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The Tattvasiddhi Śāstra ("the treatise that accomplishes reality"; Chinese: 成實論, Chéngshílun), is an extant Abhidharma text which was popular in Chinese Buddhism. This Abhidharma is now contained in the Chinese Buddhist canon, in sixteen fascicles (Taishō Tripiṭaka 1646). [103]
All of these works have been translated into Chinese, and are now part of the Chinese Buddhist canon. In the Chinese context, the word abhidharma refers to the Sarvāstivāda abhidharma, although at a minimum the Dharmaguptaka, Pudgalavada and Theravada also had abhidharmas.
This abhidharma was translated into Chinese in sixteen fascicles (Taishō Tripiṭaka 1646). [26] Its authorship is attributed to Harivarman, a third-century monk from central India. Paramārtha cites this Bahuśrutīya abhidharma as containing a combination of Hīnayāna and Mahāyāna doctrines, and Joseph Walser agrees that this assessment ...
The Abhidharma-samuccaya is a systematic account of Abhidharma. According to J. W. de Jong it is also "one of the most important texts of the Yogācāra school." [1] According to Frauwallner, this text is based on the Abhidharma of the Mahīśāsaka tradition. [2] The text exists in Chinese, Tibetan and a reconstructed Sanskrit version.
Only two full canonical Abhidharma collections have survived both containing seven texts, the Theravāda Abhidhamma and the Sarvastivada Abhidharma, which survives in Chinese translation. However, texts of other tradition have survived, such as the Śāriputrābhidharma of the Dharmaguptaka school, the Tattvasiddhi Śāstra ( Chéngshílun ...
The word Prajnaptisastra means "designation" (of dharmas). It was composed by Maudgalyayana (according to the Sanskrit , Tibetan and MPPU ) or Mahakatyayana . The Chinese translation is by Dharma-rakṣita : T26, No. 1538, 施設論, 西天譯經三藏朝散大夫, 試光祿卿傳梵大師賜紫, 沙門臣法護等奉 詔譯, in a somewhat ...
According to Chinese sources, Harivarman (250-350 CE) was a student of Kumāralāta who became disillusioned with Buddhist Abhidharma and then wrote the Tattvasiddhi-śāstra in order to "eliminate confusion and abandon the later developments, with the hope of returning to the origin". [10]
The language of these scriptures is termed "Buddhist Chinese" (Fojiao Hanyu 佛教漢語), and is a variety of literary Chinese with several unique elements such as a distinctly Buddhist terminology that includes transliterations from Indian languages and newly coined Chinese Buddhist words.