The full title is Abhidharmadhātukāyapādaśāśtra (Apidamo Jie Shen Zu Lun, 阿毘達磨界身足論). Composed by Purna (according to Sanskrit and Tibetan sources), or Vasumitra (according to Chinese sources). It was translated into Chinese in three fascicles by Xuanzang dated July 14th, CE 663 in Yü-hua Monastery (玉華寺). The Dhātukāya bears some similarity to the Pali Dhātukathā, although it uses a different <i lang='pi' translate='no'>mātikā</i>. In the Taishō edition of the Chinese canon, it is text number 1540, located at T vol. 26, 614b.

Jp: Establishment of Knowledge

The full title is Abhidharmajñānaprasthānaśāstra (Apidamo Fa Zhi Zu Lun, 阿毘達磨發智論). It was composed by Kātyāyanīputra and translated in twenty fascicles by Xuanzang on February 14th, 657–June 20th, 660 in Yü-hua Monastery (玉華寺), Hsi-ching (西京). The largest of the Sarvāstivādin Abhidhamma books, this formed the basis for the later Sarvāstivāda treatises, and hence the modern study of Abhidharma especially in Tibetan Buddhism. In the Taishō edition of the Chinese canon, the authoritative translation by Xuanzang is text number 1544, located at T vol. 26, 918a. There was an earlier translation by Saṅghadeva and Zhu-fo-nian in CE 383, which may be found at T 1543, T vol. 26, 771a.

Vk: Groups of Consciousness

The full title is Abhidharmavijñānakāyapādaśāstra (Apidamo Shi Shen Zu Lun, 阿毘達磨識身足論).This is a counterpart of the Pali Kathāvatthu, and may share a common historical basis. The text mentions the Theravādin Moggaliputtatissa, author of the Kathāvatthu, as an opponent in the debate on the key Sarvāstivāda doctrine that all phenomena exist in the past, future, and present. The text discusses far fewer points than the Kathāvatthu, however. It was composed by Devakṣema and translated into Chinese in sixteen fascicles by Xuanzang in March 3rd–September 19th, CE 649 at Hung-fa Hall (弘法院), Northern Palace (北-闕), and Tz'uen Monastery (慈恩寺). In the Taishō edition of the Chinese canon, it is text number 1539, located at T vol. 26, 531a.