『アビダルマ・ディーパ』における心不相応行の研究（2）=A Study on the Concept of Cittaviprayuktasaṁskāra (Conditioned Forces Dissociated from Thought) in the Abhidharmadīpa and Vibhāṣā-prabhāvṛtti (2)
This essay is the second part of a study on the concept of Cittaviprayuktasaṁskāra(conditioned forces dissociated from thought). In this essay, I examine the seven cittaviprayuktasaṁskāra, focusing in this latter half of the discussion on the concept found in the Abhidharmadīpa and Vibhasāprabhāvrtti (ADV). The seven are the elements of four conditioned characteristics (catvārisaṃskṛtalakṣaṇ āni): jāti [birth], sthiti [continuance], jarā [senescence], and anityatā [desinence]), nāmakāya (name-aggregate), padakāya (phraseaggregate), and vyañjanakāya (syllable-aggregate). Discussions of these seven concepts in the Abhidharmadīpa deal with the fundamental philosophical theories, such as time theory, ontology, epistemology, and linguistic theory, which are known to be very crucial to understanding abhidharma philosophy. An annotated Japanese translation of the related parts of the text is included in this essay togther with the original Sanskrit texts. In the four characteristics, jāti acts to produce dharmas in the present-state. In the ADV, an explanation on jāti is omitted. Sthiti works to keep dharmas existent in the present-state. Because of sthiti, a dharma, as a homogeneous cause, can have time to seize the next dharmacontinuously. Jarādisables dharmas. Without Jarā, dharmas would continue producing subsequent actions eternally. Anityatā eliminates dharmas in the present-state momentarily and passes them into the past-state. Dīpakāra of the Sarvāstivāda school, perhaps influenced by the interpretation of Saṃghabhadra’s Nyāyānusāra, admits the elimination of a dharma as a real dharma. Next, nāma gives name to objects, such as“pots,”etc. Pada generates sentences, such as “a pot is seen.” Because of pada, characters, actions and the time of the object’s existence are known. Vyañjana means syllable, such as“ka.”Vyañjana cannot be divided into parts, have no forms, are not hindered just like manas by other factors, are non-materialistic, and, can announce the subject to the three time-states of past,
