Five Thematic Routes

The Substance and Function of All Dharmas

Analysis of the Elements and Analysis of the Faculties are the general statement of the whole treatise. Analysis of the Elements first adjudicates all dharmas in general as with or without outflows, opens the three classifications of aggregates, sense fields, and elements, and establishes the sense of dharma as 「能持自相故名為法」 tr. “because it can maintain its intrinsic mark it is called a dharma.” Analysis of the Faculties then treats the twenty-two faculties, mind and mental factors, and the formations not associated with mind, and explains by way of the six causes, four conditions, and five results how dharmas arise. The complete map of the seventy-five dharmas lies within these two chapters.

What the World Is Like

Analysis of the World draws the picture: the three realms and five destinies, the four modes of birth, intermediate existence, the twelve links of dependent origination, the four nutriments, the measures of the receptacle world, bodily measure and lifespan, aeons and the three catastrophes. The numbers are densest in this chapter, and the Vernacular is best read against the Apparatus—the names of the measures (yojana, lakṣa, kṣaṇa, asaṃkhyeya) have many ancient glosses of sound and sense to attest them, and the Apparatus layer records them item by item.

From What This Picture Arises

Analysis of Action then asks, 「如是差別由誰而生？」 tr. “by what are differences such as these produced?” The answer is: by action. This chapter first takes apart the substance of action (volition and what volition brings about; the three actions of body, speech, and mind; the manifest and the nonmanifest), then enters two great disputes—whether bodily manifest action has shape for its substance, and whether the nonmanifest is a real existent; and then treats the three disciplines, the ten paths of action, the four actions black and white, the five deeds of immediate retribution, and the three obstructions. The densest inferential argument in the whole treatise is mostly in this chapter.

Where the Root Lies

Analysis of the Latent Tendencies treats the confusions: the substance of a latent tendency, the ninety-eight latent tendencies, the debate over real existence in the three times, fetters, bonds, entanglements, grime, the five hindrances, and the abandoning of the confusions with full comprehension. 「業由隨眠方得生長，離隨眠業無感有能」 tr. “action grows only when the latent tendencies sustain it; parted from the latent tendencies, action has no power to call forth existence”—the World, Action, and the Latent Tendencies are three segments of one chain of causation with outflows.

Path, Knowledge, and Absorption

Analysis of the Worthy and the Noble begins from the one question 「然斷必由道力故得，此所由道其相云何？」 tr. “yet abandoning must be obtained by the force of the path, and what is the mark of this path upon which it depends?”, and treats the four truths and two truths, the three kinds of discernment, the four foundations of mindfulness, the four wholesome roots, the sixteen minds of the path of seeing, the four approaches and four fruits, the seven noble persons, and the factors of awakening. Analysis of Knowledge treats the ten knowledges, the difference between receptivity and knowledge, the dharmas exclusive to a buddha, and the six supernormal knowledges. Analysis of Absorption treats the four meditative absorptions, the four formless states, the several attainments, the four immeasurables, and the merits, closing with the abiding of the true Dharma in the world. These three chapters are the whole course of the side of returning to cessation.

Last, Refutation of the Grasped Self gathers up the whole treatise: how the continuity of action and its result is established without positing a self—「謂業為先，後色心起，中無間斷，名為相續」 tr. “that action comes first and form and mind arise thereafter with no interval between is called the continuum.”

IV. How to Use the Five Layers

Layer	The question it is best fitted to answer
Source-Text	What does Xuanzang’s version actually say? Where is the page locus of this sentence? Is this block a root stanza or a cited stanza?
Vernacular	What does this passage say continuously? In this exchange, who is asking whom, and who answers?
Exposition	How does the doctrine of this passage unfold? How do the three commentaries (or four) read alongside it?
Apparatus	How does Paramārtha’s version render it? How does Saṅghabhadra refute it? How do the three commentaries differ? What evidence is there for variant readings and translation history?
Heart-Essence	What is most worth carrying away from this one unit?

The Vernacular does not adjudicate doctrine on the treatise’s behalf; the Exposition does not rewrite the Source-Text; the Apparatus does not decide for the ancient masters; and the Heart-Essence does not replace the complete treatise. If a reading cannot be returned to the Source-Text or to a clearly attributed passage of an ancient master, it should be regarded as this edition’s explanation and not as what the treatise says word for word.

V. Two Cautions for Reading This Treatise

Attend to the temperature of the author’s wording. In this treatise 「傳說」 tr. “it is transmitted,” 「有說」 tr. “some say,” 「有餘師說」 tr. “some other master says,” and 「毘婆沙師傳說」 tr. “the Vaibhāṣika masters transmit” each carry their own weight. Within one and the same passage, the author may refute one school explicitly and yet say of the other two only 「且止此等眾多諍論」 tr. “let these many disputes rest here for now.” The difference between adjudicating and not adjudicating is one of the most important matters in reading this treatise, and this edition keeps that boundary in every layer.

An ancient master’s judgment is not the treatise speaking for itself. For instance, in Analysis of the Elements the single word 「傳」 tr. “transmitted” in the sentence 「因此傳佛說對法」 tr. “on this basis it is transmitted that the Buddha spoke the Abhidharma” was read by Saṅghabhadra as showing that the author did not believe the Abhidharma to be the Buddha’s word, and some Tang commentators read it the same way. That reading comes from the ancient masters; the treatise-text itself makes no such explanation. This edition places such judgments in the Apparatus and the Exposition and does not pour them down into the Vernacular or the Source-Text.

VI. The Shortest Principle for Citation

When citing this edition, retain at least ‘chapter number + chapter title + unit + layer’. When citing the treatise or an ancient master word for word, add the canon number and the actual page-column-line locus. To write only “the Kośa says” is not enough to distinguish Xuanzang’s T1558, Paramārtha’s T1559, and the wording of the three commentaries.

凡例Conventions

一、底本與對校本

唯一底本：尊者世親造、唐玄奘譯《阿毘達磨俱舍論》T29n1558，三十卷九品。
異譯對校：婆藪盤豆造、陳真諦譯《阿毘達磨俱舍釋論》T29n1559，二十二卷。
本頌校本：世親菩薩造、唐玄奘譯《阿毘達磨俱舍論本頌》T29n1560，用以界定本頌與長行之分。
系內對辯：眾賢造、唐玄奘譯《阿毘達磨順正理論》T29n1562、《阿毘達磨藏顯宗論》T29n1563。
二譯只在各自實有的段落內對勘。譯名差、開合差、詳略差如實並列；不以異譯靜默補底本，也不以底本詞形覆蓋異譯。題名之差（真諦作「釋論」、玄奘作「論」）本身即是見證，存之不併。

底本取 CBETA 電子本之大正底本讀，造字依組字式保存，不取近代正規化字形。

二、單元切分

本論三十卷九品，依論本科段與玄奘原分卷切為二十九個閱讀單元，分繫九品之下；各單元之界皆落於論本自然科段，牒釋之塊不跨單元。破執我品無本頌、通篇長行，全品作一單元，體例作附論。

