the existence of the three times (past, present, future), a central Sarvāstivāda doctrine. However, this is not always the case and he seems to have sometimes also favored certain Vaibhāṣika doctrines (contra Sautrāntika), including the reality of certain mental factors (caittas), the notion of the conjunction () of mind () and mental factors and also the Sarvāstivāda doctrine of simultaneous causation () which was rejected by Sautrantika masters like Śrīlāta. Content Overview The text is divided into the following chapters. 1: The Exposition on the Elements (dhātu-nirdeśa) 2: The Exposition on the Faculties (indriya-nirdeśa) 3: The Exposition on the World (loka-nirdeśa) 4: The Exposition on Karma (karma-nirdeśa) Chapter four of the Kośa is devoted to a study of karma, and chapters two and five contain formulation as to the mechanism of fruition and retribution. 5: The Exposition on the Underlying Tendencies (anuśaya-nirdeśa) 6: The Exposition on Paths and Persons (mārgapudgala-nirdeśa) 7: The Exposition on Wisdom (jñāna-nirdeśa) 8: The Exposition on Meditative Attainment (samāpatti-nirdeśa) 9: The Refutation of the View of a Self (atmavāda-pratiṣedha) The Text and its Translations The Sanskrit original of the Abhidharmakośabhāṣya was lost for centuries, and was known to scholarship only through Chinese and Tibetan translations. The work was of such importance to the history of Indian thought that in the 1930s, the great scholar Rāhula Sāṅkṛtyāyana (1893–1963) even re-translated the verses into Sanskrit, from Tibetan, and wrote his own Sanskrit commentary on them. However, during a subsequent visit to Tibet, Sāṅkṛtyāyana discovered an ancient palm-leaf manuscript of 367 leaves that contained not only Vasubandhu's verses, but his lost commentary. In 1967 and then in a revised edition of 1975, Prof. P. Pradhan of Utkal University finally published the original Sanskrit text of the Abhidharmakośabhāṣya, Vasubandhu's great work summarizing earlier traditions of the Vibhāṣā school of Buddhist philosophy. The Abhidharmakośa-kārikā (the verses) and the Abhidharmakośa-bhāsya (the auto-commentary) were translated into Chinese in the 6th-century by Paramārtha (T1559). They were translated again in the 7th-century by Xuanzang (T1560 & T1558). Other translations and commentaries exist in Tibetan, Chinese, Classical Mongolian and Old Uyghur. The verses and the commentary were first translated into a European language by Louis de La Vallée-Poussin, published in 1923–1931 in French, which is primarily based on Xuanzang's Chinese translation but also references the Sanskrit text, Paramārtha's Chinese translation, and the Tibetan. Currently, three complete English translations exist. The first by Leo M. Pruden in