Vasubandhu's Abhidharmakośa-bhāṣya A New English Translation, Volume2: Abhidharmakośa-bhāṣya

The Abhidharmakośa-bhāṣya was composed by the eminent Indian Buddhist philosopher Vasubandhu (Seshin). Scholarly consensus places Vasubandhu's life roughly within the 4th to 5th centuries CE, a period of flourishing intellectual activity within Indian Buddhism. Vasubandhu is one of the most celebrated figures in Buddhist history, renowned for his sharp intellect and voluminous writings, which spanned various schools and traditions. The Kośa itself represents a masterful synthesis and, importantly, a critical examination of the Abhidharma teachings, primarily those of the highly influential Sarvāstivāda (Setsu Issai Ubu) school, which was dominant in North-Western India (especially Kashmir) at the time. The Abhidharma ("higher" or "further" Dharma) constitutes the third part of the Buddhist Tripitaka (canon), focusing on the systematic analysis of reality (dharmas), metaphysics, cosmology, psychology, ethics, and the path to liberation. The Abhidharmakośa-bhāṣya is structured in two integral parts: 1. The Kārikās (Verses): Around 600 concise, mnemonic verses (ślokas) that systematically outline the core Abhidharma doctrines. This part is the Abhidharmakośa proper. 2. The Bhāṣya (Auto-Commentary): Vasubandhu's own extensive prose commentary on his verses. This bhāṣya not only explains and elaborates upon the kārikās but also engages critically with the Sarvāstivāda positions, often presenting alternative interpretations aligned with the Sautrāntika (経量部, Kyōryōbu) school, which emphasized the Sūtras as the primary authority over the Abhidharma treatises. It is this combined work of verses and commentary (Abhidharmakośa-bhāṣya) that achieved widespread fame and influence. Vasubandhu composed the Kośa while ostensibly affiliated with the Sarvāstivāda tradition, but his commentary reveals a deep engagement with and often a preference for Sautrāntika perspectives. This critical stance makes the Kośa not merely a compendium but a dynamic work of philosophical analysis and debate, summarizing the culmination of centuries of Abhidharma thought while also challenging its orthodox interpretations. Transmission and Translation: Journey Across Asia The significance of the Abhidharmakośa-bhāṣya ensured its transmission beyond India. While parts of the Sanskrit original survive, the complete text was preserved primarily through translations into Tibetan and, crucially for East Asian Buddhism, into Chinese. Two major Chinese translations were produced, both becoming highly influential: 1. Paramārtha (Shindai, 499–569 CE): An Indian monk-scholar who arrived in China in 546 CE. He translated the Abhidharmakośa (both verses and commentary) between 564 and 567 CE (some sources slightly differ on the exact years). His translation (Apídámó Jùshè Lùn,) played a significant role in introducing the text to China. 2. Xuanzang (Genjō, 602–664 CE): The celebrated Chinese pilgrim, scholar, and translator who journeyed to India (c. 629–645 CE) to study Buddhism and collect original manuscripts. Having studied the Kośa extensively under leading masters in India, Xuanzang produced a new, highly precise, and meticulously crafted translation upon his return to China, completed between 651 and 654 CE. His translation (Apídámó Jùshè Lùn, – using the same title but a distinct translation) quickly became the standard version throughout East Asia (China, Korea, Japan, Vietnam). Xuanzang's translation is particularly renowned for its accuracy and fidelity to the Sanskrit nuances he had mastered. It formed the foundational text for the Kusha School (Kusha-shū) in Japan, dedicated specifically to the study of this treatise. Even within other schools of East Asian Buddhism, Xuanzang's Kośa served as a fundamental textbook for understanding Buddhist doctrine, cosmology, karma, and psychology.