Samacitta, loosely rendered here as ‘equipoised mind’, is a term significantly used in the Mahāyāna literature written in the Sanskrit language, foremost of them being Samādhirā- jasūtra, Kāśyapaparivarta, Mahāyānasūtrālaṅkāra etc.. Samacitta has been mentioned as ‘the factor by which Bodhisattva can attain incomparable perfect enlightenment’ (kṣipraṃcaanuttarāṃsamyaksambodhiṃpratilabhate). This statement has been attributed to the Buddha in the Samādhirājasūtra in reply to a question posed by KumāraCandraprabha. The question of Candraprabha also includes other accomplishments such as gaining acute wisdom, being devoid of fear, eliminating rāga-doṣa-moha, progress in the śīla (morality), dhyāna(concentration), prajñā (wisdom), purity in bodily behavior, discarding verbal faults, destroying mental defilements. Development of Samacitta has been emphasized as the reason for succeeding in all these virtues (etānguṇān). The importance attributed to this concept of ‘samacitta’ therefore makes us curious as to what its implications are. Samacitta has two basic implications: firstly, development of a mental state that remains even in all situations without being emotionally overwhelmed. Secondly, samacitta encourages to have unbiased attitude to all living beings i.e. to consider all living beings as equal. Although highly emphasized in the Mahāyāna literature, the term samacitta is available in Pāli literature as well. However, there are significant differences in the way the term samacitta is used in the Pāli and Sanskrit texts. Following research methods used in Indian philological studies, I attempt to clarify the conceptual significations and to understand the development of the term samacitta within Buddhist literature written in Pāli and Sanskrit languages. The practical implications of the term samacitta in modern social contexts will also be discussed Samacitta, rendered here as ‘same-mind’, is a term significantly used in the Mahāyāna literature written in the Sanskrit language, foremost of them being Samādhirājasūtra, Kāśyapaparivarta, Mahāyānasūtrālaṅkāra, Bodhisattvabhumi etc.. Samacitta has been mentioned as ‘the factor by which Bodhisattva can attain incomparable perfect awakening’ (kṣipraṃ caanuttarāṃ samyaksambodhiṃ pratilabhate). This statement has been attributed to the Buddha in the Samādhirājasūtra in reply to a question posed by Kumāra Candraprabha. The question of Candraprabha also includes other accomplishments such as gaining acute wisdom, being devoid of fear, eliminating lust (rāga), hatred (doṣa), and delusion (moha), progress in the morality (śīla), concentration (dhyāna), wisdom (prajñā), purity in bodily behavior, discarding verbal faults, and destroying mental defilements. Development of Samacitta has been emphasized as the reason for succeeding in all these virtues (etān guṇān). The importance attributed to this concept of ‘samacitta’ therefore makes us curious as to what its implications are. Samacitta has two basic implications: firstly, development of a mental state that remains even in all situations without being emotionally overwhelmed. Secondly, samacitta encourages to have unbiased attitude to all living beings i.e. to consider all living beings as equal. In spite of the fact that it is a very significant concept in the Mahayāna literature I have not come across any major study done on samacitta. In fact, a detailed study on samacitta will be very helpful in the understanding of Buddhist universalistic ethics. Although widely seen in Buddhist Sanskrit texts it is used in very few instances in the Pāli literature. In this early stage of research on samacitta I take into consideration the contexts in Pāli literature where the term samacitta is used and some commentarial attempts at defining it. These instances will intimate us on the ethical imports of samacitta in the Pāli texts I begin an inquiry into the term samacitta firstly from an etymological perspective
目次
1. Samacitta: etymology of the term 145 2. Samacitta-devas: Same-minded deities 146 3. Samacitta in the Pāli Commentarial Literature (Aṭṭhakathā) 150 3.1. Sameness of mind or mental state 150 3.2. Non-discriminative attitudes 151 4. Conclusion 151 End Notes 152 Bibliography 154 Websites 155
