I would like to submit for your consideration another Abhidharma work which is often overlooked.
This is the Tattvasiddhisastra (Chinese: 成實論; Japanese pronunciation: Jōjitsu-ron, previously reconstructed as the Sādhyasiddhiśāstra) authored by the Indian master Harivarman (250-350) and translated into Chinese in 411 by Kumārajīva.
Full translation here:
A study of the text focusing on mind is “Mind in Dispute: The Section on Mind in Harivarman’s Tattvasiddhi” by Qian Lin
A few quotes on this text to show its importance:
The TatSid is an Abhidharma treatise extant only in Kumārajīva’s Chinese translation and no record of this treatise or of its author Harivarman (訶梨跋摩) is found in any extant Indian source. According to the Chinese accounts, Harivarman is a Buddhist teacher ordained and trained in the Sarvāstivāda tradition, and probably in the lineage of teachers who are called “Dārṣṭāntikas.” He is well versed in teachings of different schools
of his time, but he is disappointed with the Abhidharma theories current in his day. He feels that those theories stray away from the original teachings of the Buddha. In order to persuade his contemporaries to return to the “original teaching,” and to promote what he considers the correct teaching of the Buddha, he wrote the TatSid.
Moreover, the various texts cited in the TatSid, especially sūtras quoted in its arguments, are sometimes interestingly different from the extant sūtra collections available to us today. These characteristics of the TatSid provide us the opportunity to study the development of Buddhist texts and Buddhist doctrines within a particular historical setting, and this is precisely the objective of the present study.
The author of the TatSid, Harivarman, is very knowledgeable about, and very critical of, the Abhidharma systems of his period, and records extensively in the TatSid both arguments and rejoinders from teachers with different opinions regarding the issues disputed. The texts quoted and mentioned in the TatSid include early sūtra materials as well as references to positions that can be traced in various Abhidharma treatises of different teachers and schools.
These records make the TatSid a rich source of early Buddhist textual materials, and hence make it a good candidate for textual and philological investigations.