單元是本版的閱讀格線，不取代論本之品次與卷次；引用仍以品名與底本頁欄行為準。

三、五層分工

原典逐字保存 T1558 漢文，並帶卷題、品題與頁錨。
白話忠實順文，逐字覆蓋而不夾未釋之術語，不倒灌古德判釋。
義疏先由論文開義，再以三疏為鏡；神泰疏有覆蓋之單元，改稱四疏之鏡。義疏末節名為「承衍」，只列可對讀之座標，不作定判。
考據依論之九目呈證（見下第五條）。
心要作初讀入口，不代替完整論文與證據。

原典只存古漢語；其餘四層各具中文與英文。英文鏡譯不另造原典，所有漢文權威仍回到原典層。

四、頌之標記

原典層於每一頌塊標其身分：本頌依該品之真實頌次標記；界品卷首三首七言另標為序頌；長行中所引之他頌標為引頌，重攝前義之頌標為攝頌，論主自造而本頌單行本不收者標為論主自造頌——凡非本頌者皆明標「非本頌」。考據與義疏引頌次，一律依原典層之標記，不用流水編號。

八品本頌合為六百，破執我品無本頌。此數以本頌單行本各品題下之夾注為硬約束；神泰疏所傳八品頌數與之逐一相符，二源互證。本論界品卷首序頌之計數，古德與本版所計者異——神泰作「二行頌」而未計歸敬頌，本版標記則序一至序三並列。二說並錄，不相違，唯所計者異。

五、考據九目

考據層依固定次第呈證：一、科判定位；二、術語（名相）；三、校勘；四、異譯對勘；五、系內對辯；六、諸家異釋；七、互讀；八、譯史；九、校本定位。

逐目有則錄、無則據實標闕，不湊補。眾賢二論規模巨大，唯於本論實有對辯之處引之，不通論全引。神泰疏殘，有殘則錄並標其為殘本。

六、校勘之錄法

校勘依『取大正底本之讀』為政策：底本從大正之讀，諸本異讀括註並錄，不逕改底本；CBETA 有回改者，並錄大正原印並標其為回改。大正原書所加之梵語對音註不是異讀，不入校勘之數，錄其存在而不作依據。

七、引文與義理

權威引文只取經、論與古德，逐字保留並繫實際藏經號與頁欄行。
中文「」內為逐字徵引，標點依所引之本；『』為本版今語之提挈與撮意，不冒充原文；行內夾注作〔……〕。
頁錨繫於引句首字之前最近之行標；起訖式作〔起錨–訖錨〕，一組並列數錨者各繫其前一項徵引。凡有出處者必帶頁行。
論主自說、真諦異譯、眾賢反破、三疏之解四者必須分層。眾賢之破與三疏之解，不得下灌作論之直說。
論主有明破明結者，如實傳其判；論主未判而以「且止此等眾多諍論」收場者，不代之作判。部派勝負與義理是非，本版並錄不判。
三疏互異之解各自歸屬並列；一正一反相鄰之古德語，引之不得互代。

八、梵語與羅馬字

梵語唯依古德所傳：玄奘與真諦之譯名、古德所存之音寫與音義訓釋。
羅馬字只作發音輔助，須繫於古德音寫可徵者；古德無傳者從闕，不據近代校本擬補。
大正原書之梵語對音註係近代校者所加，非古德所傳，不作依據。

九、版本與題署

九品二十九單元之中英各層皆已建竣並經譯者通讀印可，本版標作 v1.0（二〇二六年夏）。中文各層以『釋慧鏡 · 指月 · 俱舍論 · 品名 · 單元 · 2026 夏』題署。引用時以品名、單元與底本頁錨共同定位。

I. Base Text and Collation Witnesses

Sole base text — 《阿毘達磨俱舍論》, composed by the venerable Vasubandhu and translated by Xuanzang of the Tang, T29n1558, in thirty fascicles and nine chapters.
Alternate-translation collation — 《阿毘達磨俱舍釋論》, composed by Vasubandhu and translated by Paramārtha of the Chen, T29n1559, in twenty-two fascicles.
Collation witness for the root stanzas — 《阿毘達磨俱舍論本頌》, composed by the bodhisattva Vasubandhu and translated by Xuanzang of the Tang, T29n1560, used to fix the division between root stanza and prose.
Debate within the system — 《阿毘達磨順正理論》 T29n1562 and 《阿毘達磨藏顯宗論》 T29n1563, composed by Saṅghabhadra and translated by Xuanzang.
The two translations are collated only within the passages each actually contains. Differences of rendered name, of division and combination, and of relative fullness are set side by side as transmitted; an alternate translation never silently supplies the base, and the base never overwrites the word-forms of an alternate translation. The difference of title is itself a witness—Paramārtha has 「釋論」 tr. “Expository Treatise,” Xuanzang has 「論」 tr. “Treatise”—and is preserved, not merged.

The base text follows the reading of the Taishō base in the CBETA electronic edition; composed characters are preserved in their character-composition form, and no modern normalized graph is adopted.

II. Division into Units

The treatise has thirty fascicles and nine chapters. Following the treatise’s own divisions and Xuanzang’s original fascicle divisions, it is carved into twenty-nine reading units distributed under the nine chapters. Every unit boundary falls at a natural division of the treatise itself, and no block of prose taking up a stanza crosses a unit boundary. Refutation of the Grasped Self, having no root stanzas and being prose throughout, forms a single unit for the whole chapter and is treated in the form of an appended treatise.

The unit is this edition’s reading grid; it does not replace the treatise’s own chapter and fascicle numbers. Citation still goes by chapter title and by the page-column-line locus of the base text.

III. The Division of Labor among the Five Layers

The Source-Text preserves the Chinese of T1558 verbatim, with fascicle titles, chapter titles, and page loci.
The Vernacular follows the wording faithfully, covering it word for word without carrying unexplained technical terms, and does not pour the ancient masters’ judgments back into it.
The Exposition opens the meaning from the treatise-text first and then takes the three commentaries as its mirror; in units where Shentai’s commentary gives coverage, the designation changes to a mirror of four commentaries. The closing section of the Exposition is named Further Resonances; it lists only coordinates that may be read alongside and composes no verdict.
The Apparatus presents evidence under the treatise’s nine headings (see section V below).
The Heart-Essence serves as a doorway for a first reading and does not replace the complete treatise or its evidence.

The Source-Text preserves classical Chinese alone; each of the other four layers exists in both Chinese and English. The English mirror creates no separate Source-Text, and all authority for the Chinese returns to the Source-Text layer.

IV. The Marking of Stanzas

The Source-Text layer marks the identity of every stanza-block: a root stanza is marked by its true sequence number within that chapter; the three seven-character stanzas at the head of Analysis of the Elements are further marked as prefatory stanzas; a stanza of another cited within the prose is marked as a cited stanza; a stanza re-gathering what has gone before is marked as a summarizing stanza; and a stanza composed by the author himself but not included in the separately circulating Root Stanzas is marked as a stanza composed by the author—everything that is not a root stanza being expressly marked “not a root stanza.” The Apparatus and the Exposition cite stanza numbers strictly according to the marking of the Source-Text layer, never by a running serial number.

