Apidamo jushe lun Abhidharmakośa-bhāsya [Abhidharma Storehouse Treatise], by Vasubandhu 世親. translated between 563-7 by Paramārtha 眞諦 (22 fasc. T 1559.29.161-310) and between 651 and 654 by Xuanzang 玄奘 (30 fasc., T 1558.29.1-160). Vasubandhu's most important pre-Yogācāra work. Consisting of verses (also translated separately as T 1560) with exposition, the Kośa organizes and condenses primarily Sarvāstivāda Abhidharma teachings, but not without being critical, and hence adopting positions associated with other Buddhist schools, such as the Sautrāntikas 經量部. It was this intellectual restlessness that eventually led Vasubandhu to become a Yogācārin. This text includes detailed analysis of the action of human consciousness in its relationship to the environment, as well as the transformations that occur in the process of meditation practice, containing treatment of most of the philosophical topics contained in the Abhidharma treatises, as well as a refutation of the theories of the Vaibhāṣikas. Both Chinese versions consist of nine chapters, including discussions on dhātu 界, indriya 根, loka, karman 業, anuśaya 隨眠, āryapudgala, jñāna 知, samādhi 定, and refutation of the concept atman 我. Its doctrines would contribute to the development of the theories of the school of Yogācāra 瑜伽行派. The title is commonly abbreviated as Jushe lun 倶舍論.
         Vallée Poussin (1931) translated Xuanzang's version into French (6 vols.) before a Sanskrit version was rediscovered in this century. Leo Pruden (1988) translated the French version into English, though some errors were introduced. Jha (1983) offers separate English translations of the Sanskrit version (as edited by Prahlad Pradhan) and Vallée Poussin's rendition of Xuanzang, but he stops with Chapter Two (the Kośa has nine chapters). Further volumes of Jha's work have not been announced. 

Same as 阿毘達磨倶舎論.

梵名 Abhidharmakośa-śāstra。略稱俱舍論。意譯對法藏論、聰明論。乃部派佛教教理之集大成，大毘婆沙論之綱要書。西元四五○年世親菩薩（梵 Vasubandhu）所著。漢譯本有二，一為陳天嘉四年（563），真諦所譯之阿毘達磨俱舍釋論二十二卷，世稱舊俱舍；對之，唐永徽二年（651）玄奘所譯之三十卷，歷來為法相宗之基本教本，則稱新俱舍。兩本均收於大正藏第二十九冊。
　本論在印度、西藏、中國、日本均廣受研究，優良之注釋書亦多。要理解部派佛教，以及大乘佛教之基礎，則俱舍論之價值甚大。世親雖一面以說一切有部教學為標準，然亦以批判態度介紹經量部與大眾部等學說，以「理長為宗」之立場造俱舍論。又大乘經典及大乘論書以有部教學為基礎，或為破斥有部而作的佔多數。故此一以批判態度將繁雜之有部教學整理而成之俱舍論，乃廣受大小乘學者之珍視。本論之教理多採自大毘婆沙論，又本論之體系與教理之整理方法，傳說曾受法救所造雜阿毘曇心論之影響。
　本書基本反映當時流行於迦濕彌羅之有部關於世界、人生及修行之主要學說，並吸收經量部之許多觀點。內容由界、根、世間、業、隨眠、賢聖、智、定等八品構成，另又附錄破我品，則成九品。其中：(一)界品與(二)根品，說明現實世界（物質與精神界）成立之要素「法」，並說明有為、無為、五蘊、十二處、十八界、二十二根、六因四緣等名相。(三)世間品，說明地獄乃至天界之生物世界（有情世界）與物理世界（器世界），並介紹印度之宇宙觀及地理說，此外，更解說十二緣起，說明輪迴之相狀，此即業感緣起論。(四)業品，說明輪迴之原因，並細分業之種類。(五)隨眠品，敘述煩惱，將其分類為六大煩惱、十隨眠、八十八使、百八煩惱，並介紹過去、未來、現在等三世實有論，而加以破斥。世間、隨眠、業等三品係明示迷之世界（有漏），至於(六)賢聖品，則將悟入之階位分為凡夫位之三賢、四善根，聖者位之四雙八輩，又說明悟入之觀法即四諦十六現觀。(七)智品，則是說明世俗智、法智、類智等十智為獲得開悟之智慧，並說明十八不共法。(八)定品，除說明產生聖智基礎之禪定外，復說明四禪、四無色定、三解脫門、四無量心等其他禪定。(九)破我品，則是站在無我之立場，以破斥犢子部之非即非離蘊我及勝論之我等，即明示無我之道理。
　如上所說，本論將廣博繁雜之毘婆沙教理技巧地整理為八品，體系嚴整，論旨明徹，冠於諸論，為有部教學之綱要書。蓋古來諸師論及本論之宗，或謂屬於有部，或為二十部中之理長為宗，或為經部之別宗，或謂稟承依有部，意許取理長等諸異說。
　在我國，俱舍論譯出後即取代前此之毘曇宗。日本於奈良時代傳入俱舍論而成立俱舍宗之一派，且以俱舍論為基礎之研學傳統延續至現代。在印度以及西藏佛教亦盛行研究此論。梵本已於西藏發現，然僅刊行偈頌（V.V. Gokhale: The Text of the Abhidharmakośakārikā of Vasubandhu, 1946），俱舍本論則在印度巴特那（Patna）出版（P. Pradhan: Abhidharmakośa-bhāsya of Vasubandhu, 1967）。偈頌與俱舍論均有西藏譯本，即：Chos-mvon-pahimdsod-kyi tshig lehur byas-pa（Abhidharmakośa-kārikā，北京版 115, pp. 115～127 與 Chos-mvon-pahi mdsod-kyi bśad-pa（Abhidharmakośa-bhāsya，北京版 115, pp. 127～283）。
　據傳在印度曾有德慧、世友、安慧、陳那、稱友、滿增（梵 Pūrnavardhana）、寂天（梵 Śamathadeva）等之注釋，現存者唯稱友所作。又有 U. Wogihara:Sphutārthā Abhidharmakośavyākhyā, 1～7（Tokyo, 1932～1936），此釋本亦有西藏譯本，頗受重視。即：Chos-mvon-pahi mdsod-kyi hgrel-bśad（Abhidharmakosa-tīkā，北京版 116, pp. 43～117），西藏譯除此外猶保存有滿增、寂天、陳那等之注釋。
　漢譯有安慧俱舍論實義疏之殘本五卷，敦煌本有此書（收於大正藏第二十九冊），真諦注舊俱舍之疏十六卷、義疏五十三卷等已逸失。注釋玄奘之譯著，有普光之俱舍論記三十卷及法寶之俱舍論疏三十卷，向來被視為研究俱舍論之指南書。圓輝之俱舍論頌疏三十卷亦受珍視，此疏省略爭論部分，簡明地解釋有部之教理，故容易理解。近年日人旭雅撰冠導俱舍論一書亦常被利用；法宣著俱舍論講義十卷，對初學者極有助益。我國有演培之俱舍論頌講記一書。〔大唐西域記卷四、歷代三寶紀卷九、開元釋教錄卷七、卷八、阿毘達磨論の研究（木村泰賢）、小乘仏教思想論（木村泰賢著，演培譯）、俱舍論講義（舟橋一哉）、俱舍論の教義及び其發達（舟橋一哉）、俱舍論の原典解明（山口益、舟橋一哉）、Th. Stcherbatsky: The central conception of Buddhism and the meaning of the word“Dharma”, London, 1923; O. Rosenberg: Die Probleme der buddhistischen Philosophie, Heidelberg, 1924〕