Jushelun 俱舍論

Jushelun 俱舍論, full title Apidamo jushe lun 阿毗達磨俱舍論 "Treatise on the storehouse of higher teachings", is a scholarly treatise on Buddhism of the Sarvāstivāda School (Ch. Shuo yiqie you bu 說一切有部) during the transition period to the Yogācāra School (Ch. Yujia xing pai 瑜伽行派). It was once compiled in India by Vasubandhu (Ch. Shiqin 世親, c. 400 CE) and translated during the Tang period 唐 (618-907) by Xuanzang 玄奘 (602-664), spanning 30 juan. In 563, Paramārtha (Ch. Zhendi 真諦, 499-569) translated the verse part of the scripture, Abhidharmakośa-kārikā (Jushelun ji 俱舍論偈), which contains 597 verses. He also translated the Abhidharmakośa-bhāṣya as Apidamo jushe shilun 阿毗達磨俱舍釋論 (T 1559), in 22 juan. This translation later became known as the "Old Treatise" (jiulun 舊論), in contrast to the "New Treatise" (xinlun 新論) translated by Xuanzang. The original Sanskrit title is rendered as Abhidharmkośa-śāstra.

In Kashmir and Gandhāra, Vasubandhu lectured to followers on the Mahāvibhāṣā (Ct. Da piposha lun 大毗婆沙論). After completing each section of the lecture each day, he would summarise its meaning in a single verse. When the entire treatise had been explained, these summaries amounted to 600 verses (originally 598 verses), which became the root verses of the Abhidharmakośa-kārikā. Later, Vasubandhu composed a prose commentary expanding on these verses. Together, the verses and the prose commentary are collectively known as the Abhidharmakośa-bhāṣya or Abhidharmakośa-śāstra.

This treatise was primarily based on the scripture Saṃyuktābhidharma-hṛdaya (Za apitan lin lun 雜阿毗曇心論). It also extensively incorporated important works of "higher teaching" (abhidharma, Ct. apitan 阿毗曇 or apidamo 阿毗達磨) of the Sarvāstivāda School such as the Jñānaprasthāna (Ch. Fazhilun 發智論), Vijñānakāya (Shishen zu lun 識身足論, Dharmaskandha (Fayun zu lun 法蘊足論), and the essential ideas of the Mahāvibhāṣā. Additionally, it drew on the doctrines of the Sautrāntika School (Ch. Jingliang bu 經量部) current at the time. Vasubandhu synthesised the entire body of Sarvāstivāda doctrine according to his own understanding and presented it in a concise, systematic summary.

The structure of the root verses of the Jushelun follows that of the Za apitan xin lun, carrying forward the traditional spirit of the Sarvāstivāda doctrine that takes the Four Noble Truths (sidi 四諦) as its organising framework. However, it already reflects a transformation of that earlier work.

The Za apitan xin lun contains over six hundred verses, while the root verses of the Kośa also number around six hundred. However, the two do not correspond verse by verse; instead, there are additions, deletions, mergers, and a reorganisation of the material. Not only are the verses themselves altered, but the chapters and sections have also been rearranged. As a result, the Kośa's exposition of the Four Noble Truths has distinctive features. Unlike the Za apitan xin lun, which is organised into eleven chapters (pin 品), the root verses are divided into eight chapters. When Vasubandhu later composed the commentary, he added an extra chapter titled "Refutation of the view of a self" (po zhi wo 破執我), which is not part of the original verses. Therefore, the complete Jushelun comprises nine chapters, embodying the fundamental Buddhist doctrine that all dharmas are without self (zhu fa wu wo 諸法無我).

Furthermore, the work provides a systematic summary of the fundamental elements that make up all phenomena in the universe, categorising them into five groups and seventy-five dharmas: 11 rūpa or material dharmas (sefa 色法), one citta or mind dharma (xinfa 心法), 46 caitasika or mental factors (xin suo fa 心所法), 14 cittaviprayukta-saṃskāra or dharmas unrelated to the mind (bu xiangying fa 不相應法), and 3 asaṃskṛta or unconditioned dharmas (wuwei fa 無為法).

The treatise is divided into nine chapters. The first two chapters discuss the nature and functions of dharmas and the principles of causality. The next three chapters explain the causes, results, and conditions of delusion, thereby presenting the theory of karma and rebirth (saṃsāra). The following three chapters discuss the causes, results, and conditions of awakening, explaining the path of practice leading to liberation. The final chapter is devoted specifically to the doctrine of non-self (anātman) and is of the nature of an appendix.

The work is concise and clear, with analyses that are subtle and accurate. As a result, it received high praise in India. The examination of the five categories and seventy-five dharmas (wu wei qishiwu fa 五位七十五法) presented in the treatise became a foundational framework for Buddhist doctrine. The Jushelun had a great influence in China. Originally, Chinese Buddhist scholars who studied Abhidharma primarily relied on the Za apitan xin lun, but after Paramārtha's translation was completed, scholars gradually shifted to studying the scripture. A large number of commentaries and sub-commentaries were produced, though unfortunately, most of them have since been lost. The most important commentaries are Puguang's 普光 Jushelun Guang ji 俱舍論光記 or Jushelun ji (T1821), Fabao's 法寶 Jushelun shu 俱舍論疏 (T1822) and Yuanhui's 圓暉 Jushelun song shi shu 俱舍論頌釋疏 (T1823).

The treatise has been included in successive editions of the Chinese Buddhist Canon, and copies have also been found in Dunhuang 敦煌.