Xuanzang's translation of the Abhidharmakośabhāṣya (Jushe-lun, 倶舎論 ) has been studied as a fundamental Buddhist doctrinal treatise in East Asia. The elucidations provided by Xuanzang's immediate disciples became the basis for subsequent commentaries. Scholarly works focused on these commentaries on the Jushe-lun are collectively called “Kusha-gaku ( 倶舎学 ),” and have assumed a significant role in the Japanese Buddhist tradition. Recent research has revealed that Kusha-gaku is the foundation of modern Japanese investigations into primitive and mainstream Buddhism. Thus, it is necessary to conduct a thorough analysis of Kusha-gaku. An effective approach for this task is using an analytical topic outline (kadan, 科 段 ) since it shows the commentator's comprehension and provides a condensed overview of the entire Jushe-lun.
Despite previous efforts to represent the structure of kadan in the Jushe-lun through diagrams, substantial labor is required to compare the kadan structures across various works when conducting a paper-based analysis. To solve this problem, this paper proposes a markup methodology for the Jushe-lun-ji ( 倶舎論記 ) based on text encoding initiative (TEI) guidelines. The Jushe-lun-ji was authored by a direct disciple of Xuanzang and exerted a profound influence on the writing style employed in Kusha-gaku works. Consequently, the markup of the Jushe-lun-ji can serve as a model that can be applied to the complete collection of Jushe-lun commentaries.
Within the Jushe-lun-ji, the entire text of the Jushe-lun is divided into sections at the discretion of the annotator, and annotations are inserted for each section. Each section is assigned a section title, and these sections collectively form a hierarchical structure based on their titles. However, not all section titles are included within a single hierarchical structure; rather, two independent hierarchical structures coexist, one covering the entire Jushe-lun and the other specific topics within it. To represent such a structure in the Jushe-lun-ji, the relationship between section titles is expressed using the <seg> element in accordance with the TEI guidelines. The dual hierarchical structures of those section titles are effectively conveyed through the dual usage of the <seg> element. This method elucidates the relationship between the Jushe-lun text and the section titles, thereby allowing for a comprehensive depiction of the Jushe-lun's structure as Linked Data.

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This paper examined, the reasons the Sarvāstivāda School regards anuśaya ― which is considered a synonym for kleśa, as an important concept of the Sarvāstivādin Path. From the Sangītiparyāya and the Dharmaskandha, the Sarvāstivāda School classifies the kleśa explained by Āgamas and the Nikāyas into (1) saṃyojana, (2) bandhana, (3) anuśaya, (4) upakleśa, and (5) paryavasthāna. These develop into Abhidharmakośabhāṣya chapter 2 on Indriya as contaminated caitasika among the "five categories." Since the citta and caitasika share (1) āśraya, (2) ālambana, (3) ākāra, (4) kāla, and (5) dravya, which means pañcasamatā, the contaminated caitasika adversely affects the citta. Abhidharmakośabhāṣya chapter 2 focuses on the corresponding relationship between the citta and caitasika.
Chapter 5 on anuśaya mainly covers anuśaya-related matters. From Prakaraṇapāda, the Sarvāstivāda School interprets anuśaya, as (1) aṇu, (2) anuśerate, (3) anugata, and (4) anubadhanti, explaining the characteristics and the principles of the operation of anuśaya that are difficult to abandon even with a religious practice. Among the four, the most crucial concept is anuśerate, which reinforces its strength by contaminating according to ālambanatas and saṃprayogatas. According to Sarvāstivāda School, kleśa is maintained and grown in sāsrva-dharma.
For the Sarvāstivāda School, the abandonment of anuśaya is not the destruction of anuśaya itself but is freeing from the bondage of the acquiring anuśaya, which means the acquisition of nirvana (visaṃyoga-prāpti). In addition, each stage of visaṃyoga is described as a parijña. In the Abhidharmakośabhāṣya, parijña is classified into jñāna- parijña and prahāṇa-parijña, and nine parijña are set on the prahāṇa-parijña. This presents an epistemological aspect such as yathābhūtajñanadarśana and the practical aspects of jñāna and prahāṇa, indicating that the insights into sāsrva-dharma, leads to the severing of bondage of anuśaya.

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Sthiramati's Tattvārthā, the extensive commentary on the Abhidharmakośa and its bhāṣya, had been known only in the form of fragments of Chinese translations, fragments of Uyghur translation from the lost Chinese translation, and Tibetan translation. In recent years, however, the original Sanskrit text of the Tattvārthā has become available, and the results of the research have been published. As for the chapter of Karmanirdeśa (Chapter 4), its Sanskrit text on Abhidharmakośa verses 4.34–37 has been published. In this paper, we will continue the translation of the Tattvārthā focusing on verse 4.36cd.
The verse discusses the scope and motivation of the acquisition of non-restraints (asaṃvara). The non-restraints is the non-information (avijñapti) that keeps away the good and habituates the bad, and is said to be possessed by those who kill for their own lives (slaughterers, hunters, executioners, etc.) and by those who steal (thieves, etc.). Verses 36cd discusses to whom, to which evil karma, and by which cause the non-restraints is acquired.
In addition, this paper will present the texts and translations of Vasubandhu's Abhidharmakośa/bhāṣya and Saṃghabhadra's 順正理論 in order to clarify the developement of interpretation from Vasubandhu via Saṅghabhadra to Sthiramati. Then, we will identify passages of Saṅghabhadra that Sthiramati seems to silently borrow, and try to recover some parts of the original text of Saṃghabhadra.

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Our research aims to comprehend the Chinese Mūlasarvāstivāda Vinaya Saṃghabhedavastu [SBhV] translated by Yijing (635–713) (T no. 1450, 24.99a-206a: Junjirō Takakusu and Kaigyoku Watanabe (eds.), Taishō Shinshū Daizōkyō [THe Taishō New Edition of Buddhist Canon; a modern Japanese edition of the East Asian Buddhist canon], Taishōshinshūdaizo- kyōkankōkai, 1924–34/1960–78). In this paper, we present an annotated Japanese reading of the second volume of SBhV. THe Japanese reading of SBhV is already available (Ryūzan Nishimoto [translation] and Makio Takemura [emendation], Ritsubu [the Vinaya Scriptures] 24, Kokuyaku Issaikyō [Translation of the Complete Chinese Buddhist Canon into Classical Japanese in Kakikudashi Style], Daito Publishing Co., Inc., 1934, Revised Edition: 1975). While taking this historic research accomplishment into consideration, we incorporate recent developments in this field into our research, by referring to variants of the text, including the newly discovered Sanskrit Gilgit Manuscripts (edited by R. Gnoli [Part I: 1977, Part II: 1978]), and reviewing issues in previous studies. By so doing, we present the new reading and understanding. Furthermore, based on the stories, subtitles are added for an easier and better understanding of the text. On the section of naming Bodhisattva in this volume, various names are given to Prince Siddhārtha. In relation to this topic, at the beginning of this paper, we also offer comprehensive information about his names.

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[in Japanese]

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