上座 슈리라타의 ‘一心’

Abstract

Not following Yogācāra's theory, as far as maintaining the theory of seeds(bīja), the generic or specific mind should be admitted as abode or foundation of seeds, which is completely neutral(akliṣṭ-avyākṛta) and always exists at anytime, anywhere, even in mind's absent conditions such as nirodhasamāpatti or asaṃjñā-deva. Sthavira Srīlāta who is Sautrāntika's great elder, called it 'the one-mind(ekacitta)'. He claimed.: "The one-mind contains a various dhātu. Tremendous dhātus pervade in the one-mind." ('dhātu'is an alternative name of bīja)'The one-mind(ekacitta)' is corresponding concept to Yogācāra's Ālayavijñāna, that is due to previous action of karma(so it is called 'vipākaphala-vijñāna') unlike current consciousness(pravṛttivijñāna) due to sense organ and object ect. That is to say 'the one-mind(一心, ekacitta)' is a short term of 'the one generic or specific mind(一類心, *ekajātīyacitta)', it is subtle and agnosic consciousness, that doesn't have an object and an images of it. So Sthavira understood mind as double layers, agnosic, subtle consciousness(不能了別識, *avijānāti-vijñāna) ie. ekacitta and current discriminative, coarse consciousness(了別識, *vijānāti-vijñāna) -- to be said as internal unconsciousness and external consciousness -- which corresponds to Yogācāra's Ālayavijñāna and pravṛttivijñāna. However unlike Yogācāra's understanding of mind as two separate entity, Sthavira understood mind as two layers (or phase) of the same consciousness, which are simultaneously arising based on the same sense organs(indriya) according to a metaphor of legendary bird jīvaṃjīvaka with two head on a same body. Sthavira Srīlāta's concept of 'the one-mind(ekacitta)' and simultaneous arise of two consciousness based on the same sense organs(indriya) are reported in Nyāyānusāraśāstra. by Saṃgabhadra, then also confirmed concretely in Mahāyānasaṃgraha and Asvabhāva's commentary, *Vijñaptimātratasiddhiśāstra and commentaries in the Eastern Asia etc.