Fazhilun 發智論

Fazhilun 發智論 "Treatise on the arising of knowledge", with the full title Apidamo fazhi lun 阿毗達磨發智論, is a Buddhist scholastic treatise. The Sanskrit title is Jñāna-prasthāna-śāstra. It was originally composed in ancient India by Kātyāyanīputra (Ch. Jiaduoyannizi 迦多延尼子, 2nd cent. BCE) and was translated into Chinese by Xuanzang 玄奘 (602-664) during the Tang period 唐 (618-907). The Chinese version consists of 20 juan. Another translation, the Apidamo ba jiandu lun 阿毗達磨八犍度論, was translated in the Former Qin empire 前秦 (351-394) by Saṅghadeva (Ch. Sengjiatipo 僧伽提婆), together with Zhu Fonian 竺佛念. The two translations differ in their modes of exposition, terminology, and doctrinal concepts.

The treatise is the fundamental doctrinal work of the Sarvāstivāda School (Ch. Shuo yiqie you bu 說一切有部), and is therefore also called the Shuo yiqie you bu fazhi lun 說一切有部發智論. Because it is paired with the Six Foot Treatises (Liuzulun 六足論), it is also known as the "Body treatise of the arising of knowledge" (Fazhi shenlun 發智身論). It is known by different titles in other texts. In the Da zhidu lun 大智度論), it is referred to as Fazhijing 發智經, while in the Biography of Vasubandhu, Posoupandou Fashi zhuan 婆藪槃豆法師傳 (T2049), it is called the Fahuilun 發慧論.

This treatise details all the essential teachings found in the sutras using various analytical methods of the "higher teaching", abhidharma (Chinese transcription apidamo 阿毗達磨 or apitan 阿毗曇). Some sections explain meanings, some classify and distinguish doctrinal categories, some identify the defining characteristics of phenomena, and others refute alternative views. Among Abhidharma works, it is among the most detailed.

The entire work is divided into "eight aggregates" (bayun 八蘊, also transcribed as ba jiandu 八犍度, from Sa. skandha), namely "Miscellaneous aggregate" (Zayun 雜蘊), "Aggregate of bonds" (Jieyun 結蘊), "Aggregate of knowledge" (Zhiyun 智蘊), "Aggregate of karma" (yeyun 業蘊), "Aggregate of the great elements" (Dazhong yun 大種蘊), "Aggregate of faculties" (Genyun 根蘊), "Aggregate of meditation" (Dingyun 定蘊), and "Aggregate of views" (Jianyun 見蘊). These are further subdivided into forty-four nipātas or chapters (Ct. naxi 納息). The treatise systematically expounds the fundamental doctrines of the Sarvāstivāda School while also discussing the various debates and doctrinal disputes among different Buddhist sects of that period.

Like other significant treatises of the Sarvāstivāda School, this work asserts that the three ages (sanshi 三世, past, present, and future) all exist in reality, that the intrinsic nature of dharmas (beings, objects) is permanently existent, and that the person is empty while dharmas truly exist. It therefore opposes various doctrinal positions of the Sthavirā School (Ch. Shangzuo bu 上座部), and also criticises the Mahāsāṃghika School's (Ch. Dazhong bu 大眾部) view that past and future have no real substance.