『アビダルマ・ディーパ』における心不相応行の研究 (1)=A Study of the Concept of cittaviprayuktasaṃskāra (Conditioned Forces Dissociated from Thought) in the Abhidharmadīpa and Vibhāṣāprabhāvṛtti (1)
The primary aim of this article is to translate the section of Cittaviprayuktasaṃskāra (conditioned forces dissociated from thought) in the Abhidharmadīpa and Vibhāṣāprabhāvṛtti (ADV) and to analyze the significance of the concept of cittaviprayuktasaṃskāra by critically examining preceding Japanese translations and studies of the text (Mizuta [1979], Yoshimoto [1982], Saito [2003], Sakurai [2003]・[2004], and Mitomo [2004]). In the part 1 of this article, I translate the first half of the text discussing the first seven elements of cittaviprayuktasaṃskāra. In Abhidharmakośabhāṣya (AKBh) and other related texts, Sarvāstivādin doctrine identifies fourteen kinds of cittaviprayuktasaṃskāra. They are prāpti (possession), aprāpti (nonpossession), sabhāgatā (homogeneous character), āsaṃjñika (the state of non-conception), asaṃjñisamāpatti (the equipoise of non-conception), nirodhasamāpatti (the equipoise of cessation), jīvitendriya (vitality), jāti (birth), sthiti (continuance), jarā (change), anityatā (cessation), nāma (name), pada (phrase) and vyañjana (syllable). According to the doctrine of the Sarvāstivādins, cittaviprayuktasaṃskāra is one of the five abhidharmic categories through which all existing dharmas are explained. The other four are rūpa (form), citta (thought), caitta (thought concomitant), and asaṃskṛta (the unconditioned). The fourteen cittaviprayuktasaṃskāra are distinct from the other four categories, being neither rūpa nor asaṃskṛta and different from caitta because they are not concomitant with citta. Yet, they operate like forces working among the other four categories of dharmas. Therefore, they are often considered as elements attributed to the other four. However, they are very important independent elements, and, without them, the functions of all systems of dharmas cannot be explained completely. The next part of the article discusses the first seven elements of the fourteen cittaviprayuktasaṃskāra. These seven can be briefly defined as follows: Prāpti is the principle that explains how a dharma becomes associated with a living being. Aprāpti is the principle that explains how a dharma becomes separated from a living being. In the extant text of the ADV, however, the part explaining aprāpti is missing. Sabhāgatā is also called nikāyasabhāga. This is the principle to explain the homogeneity of living beings. Asaṃjñika is the unconscious state of mind which is attained by living beings born in the realm of āsaṃjñika. Asaṃjñisamāpatti is the dhyāna which becomes the cause for living beings to be born in the realm of āsaṃjñika. This dhyāna is the state of the cessation of the activity of citta and caitta. This state of dhyāna is specifically for pṛthagjana (ordinary beings). Nirodhasamāpatti is the dhyāna which is the state of the cessation of all citta and caitta of living beings. In this state of mind, the mental activities of sadvijñāna have completely ceased. This state of dhyāna is specifically for ārya (holy beings). Jīvitendriya is the force of living beings sustaining their lives, or living beings' life functions. Sarvāstivādins understand the fourteen kinds of cittaviprayuktasaṃskāra, including the above mentioned seven, as real substances. But Vasubandhu (Sautrāntika) did not agree that these cittaviprayuktasaṃskāra are real substances. Dīpakāra, however, introduces Vasubandhu’s interpretations in AKBh and criticizes his theory.
