倶舎論根品心不相応行論 -- 世親本論と諸註釈の和訳研究(6)=On Cittaviprayuktasaṃskāra in the Abhidharmakośa, Chapter II —An Annotated Japanese Translation of the Abhidharmakośa and Its Commentaries (6)—
A state of non-conception(āsaṃjñika), an equipoise of non-conception(asaṃjñisamāpatti) and an equipoise of cessation(nirodhasamāpatti) belong to the conditioned forces dissociated from thought(cittaviprayuktasaṃskāra). In the Sarvastivāda-Abhidharma texts and the Abhidharmakośa these are defined as the cessation of thought and thought concomitants(nirodhaś cittacaittānām). Among these, the state of non-conception is a matured effect produced by the equipoise of nonconception, therefore it is neutral(avyākṛta) in regard to moral quality. It is located in the bṛhatphala in the fourth level of trance(caturthadhyāna). The equipoise of non-conception is also located in the fourth level of trance. Ordinary persons(pṛthagjana) practice this equipoise in order to attain liberation(niḥsṛti). It is virtuous(śubhā) in regard to moral quality, its effects are receive in the next lifetime(upapadyavedanīyā). Furthermore, the equipoise of non-conception is acquired by preparative practices(prayogalabhyā, prāyogikā). The equipoise of cessation is located in the sphere of neither conception nor nonconception(naivasaṃjñānāsaṃjñāyatanabhūmi). Noble ones(ārya) practice this equipoise to abide in a state of tranquility(śāntavihāra). It is virtuous in regard to moral quality, and its effects are receive in the next lifetime, in the third lifetime or after(aparaparyāyavedanīyā) or undetermined(aniyatā). Furthermore, the equipoise of cessation is acquired by preparative practices. For the Buddha, however it is acquired when he becomes a buddha(bodhilabhyā). This article is an annotated Japanese translation of the state of non-conception, the equipoise of non-conception and the equipoise of cessation in Vasubandhu’s Abhidharmakośabhāsya, Yaso- ´ mitra’s Sphuṭārthā Abhidharmakośavyākhyā and Sthiramati’s Tattvārthā Abhidharmakośabhāsyaṭīkā. In regard to Pūrṇavardhana’s Laksanānusārinī Abhidharmakośaṭīkā, I have noted only the passages which differ from Sthiramti’s Tattvārthā. The Current article is a sequel to ”On Cittaviprayuktasaṃ skāra in the Abhidharmakośa, Chapter II ―An Annotated Japanese Translation of the Abhidharmakośa and Its Commentaries (5)―,” Journal of Indian and Tibetan Studies (Indogaku Chibettogaku kenkyu), No. 15, 2011.