The root stanzas of eight chapters together make six hundred; Refutation of the Grasped Self has no root stanzas. This count is bound hard by the interlinear notes under each chapter title of the separately circulating Root Stanzas; the stanza counts for the eight chapters transmitted in Shentai’s commentary agree with these one by one, the two sources attesting each other. As for the count of the prefatory stanzas at the head of Analysis of the Elements, the ancient masters and this edition count different things—Shentai has “two lines of stanza” and does not count the stanza of homage, while this edition’s marking sets out Prefatory One through Prefatory Three. The two accounts are recorded together; they do not conflict, only what is being counted differs.

V. The Nine Headings of the Apparatus

The Apparatus layer presents evidence in a fixed order: I. placement within the outline; II. terminology (technical terms); III. textual collation; IV. collation with the alternate translation; V. debate within the system; VI. divergent interpretations among the masters; VII. cross-readings; VIII. translation history; IX. placement of the collation witnesses.

Each heading records what there is and, where there is nothing, marks the absence according to the facts without padding. Saṅghabhadra’s two treatises are vast in scale, and they are cited only where this treatise actually contains debate, never wholesale. Shentai’s commentary is fragmentary; the fragment is recorded where it exists and marked as a fragmentary witness.

VI. The Method of Textual Collation

Collation follows the policy of ‘taking the reading of the Taishō base’: the base text follows the Taishō reading, variant readings in the several witnesses are recorded in parentheses alongside without altering the base, and where CBETA has emended back, the Taishō original printing is recorded alongside and marked as an emendation. The Sanskrit phonetic notes added by the original Taishō edition are not variant readings; they do not enter the count of collation items, and their existence is recorded without being used as evidence.

VII. Quotation and Doctrine

Authoritative quotation is taken only from scriptures, treatises, and the ancient masters, preserved verbatim and tied to an actual canon number and page-column-line locus.
Chinese within 「」 is a verbatim quotation, its punctuation following the witness quoted; 『』 marks this edition’s own present-day formulations and condensations and does not pass for the original wording; an inline note within a line is written 〔……〕.
A page locus is fastened to the nearest line marker preceding the first character of the quoted sentence; a range takes the form 〔opening locus–closing locus〕, and where several loci stand together in a series, each is fastened to the item of quotation preceding it. Whatever has a source carries its page and line.
Four things must be kept in distinct layers: what the author of the treatise says himself, Paramārtha’s alternate translation, Saṅghabhadra’s counter-refutation, and the interpretations of the three commentaries. Saṅghabhadra’s refutations and the commentaries’ interpretations may not be poured down as the treatise’s direct statement.
Where the author refutes and concludes explicitly, his judgment is transmitted as it stands; where he does not adjudicate and closes with 「且止此等眾多諍論」 tr. “let these many disputes rest here for now,” no judgment is composed on his behalf. Victory and defeat among the schools, and the rightness or wrongness of a doctrine, are recorded side by side without adjudication.
Where the three commentaries interpret differently, each interpretation is attributed and set alongside the others; where an ancient master’s words stand adjacent as affirmation and denial, the one may not be cited in place of the other.

VIII. Sanskrit and Romanization

Sanskrit follows the ancient transmission alone: the rendered names of Xuanzang and Paramārtha, and the phonetic transcriptions and glosses of sound and sense preserved by the ancient masters.
Romanization serves only as an aid to pronunciation and must be tied to an attestable ancient transcription; where the ancient masters transmit nothing, the entry is left absent and nothing is conjecturally supplied from a modern critical edition.
The Sanskrit phonetic notes of the original Taishō edition were added by modern editors, are not ancient transmission, and are not used as evidence.

IX. Edition and Signature

Every layer, Chinese and English, of the twenty-nine units of the nine chapters is complete and has been read through and ratified by the translator; this edition is designated v1.0 (Summer 2026). The Chinese layers are signed ‘釋慧鏡 · 指月 · 俱舍論 · chapter title · unit · 2026 夏’, and the English layers in the corresponding English form. Citation locates a passage by chapter title, unit, and the page locus of the base text together.

譯者Translator

造論者——世親

本版底本為《阿毘達磨俱舍論》T29n1558。藏經題署標示「尊者世親造」。造論之緣起，漢傳有真諦所譯《婆藪槃豆法師傳》一段可稽：世親講《毘婆沙》，一日一偈，「如此次第造六百餘偈攝毘婆沙義……即是俱舍論偈也」；罽賓師乞長行，「法師即作長行解偈。立薩婆多義隨有僻處以經部義破之。名為阿毘達磨俱舍論」〔T50n2049 0190b02–0190c12〕。

本頌六百偈與長行自釋二層，皆出世親之手；本版原典層即據此分層標記。世親之部派歸屬與其後諸作之先後，屬傳記與義理判斷，本版不裁，唯錄漢傳見證之所在。

根本漢譯者——玄奘

本版底本題署「三藏法師玄奘奉　詔譯」（「奉　詔譯」擡頭敬詔）。譯年有經錄明文：「永徽二年五月十日於大慈恩寺翻經院譯至五年七月二十七日畢沙門元瑜筆受」〔T55n2154 0557a22–23〕；譯事另有僧傳旁證，玄奘永徽五年春二月答書自言「其《俱舍》、《順正理》，見譯未周，今年必了」〔T50n2053 0261c20〕。本版據此確認根本漢譯者與筆受者之身分，不以未繫出處的傳記數字作校勘證據。

玄奘本三十卷九品，是本版切分與引用的根。原典層逐字保存此漢譯；白話、義疏、心要與英文鏡譯也以它的句義、品次與專名為起點。異譯之材料只在考據中明標並列，不靜默改入玄奘文。

異譯者——真諦

真諦譯《阿毘達磨俱舍釋論》T29n1559，二十二卷，經錄標為「第一譯」，與玄奘本「同本異譯」〔T55n2154 0545c16–18〕。本版用作異譯對校：譯名之差（如有漏／有流、蘊／陰、表無表／有教無教、隨眠／惑、中劫／別劫）、開合之差與詳略之差逐段對列，唯錄不判。真諦本之題作「釋論」，其品題亦多與玄奘本異，本版存其原字，不作正字化。

反破者——眾賢

眾賢造《阿毘達磨順正理論》T29n1562 與《阿毘達磨藏顯宗論》T29n1563，皆玄奘譯，逐破本論非有部正義之處而申毘婆沙之理。眾賢是本論的論敵，也是本論義理位置最直接的見證者；本版於本論實有對辯之處引其逐字並錄，不判勝負。

古德義疏責任者

普光述《俱舍論記》T41n1821，三十卷，是本版主要義疏鏡；法寶撰《俱舍論疏》T41n1822 為主副；圓暉述《俱舍論頌疏》T41n1823 提供本頌之科判骨架與入門讀法。三大疏外，神泰《俱舍論疏》漢傳殘缺，存卍續藏 X53n0836 七卷，有殘則錄。這些作者是注釋者，不與造論者或根本漢譯者混稱。

本版譯注者——釋慧鏡

本版白話、義疏、考據、心要及英文鏡譯由釋慧鏡（Shi Huijing）譯注。

編纂次第是：先守玄奘原典，再逐段對勘真諦舊譯，取眾賢二論見其對辯之全貌，以三疏（有覆蓋者加泰疏）為義疏之鏡，並以經錄與僧傳定譯史。所有今譯用字、英文句法、層次分工與文本史表述，均由本版譯注者負責；古德之語必明標歸屬，不借古德權威遮蔽本版的編輯責任。

Author of the Treatise — Vasubandhu

The base of this edition is the Abhidharmakośa, T29n1558. The canonical title statement reads 「尊者世親造」 tr. “composed by the venerable Vasubandhu.” For the occasion of its composition, the Chinese transmission preserves a passage in the Life of Master Vasubandhu, translated by Paramārtha: Vasubandhu expounded the Mahāvibhāṣā, a stanza a day, and 「如此次第造六百餘偈攝毘婆沙義……即是俱舍論偈也」 tr. “in this order he composed more than six hundred stanzas gathering the sense of the Mahāvibhāṣā . . . these are the stanzas of the Kośa”; the masters of Kashmir asked for a prose commentary, and 「法師即作長行解偈。立薩婆多義隨有僻處以經部義破之。名為阿毘達磨俱舍論」 tr. “the master then composed prose to explain the stanzas. He sets up the Sarvāstivāda sense and, wherever there is a one-sided place, refutes it with the sense of the Sautrāntikas. It is named the Abhidharmakośa”〔T50n2049 0190b02–0190c12〕.

Both layers, the six hundred root stanzas and the author’s own prose commentary, come from Vasubandhu’s hand, and the Source-Text layer of this edition marks the two layers on that basis. Vasubandhu’s school affiliation and the sequence of his later works belong to biography and doctrinal judgment; this edition adjudicates neither and records only where the Chinese witnesses stand.

Translator of the Base Chinese Text — Xuanzang

The base of this edition is signed 「三藏法師玄奘奉　詔譯」 tr. “translated by the Tripiṭaka master Xuanzang at imperial command” (the phrase 「奉　詔譯」 tr. “translated at imperial command” raising the words of the imperial command in respect). The year of translation is stated plainly in the catalogues: 「永徽二年五月十日於大慈恩寺翻經院譯至五年七月二十七日畢沙門元瑜筆受」 tr. “translated at the Scripture-Translation Cloister of the Great Ci’en Monastery from the tenth day of the fifth month of the second year of Yonghui, completed on the twenty-seventh day of the seventh month of the fifth year, the monk Yuanyu taking it down”〔T55n2154 0557a22–23〕. The monastic biography provides collateral witness: in the second month of spring in the fifth year of Yonghui Xuanzang says in a reply of his own, 「其《俱舍》、《順正理》，見譯未周，今年必了」 tr. “the Kośa and the Conforming to Correct Principle, whose translation is under way and not yet complete, will certainly be finished this year”〔T50n2053 0261c20〕. On this basis the edition confirms the identity of the translator of the base text and of the one who took it down, and does not use uncited biographical numbers as collation evidence.

Xuanzang’s thirty fascicles and nine chapters are the root of this edition’s division and citation. The Source-Text layer preserves his Chinese verbatim; the Vernacular, Exposition, Heart-Essence, and English mirror all take his sense, his chapter order, and his proper terms as their starting point. Material from the alternate translation is set out with explicit attribution in the Apparatus alone and is never silently written into Xuanzang’s text.

Translator of the Alternate Version — Paramārtha

Paramārtha translated the 《阿毘達磨俱舍釋論》, T29n1559, in twenty-two fascicles; the catalogues mark it “the first translation” and an alternate translation of the same original as Xuanzang’s〔T55n2154 0545c16–18〕. This edition uses it for alternate-translation collation: differences of rendered name (with outflows / with currents, aggregate / skandha, manifest and nonmanifest / instructive and uninstructive, latent tendency / confusion, intermediate aeon / separate aeon), of division and combination, and of relative fullness are set out passage by passage, recorded but not adjudicated. Paramārtha’s title reads 「釋論」 tr. “Expository Treatise,” and many of his chapter titles likewise differ from Xuanzang’s; this edition preserves his characters as they stand and does not regularize them.

The Counter-Refuter — Saṅghabhadra

Saṅghabhadra composed the 《阿毘達磨順正理論》 T29n1562 and the 《阿毘達磨藏顯宗論》 T29n1563, both translated by Xuanzang, refuting point by point the places where this treatise departs from orthodox Sarvāstivāda and setting forth the principles of the Vibhāṣā. Saṅghabhadra is this treatise’s opponent and also the most direct witness to its doctrinal position; where this treatise actually contains debate, this edition cites him verbatim and records him alongside without adjudicating victory or defeat.

Those Responsible for the Ancient Commentaries

Puguang set down the Record of the Abhidharmakośa, T41n1821, in thirty fascicles, which this edition takes as its principal mirror of exposition; Fabao composed the Commentary on the Abhidharmakośa, T41n1822, which serves as principal secondary mirror; Yuanhui set down the Verse Commentary on the Abhidharmakośa, T41n1823, which supplies the framework of the outline for the root stanzas and a way of entry for a beginner. Beside the three great commentaries, Shentai’s Commentary on the Abhidharmakośa survives in Chinese only in fragments, seven fascicles preserved in the Manji Supplement, X53n0836, recorded where the fragment exists. These figures are commentators and are not conflated with the author of the treatise or with the translator of the base Chinese text.

Translator and Annotator of the Present Edition — Shi Huijing

The Vernacular, Exposition, Apparatus, Heart-Essence, and English mirror of this edition are the work of Shi Huijing (釋慧鏡).

The editorial order is to preserve Xuanzang’s Source-Text first, then collate Paramārtha’s older translation passage by passage, take up Saṅghabhadra’s two treatises so that the full shape of the debate may be seen, use the three commentaries (with Shentai added where he gives coverage) as the mirror of exposition, and settle the translation history from the catalogues and the monastic biographies. All present-day Chinese wording, English syntax, division of layers, and statements of textual history are the responsibility of the translator and annotator of this edition; every word of an ancient master remains expressly attributed, and the authority of the ancients is not borrowed to conceal this edition’s own editorial responsibility.

書目Bibliography

一、底本與異譯

藏經號	題名與責任者	卷	本版用途
T29n1558	尊者世親造 · 唐玄奘譯《阿毘達磨俱舍論》	三十卷九品	本版唯一底本
T29n1559	婆藪盤豆造 · 陳真諦譯《阿毘達磨俱舍釋論》	二十二卷	異譯對勘主校本
T29n1560	世親菩薩造 · 唐玄奘譯《阿毘達磨俱舍論本頌》	—	本頌單行本；界定本頌與長行之分

二、系內對辯

藏經號	題名與責任者	卷	本版用途
T29n1562	眾賢造 · 唐玄奘譯《阿毘達磨順正理論》	八十卷	有部反破之主見證；於本論實有對辯處引之
T29n1563	眾賢造 · 唐玄奘譯《阿毘達磨藏顯宗論》	四十卷	眾賢自撮要以顯有部宗；正面對讀

三、漢傳義疏

藏經號	題名與責任者	卷	本版用途
T41n1821	唐普光述《俱舍論記》	三十卷	主要義疏鏡；逐文詳疏
T41n1822	唐法寶撰《俱舍論疏》	—	主副；與光記並稱二大疏，時有異解
T41n1823	唐圓暉述《俱舍論頌疏》	—	釋本頌；科段骨架與入門讀法
X53n0836	唐神泰撰《俱舍論疏》	殘存七卷	第四家；有殘則錄，標其為殘本

四、經錄與僧傳

藏經號	題名與責任者	本版用途
T55n2154	唐智昇《開元釋教錄》	二譯著錄、譯年、二譯先後
T55n2157	唐圓照《貞元新定釋教目錄》	與《開元錄》並錄，記載小異處不判
T50n2053	唐慧立、彥悰《大慈恩寺三藏法師傳》	玄奘譯事之旁證
T50n2049	陳真諦譯《婆藪槃豆法師傳》	造論緣起之漢傳見證

五、互讀所繫諸論

本論納入本叢書，其一義在於它是後世法相之學的問題根系。考據層之互讀目所繫者，主要為《大乘百法明門論》T31n1614、《攝大乘論》系與《成唯識論》T31n1585、《大乘阿毘達磨雜集論》T31n1606。此目逐條須繫彼系逐字並帶頁錨，無逐字者不立；掛鏈只作可對讀之座標，不判義理。

六、各單元別引之經論

本論長行廣引經與阿毘達磨諸論，如《品類足論》《施設足論》《解脫經》《大空經》《掌馬族經》《義品》等，並引大德法救、尊者世友、大德鳩摩邏多等古德之說。此類引據皆隨其所出，在該單元考據層以完整藏經號與頁欄行列出；本頁不以不完整的總表取代逐條引證。

七、使用原則

本版的權威引據限於經、論與古德。羅馬字只作古傳發音之助；近代梵文校本、現代重構與未繫古傳的還原形不作漢文校改依據。大正原書所加之梵語對音註係近代校者所為，錄其存在而不作依據。

I. Base Text and Alternate Translation

Canon no.	Title and responsibility	Fascicles	Use in this edition
T29n1558	Composed by the venerable Vasubandhu · translated by Xuanzang of the Tang, 《阿毘達磨俱舍論》	30 fascicles, 9 chapters	Sole base text of this edition
T29n1559	Composed by Vasubandhu · translated by Paramārtha of the Chen, 《阿毘達磨俱舍釋論》	22 fascicles	Principal collation witness among the alternate translations
T29n1560	Composed by the bodhisattva Vasubandhu · translated by Xuanzang of the Tang, 《阿毘達磨俱舍論本頌》	—	The root stanzas circulating separately; fixes the division between root stanza and prose

II. Debate within the System

Canon no.	Title and responsibility	Fascicles	Use in this edition
T29n1562	Composed by Saṅghabhadra · translated by Xuanzang of the Tang, 《阿毘達磨順正理論》	80 fascicles	Principal witness to the Sarvāstivādin counter-refutation; cited where this treatise actually contains debate
T29n1563	Composed by Saṅghabhadra · translated by Xuanzang of the Tang, 《阿毘達磨藏顯宗論》	40 fascicles	Saṅghabhadra’s own digest revealing the Sarvāstivādin tenets; read alongside on its positive side

III. Chinese Commentaries

Canon no.	Title and responsibility	Fascicles	Use in this edition
T41n1821	Set down by Puguang of the Tang, 《俱舍論記》	30 fascicles	Principal mirror of exposition; detailed line-by-line commentary
T41n1822	Composed by Fabao of the Tang, 《俱舍論疏》	—	Principal secondary mirror; named with Puguang’s Record as one of the two great commentaries, at times differing in interpretation
T41n1823	Set down by Yuanhui of the Tang, 《俱舍論頌疏》	—	Comments on the root stanzas; framework of the outline and a way of entry for a beginner
X53n0836	Composed by Shentai of the Tang, 《俱舍論疏》	7 fascicles surviving	The fourth commentator; the fragment is recorded where it exists and marked as fragmentary

IV. Catalogues and Monastic Biographies

Canon no.	Title and responsibility	Use in this edition
T55n2154	Zhisheng of the Tang, 《開元釋教錄》 (Kaiyuan Catalogue of the Teachings)	The recording of the two translations, their years, and their order
T55n2157	Yuanzhao of the Tang, 《貞元新定釋教目錄》 (Zhenyuan Catalogue)	Recorded alongside the Kaiyuan Catalogue; where the record differs slightly, no adjudication is made
T50n2053	Huili and Yancong of the Tang, 《大慈恩寺三藏法師傳》	Collateral witness to Xuanzang’s translation work
T50n2049	Translated by Paramārtha of the Chen, 《婆藪槃豆法師傳》	The Chinese witness to the occasion of the treatise’s composition

V. Treatises Held in the Cross-Readings

One reason for taking this treatise into the present series is that it is the root system of the problems addressed by the later Yogācāra learning. The works held under the cross-reading heading of the Apparatus layer are chiefly the 《大乘百法明門論》 T31n1614, the Mahāyānasaṃgraha corpus, the 《成唯識論》 T31n1585, and the 《大乘阿毘達磨雜集論》 T31n1606. Every item under this heading must be tied to that corpus word for word and carry a page locus; where there is no word-for-word ground, no item is established. Such linkage supplies only coordinates that may be read alongside and adjudicates no doctrine.

VI. Scriptures and Treatises Cited Severally in Individual Units

The prose of this treatise cites scriptures and Abhidharma treatises extensively—the Treatise on Categories of Dharmas, the Treatise of Designations, the Sūtra on Liberation, the Sūtra on the Great Void, the Sūtra of the Horse-Groom Clan, the Chapter on Meaning, and others—and also cites the sayings of ancient masters such as the venerable Dharmatrāta, the venerable Vasumitra, and the venerable Kumāralāta. All such citations are listed, each where it occurs, in the Apparatus layer of that unit with its complete canon number and page-column-line locus; this page does not replace itemized citation with an incomplete master list.

VII. Principle of Use

The authoritative citation of this edition is limited to scriptures, treatises, and the ancient masters. Romanization serves only as an aid to anciently transmitted pronunciation; a modern Sanskrit critical edition, a modern reconstruction, or a restored form without ancient transmission is not used as a basis for emending the Chinese. The Sanskrit phonetic notes added by the original Taishō edition are the work of modern editors; their existence is recorded, but they are not used as evidence.

索引Indices

本索引依玄奘本三十卷九品編成，只供導航，不另立科判。九品之下共二十九個閱讀單元；點單元名可進入該單元之讀本目錄。

一、九品二十九單元

品	卷	單元	主題速覽
一分別界品	一	子1 序分·明諸法體	歸敬序·對法釋名·有漏無漏·五蘊十二處十八界
一分別界品	二	子2 諸門分別·結	有見無見·三種有對·尋伺·執受·同分彼同分·見修非所斷
二分別根品	三	子1 根義·諸門分別	二十二根之立·四增上·三無漏根·諸門分別
二分別根品	四	子2 俱生·心心所	微聚八事·五位心所·大地法諸地·心意識·相應五義
二分別根品	五	子3 心不相應行	同分·二無心定·命根·四相與隨相·名句文身
二分別根品	六	子4 六因·五果	能作·俱有·同類·相應·遍行·異熟六因；五果與取果與果
二分別根品	七	子5 四緣·十二心	四緣之體·諸法生緣·十二心展轉·三種作意
三分別世品	八	子1 三界五趣·四生·中有	三界處所·五趣·七識住九有情居·四生·中有之立
三分別世品	九	子2 中有·入胎·緣起總說	中有之相·四有·入胎四種·胎中五位·十二緣起總說
三分別世品	十	子3 緣起別釋·四有·四食	十二支別釋·觸與受·十八意近行·四有·四食·三聚
三分別世品	十一	子4 器世間·身量·壽量	三輪·九山八海·四洲·諸地獄·天處·身量與壽量
三分別世品	十二	子5 極少量·年劫·三災	極微剎那·量數遞增·成住壞空四劫·輪王七寶·三災
四分別業品	十三	子1 業體·表無表	思與思所作·身表是形·滅不待因·無表是否實有
四分別業品	十四	子2 三律儀·近事近住·三歸	律儀不律儀處中·別解脫八種·近事近住·尸羅訓釋
四分別業品	十五	子3 律儀得捨·業之諸門	三律儀之得與捨·業之界地性類諸門分別
四分別業品	十六	子4 黑白四業·十業道	黑白四業·三牟尼三清淨·十業道之加行根本後起
四分別業品	十七	子5 業道諸門·斷善·三障	業道諸門分別·斷善根與續善·三障之相
四分別業品	十八	子6 五無間·破僧·相業·施戒修	五無間業·破僧·相好之業·施類戒類修類諸福業事
五分別隨眠品	十九	子1 隨眠體·諸門分別（前五門）	隨眠之體與六隨眠·五見·九十八使·七慢·遍行
五分別隨眠品	二十	子2 惑能繫·三世實有·惑隨增·漏瀑流軛取	惑之能繫·三世實有之辯·隨增之義·漏瀑流軛取
五分別隨眠品	二十一	子3 結縛纏垢·五蓋·斷惑遍知	九結·五順下上分結·三縛·十纏六垢·五蓋·斷惑遍知
六分別賢聖品	二十二	子1 道體·四諦二諦·入修加行	見道修道之體·三苦·四聖諦與二諦·三慧·四聖種·不淨觀持息念
六分別賢聖品	二十三	子2 四念住·四善根·見道十六心	四念住·煖頂忍世第一法·見道十六心
六分別賢聖品	二十四	子3 四向四果·沙門性	家家一間·四向四果·五種不還·雜修靜慮·金剛喻定·沙門性
六分別賢聖品	二十五	子4 六種種性·七聖·菩提分法	阿羅漢六種種性·退與不退·七聖·三十七菩提分法
七分別智品	二十六	子1 十智·行相·諸門分別	忍智之別·十智之立·行相·諸智相攝·修之四種
七分別智品	二十七	子2 佛不共法·共功德·六通	十力四無畏三念住大悲·共功德·六通三明
八分別定品	二十八–二十九前	子1 諸定·功德·正法住世	四靜慮四無色·味淨無漏三等至·四無量·八解脫·諸功德·正法住世
九破執我品	二十九後–三十	子1 破執我	破犢子部補特伽羅·破數論勝論之我·憶識與業果相續·末後勸學三頌

二、每單元之五層

每單元五層：原典、白話、義疏、考據、心要。

三、卷首卷末導航

四、典據速查

類	藏經號	用途
底本	T29n1558	玄奘三十卷九品
異譯	T29n1559	真諦二十二卷《釋論》
本頌	T29n1560	六百頌單行本；定頌界
對辯	T29n1562 · T29n1563	眾賢《順正理論》《顯宗論》
三疏	T41n1821–1823	普光《記》· 法寶《疏》· 圓暉《頌疏》
泰疏	X53n0836	神泰《疏》殘存七卷
經錄僧傳	T55n2154 · T55n2157 · T50n2053 · T50n2049	譯史與造論緣起

This index is compiled from the thirty fascicles and nine chapters of Xuanzang’s version . It serves navigation only and establishes no further outline. Under the nine chapters there are twenty-nine reading units in all; select a unit title to enter the reading set of that unit.

I. Nine Chapters, Twenty-Nine Units

Chapter	Fascicle	Unit	Guide to content
1. Analysis of the Elements	1	Unit 1: Preface and the Nature of Dharmas	Prefatory homage · explanation of the name Abhidharma · with and without outflows · five aggregates, twelve sense fields, eighteen elements
1. Analysis of the Elements	2	Unit 2: Distinctions through the Several Gates · Conclusion	Visible and invisible · the three kinds of resistance · applied and sustained thought · appropriation · participating and corresponding nonparticipant · abandoned through seeing, through cultivation, or neither
2. Analysis of the Faculties	3	Unit 1: Meaning of a Faculty and Distinctions through the Several Gates	The establishing of the twenty-two faculties · the four dominances · the three faculties without outflows · distinctions through the several gates
2. Analysis of the Faculties	4	Unit 2: Co-Arising · Mind and Mental Factors	The eight entities of a minute aggregate · the five classes of mental factors · the several grounds among the factors of the great ground · mind, thought, and consciousness · the five senses of association
2. Analysis of the Faculties	5	Unit 3: Formations Not Associated with Mind	Commonality · the two absorptions without mind · the life faculty · the four marks and the secondary marks · name-body, phrase-body, syllable-body
2. Analysis of the Faculties	6	Unit 4: Six Causes · Five Results	The six causes: enabling, coexistent, homogeneous, associated, all-pervading, maturation; the five results, taking a result and giving a result
2. Analysis of the Faculties	7	Unit 5: Four Conditions · Twelve Minds	The substance of the four conditions · the conditions for the arising of dharmas · the twelve minds in succession · the three kinds of attention
3. Analysis of the World	8	Unit 1: The Three Realms and Five Destinies · Four Modes of Birth · Intermediate Existence	The locations of the three realms · the five destinies · the seven stations of consciousness and nine abodes of beings · the four modes of birth · the establishing of intermediate existence
3. Analysis of the World	9	Unit 2: Intermediate Existence · Entry into the Womb · Dependent Origination in General	The marks of intermediate existence · the four existences · the four kinds of entry into the womb · the five stages in the womb · dependent origination in general
3. Analysis of the World	10	Unit 3: Dependent Origination in Detail · The Four Existences · The Four Nutriments	The twelve links in detail · contact and feeling · the eighteen mental proximate-activities · the four existences · the four nutriments · the three classes
3. Analysis of the World	11	Unit 4: The Receptacle World · Bodily Measure · Lifespan	The three circles · nine mountains and eight seas · the four continents · the several hells · the heavenly abodes · bodily measure and lifespan
3. Analysis of the World	12	Unit 5: The Least Measures · Years and Aeons · The Three Catastrophes	The ultimate atom and the moment · the ascending series of measures · the four aeons of formation, abiding, dissolution, and emptiness · the seven treasures of a wheel-turning monarch · the three catastrophes
4. Analysis of Action	13	Unit 1: The Nature of Action · Manifest and Nonmanifest	Volition and what volition brings about · bodily manifest action as shape · cessation awaits no cause · whether the nonmanifest is a real existent
4. Analysis of Action	14	Unit 2: The Three Disciplines · The Lay Follower and the One-Day Observance · The Three Refuges	Discipline, non-discipline, and the intermediate · the eight kinds of individual liberation · the lay follower and the one-day observance · the gloss on śīla
4. Analysis of Action	15	Unit 3: Obtaining and Relinquishing Discipline · Action through the Several Gates	The obtaining and relinquishing of the three disciplines · action distinguished by realm, level, quality, and class through the several gates
4. Analysis of Action	16	Unit 4: The Four Actions, Black and White · The Ten Paths of Action	The four actions black and white · the three sages and the three purities · the preparatory, root, and consequent stages of the ten paths of action
4. Analysis of Action	17	Unit 5: The Paths of Action through the Several Gates · Cutting Off the Wholesome Roots · The Three Obstructions	The paths of action distinguished through the several gates · cutting off and restoring the wholesome roots · the marks of the three obstructions
4. Analysis of Action	18	Unit 6: The Five Deeds of Immediate Retribution · Splitting the Saṅgha · The Action Producing the Marks · Giving, Discipline, and Cultivation	The five deeds of immediate retribution · splitting the saṅgha · the action producing the marks and signs · the meritorious works of the classes of giving, discipline, and cultivation
5. Analysis of the Latent Tendencies	19	Unit 1: The Nature of the Latent Tendencies · Distinctions through the Several Gates (the First Five Gates)	The substance of a latent tendency and the six latent tendencies · the five views · the ninety-eight latent tendencies · the seven prides · the all-pervading
5. Analysis of the Latent Tendencies	20	Unit 2: How the Afflictions Bind · Real Existence in the Three Times · Increase by Attachment · Outflows, Torrents, Yokes, and Appropriations	How the afflictions bind · the debate over real existence in the three times · the sense of increase by attachment · outflows, torrents, yokes, and appropriations
5. Analysis of the Latent Tendencies	21	Unit 3: Fetters, Bonds, Entanglements, and Grime · The Five Hindrances · Abandoning the Afflictions and Full Comprehension	The nine fetters · the five fetters favoring the lower and upper parts · the three bonds · the ten entanglements and six grimes · the five hindrances · abandoning the afflictions and full comprehension
6. Analysis of the Worthy and the Noble	22	Unit 1: The Nature of the Path · The Four Truths and the Two Truths · Entering Cultivation and the Preparatory Practices	The substance of the paths of seeing and cultivation · the three sufferings · the four noble truths and the two truths · the three kinds of discernment · the four noble lineages · the contemplation of impurity and mindfulness that holds the breath
6. Analysis of the Worthy and the Noble	23	Unit 2: The Four Foundations of Mindfulness · The Four Wholesome Roots · The Sixteen Minds of the Path of Seeing	The four foundations of mindfulness · warmth, summit, receptivity, and the supreme mundane dharma · the sixteen minds of the path of seeing
6. Analysis of the Worthy and the Noble	24	Unit 3: The Four Approaches and Four Fruits · The Nature of the Ascetic Life	Family-to-family and one-interval · the four approaches and four fruits · the five kinds of non-returner · the mixed cultivation of the meditative absorptions · the vajra-like concentration · the nature of the ascetic life
6. Analysis of the Worthy and the Noble	25	Unit 4: The Six Kinds of Lineage · The Seven Noble Persons · The Factors of Awakening	The six kinds of lineage among arhats · falling back and not falling back · the seven noble persons · the thirty-seven factors of awakening
7. Analysis of Knowledge	26	Unit 1: The Ten Knowledges · Modes of Apprehension · Distinctions through the Several Gates	The difference between receptivity and knowledge · the establishing of the ten knowledges · modes of apprehension · how the knowledges include one another · the four kinds of cultivation
7. Analysis of Knowledge	27	Unit 2: The Dharmas Exclusive to a Buddha · Merits Held in Common · The Six Supernormal Knowledges	The ten powers, four fearlessnesses, three foundations of mindfulness, and great compassion · merits held in common · the six supernormal knowledges and three clear knowledges
8. Analysis of Absorption	28–first part of 29	Unit 1: The Absorptions · The Merits · The Abiding of the True Dharma in the World	The four meditative absorptions and four formless states · the three attainments of savoring, purity, and no outflows · the four immeasurables · the eight liberations · the merits · the abiding of the true Dharma in the world
9. Refutation of the Grasped Self	latter part of 29–30	Unit 1: Refutation of the Grasped Self	Refutation of the Vātsīputrīya pudgala · refutation of the Sāṃkhya and Vaiśeṣika self · memory and the continuity of action and result · the three closing stanzas exhorting study

II. The Five Layers of Each Unit

Each unit carries five layers: source text, vernacular, exposition, apparatus, heart-essence.

III. Front and Back Matter Navigation

IV. Canonical Sources at a Glance

Class	Canon no.	Use
Base text	T29n1558	Xuanzang’s thirty fascicles and nine chapters
Alternate translation	T29n1559	Paramārtha’s twenty-two-fascicle Expository Treatise
Root stanzas	T29n1560	The six hundred stanzas circulating separately; fixes the bounds of the stanzas
Debate	T29n1562 · T29n1563	Saṅghabhadra’s Conforming to Correct Principle and Revealing the Doctrine
The three commentaries	T41n1821–1823	Puguang’s Record · Fabao’s Commentary · Yuanhui’s Verse Commentary
Shentai’s commentary	X53n0836	Shentai’s Commentary, seven fascicles surviving
Catalogues and biographies	T55n2154 · T55n2157 · T50n2053 · T50n2049	Translation history and the occasion of composition

題署Colophon

一、題署

《阿毘達磨俱舍論》譯注

底本　尊者世親造、唐玄奘譯《阿毘達磨俱舍論》，T29n1558，三十卷九品。
對校　陳真諦譯《阿毘達磨俱舍釋論》T29n1559；玄奘譯《阿毘達磨俱舍論本頌》T29n1560。
譯注　釋慧鏡（Shi Huijing）。
叢書　指月 · 漢傳經論譯注。
成書　二〇二六年夏。
型制　九品二十九單元，逐單元五層讀本：原典、白話、義疏、考據、心要；原典存古漢語，其餘四層各具中、英文本。
狀態　九品二十九單元中英各層皆經譯者通讀印可，本版標作 v1.0（二〇二六年夏）。v1.0 為里程之記，非不可易之鎖；此後為義理之忠實仍得修訂，唯以譯者明文印可為之。
授權　CC BY-NC-SA 4.0（姓名標示 · 非商業性 · 相同方式分享）。

二、引用格式

完整格式宜具品名、單元、層名與底本頁錨：

釋慧鏡《阿毘達磨俱舍論譯注》分別界品第一 · 子1 序分·明諸法體 · 義疏 · 指月 · 二〇二六夏〔T29 0001b02〕。

略式：

釋慧鏡《阿毘達磨俱舍論譯注》〔品名〕·〔單元〕·〔層〕· 指月 · 二〇二六夏〔T29 PPPP〕。

層名：原典／白話／義疏／考據／心要。
底本：全書藏經號作 T29n1558；引用實句另加實際頁欄行。
本頌：引頌次時應標其為本頌之第幾頌；引頌、攝頌與論主自造頌另有標記，不入六百之數。
破執我品：無本頌，通篇長行，引用時不繫頌次。
異譯或古德：引用考據層中的 T1559、T1562、T1563、三疏或泰疏引文時，保留該條自身藏經號與頁錨，不改寫為 T1558。
英文題名：現行英文全題與品題作導航之用；在最終題名批准前，引用可同時保留漢題以免歧義。

三、版本說明

本版以玄奘 T1558 為唯一底本，以真諦 T1559 為異譯校本、T1560 本頌為頌界校本；以眾賢二論見其系內對辯，以普光、法寶、圓暉三疏（有覆蓋者加神泰殘疏）為義疏之鏡。考據只以經、論與古德作權威典據。羅馬字只作發音輔助，不以近代梵文校本重建論文、專名或術語。

二十九單元之中英讀本已齊備；全帙中文經譯者逐品通讀印可，英文鏡譯與各品題名亦經譯者通讀印可，出版之批准已由譯者宣告，故本題署標作 v1.0。

本版不是重譯以取代玄奘，也不把一家注疏取代論文；所作是守住原典，使異譯、對辯與三疏之證各還其位，並為今人建立可分層進入、可回查出處的讀本。本論之判與不判尤須守：論主明破者傳其判，論主以「且止此等眾多諍論」收場者不代之作判——這既是編纂的紀律，也是這部論本身的性格。

釋慧鏡 · 指月 · 俱舍論 · 卷末題署 · 2026 夏

I. Colophon

Abhidharmakośa: A Translation with Annotation

Base text — 《阿毘達磨俱舍論》, composed by the venerable Vasubandhu and translated by Xuanzang of the Tang, T29n1558, in thirty fascicles and nine chapters.
Collation — Paramārtha’s 《阿毘達磨俱舍釋論》 T29n1559; Xuanzang’s 《阿毘達磨俱舍論本頌》 T29n1560.
Translation and annotation — Shi Huijing 釋慧鏡.
Series — Zhiyue 指月 · Han-canon Translations with Annotation.
Compiled — Summer 2026.
Form — Nine chapters in twenty-nine units, each unit a five-layer reading set: Source-Text, Vernacular, Exposition, Apparatus, and Heart-Essence. The Source-Text remains in classical Chinese; the other four layers exist in both Chinese and English.
Status — Every layer, Chinese and English, of the twenty-nine units of the nine chapters has been read through and ratified by the translator, and this edition is designated v1.0 (Summer 2026). The designation v1.0 is a milestone marker, not an unalterable lock; revision for the sake of fidelity to the doctrine remains possible thereafter, but only by the translator’s explicit ratification.
License — CC BY-NC-SA 4.0 (Attribution · NonCommercial · ShareAlike).

II. Citation

A full citation should give the chapter title, unit, layer, and the page locus of the base text:

Shi Huijing, Abhidharmakośa: A Translation with Annotation, Analysis of the Elements, Chapter One · Unit 1: Preface and the Nature of Dharmas · Exposition · Zhiyue · Summer 2026 〔T29 0001b02〕.

Short form:

Shi Huijing, Abhidharmakośa: A Translation with Annotation, 〔chapter title〕·〔unit〕·〔layer〕· Zhiyue · Summer 2026 〔T29 PPPP〕.

Layer — Source-Text / Vernacular / Exposition / Apparatus / Heart-Essence.
Base text — the canon number for the whole work is T29n1558; a quotation of an actual sentence should add its own page-column-line locus.
Root stanzas — when citing a stanza number, mark which root stanza it is; cited stanzas, summarizing stanzas, and stanzas composed by the author carry their own marking and do not enter the count of six hundred.
Refutation of the Grasped Self — it has no root stanzas and is prose throughout; no stanza number is attached in citation.
Alternate translation and the ancient masters — when citing T1559, T1562, T1563, the three commentaries, or Shentai’s commentary from the Apparatus layer, retain that item’s own canon number and page locus rather than rewriting it as T1558.
English titles — the present English full title and chapter titles serve for navigation; until final title approval, a citation may retain the Chinese title alongside so as to avoid ambiguity.

III. Edition Note

This edition takes Xuanzang’s T1558 as its sole base text, Paramārtha’s T1559 as the alternate-translation witness, and the root stanzas of T1560 as the witness fixing the bounds of the stanzas; it sees the debate within the system through Saṅghabhadra’s two treatises, and takes the commentaries of Puguang, Fabao, and Yuanhui (with Shentai’s fragmentary commentary added where it gives coverage) as its mirror of exposition. The Apparatus takes only scriptures, treatises, and the ancient masters as authoritative evidence. Romanization serves only as an aid to pronunciation, and no modern Sanskrit critical edition is used to reconstruct the treatise-text, proper names, or technical terms.

The Chinese and English reading sets of the twenty-nine units are complete; the whole Chinese has been read through and ratified by the translator chapter by chapter, the English mirror and the titles of the several chapters have likewise been read through and ratified by the translator, and approval for publication has been declared by the translator, and so this colophon is designated v1.0.

This edition is not a retranslation meant to replace Xuanzang, nor does it let one commentary stand in place of the treatise. What it does is preserve the Source-Text, return the evidence of the alternate translation, of the debate, and of the three commentaries each to its proper place, and build for readers today a text that can be entered layer by layer and whose sources can be checked. What is adjudicated and what is not must especially be kept: where the author refutes explicitly, his judgment is transmitted; where he closes with 「且止此等眾多諍論」 tr. “let these many disputes rest here for now,” no judgment is composed on his behalf. This is at once the discipline of the compilation and the character of the treatise itself.

Shi Huijing · 指月 · Abhidharmakośa · Colophon and Citation · Summer 2026