**색계 유익한 마음**은 특히 상좌부의 교학과 아비담마 그리고 수행에서 사용하는 용어로, 무탐무진무치의 3선근 모두와 함께하는 다음의 5가지 색계의 마음을 말한다.Bhikkhu Bodhi & Allan R. Bomhard (2007). A Comprehensive Manual of Abhidhamma. Charleston Buddhist Fellowship. p.45.






1. First jhāna wholesome consciousness together with initial application, sustained
application, zest, happiness, and one-pointedness.
2. Second jhāna wholesome consciousness together with sustained application, zest,
happiness, and one-pointedness.
3. Third jhāna wholesome consciousness together with zest, happiness, and onepointedness.
4. Fourth jhāna wholesome consciousness together with happiness and one-pointedness.
5. Fifth jhāna wholesome consciousness together with equanimity and one-pointedness.
Mehm Tin Mon (2015). The Essence of Buddha Abhidhamma. Third edition. Mehm Tay Zar Mon, Mya Mon Yadanar Literature. pp.44~45.

)
 which are divided into three classes
in the same way as the  are equally divided
into .
 — 5
rūpa-jhāna moral consciousnesses
 — 5
rūpa-jhāna resultant consciousnesses
Bhikkhu Bodhi & Allan R. Bomhard (2007). A Comprehensive Manual of Abhidhamma. Charleston Buddhist Fellowship. p.51.

, as
resultants, and as functionals. Each  of the same level is defined by the same
set of factors, whether wholesome ( /
) are associated with knowledge
( factor, is not mentioned
in the formulas. Thus, all the fine-material-sphere cittas have three roots: (1) non-greed
(Bhikkhu Bodhi & Allan R. Bomhard (2007). A Comprehensive Manual of Abhidhamma. Charleston Buddhist Fellowship. p.50.
 are attained by
successively eliminating the grosser  factors and by refining the subtler factors
through strengthened concentration. In the Suttas, the Buddha expounds the  as
fourfold by teaching the simultaneous elimination of  in progressing
from the first  become fivefold by
the inclusion of an intermediate 
remains. This is the second  in the Abhidhamma scheme.
 is made to fade
away; and in the fifth ,
“happiness,” as the concomitant feeling. Thus, whereas the cittas of the first four 
are associated with joy ( is associated with
equanimity (

위의 각각의 항목에서 '지혜와 함께한다'는 표현이 없지만 욕계에서 색계 초선으로, 즉, 더 상위의 계로 들어가기 위해서는 지혜(인과에 대한 이해와 그 이해에 의거한 노력)가 없이는 불가능하다. 욕계를 제외한 모든 계 즉 색계무색계출세간의 마음은 무탐무진무치의 3선근 모두와 함께한다.Bhikkhu Bodhi & Allan R. Bomhard (2007). A Comprehensive Manual of Abhidhamma. Charleston Buddhist Fellowship. p.51.

, as
resultants, and as functionals. Each  of the same level is defined by the same
set of factors, whether wholesome ( /
) are associated with knowledge
( factor, is not mentioned
in the formulas. Thus, all the fine-material-sphere cittas have three roots: (1) non-greed
(

5가지 색계 유익한 마음은 고요명상 수행, 즉, 호흡을 관찰하는 수식관 즉 지식념이나 까시나(kasiṇa: 명상 수행에서 집중의 대상으로 사용하기 위해 만든 색칠한 원반 등)Bhikkhu Bodhi & Allan R. Bomhard (2007). A Comprehensive Manual of Abhidhamma. Charleston Buddhist Fellowship. pp.47~48.
-consciousness is a mental image called “the counterpart
sign” (), but it
generally arises on the basis of a visible form, and, hence, these  pertain to the
fine-material sphere. The meditator aspiring to  may select as the original object of
concentration a contemplative device called a “,” such as a colored disk, on which
attention is fixed. When concentration matures, this physical device will give rise to a
visualized replica of itself called “the acquired sign” (), and this, in turn,
gives rise to the counterpart sign ( 명상으로 개발할 수 있다.<!--

-->Mehm Tin Mon (2015). The Essence of Buddha Abhidhamma. Third edition. Mehm Tay Zar Mon, Mya Mon Yadanar Literature. p.45.
A person, whose rebirth consciousness is associated with wisdom
and who is not yet an arahant, may develop the five  one after another by undertaking tranquillity meditation such as
meditating on Bhikkhu Bodhi & Allan R. Bomhard (2007). A Comprehensive Manual of Abhidhamma. Charleston Buddhist Fellowship. p.47.
 are attained by the method of meditation called “the development of
tranquility,” “calm-abiding,” or “serenity” (). This type of meditation
involves the strengthening of the faculty of concentration ( 또한 4념처4무량심 수행간화선염불선 등의 수행을 통해서도 개발할 수 있다. 이 5가지 마음은 순차적으로 개발된다.<!--

-->Bhikkhu Bodhi & Allan R. Bomhard (2007). A Comprehensive Manual of Abhidhamma. Charleston Buddhist Fellowship. p.48.
Fine-material-sphere wholesome consciousness: This category comprises five
 constituting a distinct type of
 are enumerated in the order given for two reasons: (1) because, when
one meditates for the attainment of the Bhikkhu Bodhi & Allan R. Bomhard (2007). A Comprehensive Manual of Abhidhamma. Charleston Buddhist Fellowship. p.50.
 are attained by
successively eliminating the grosser  factors and by refining the subtler factors
through strengthened concentration. In the Suttas, the Buddha expounds the  as
fourfold by teaching the simultaneous elimination of  in progressing
from the first  become fivefold by
the inclusion of an intermediate 
remains. This is the second  in the Abhidhamma scheme.
 is made to fade
away; and in the fifth ,
“happiness,” as the concomitant feeling. Thus, whereas the cittas of the first four 
are associated with joy ( is associated with
equanimity (

색계 유익한 마음은 다음의 분류 또는 체계에 속한다.

## 4선과 5선
4선 체계의 선정과 5선 체계의 선정은 다음과 같이 매치된다.Bhikkhu Bodhi & Allan R. Bomhard (2007). A Comprehensive Manual of Abhidhamma. Charleston Buddhist Fellowship. p.50.
 of the fine-material
sphere, the first  of the
Abhidhamma method. However, the second  of the Suttanta method is attained by
the simultaneous subsiding of initial application () and sustained application
(), and
one-pointedness ( of the Abhidhamma method. The third
 of the Suttanta method has the two factors of happiness and one-pointedness, the
fourth  the two factors of equanimity  and one-pointedness.
These two , respectively, of the
Abhidhamma method.
 in explicit
terms, they provide an implicit basis for this analysis in the Buddha’s distinction between
three kinds of concentration: (1) concentration accompanied by both initial application
and sustained application ( 有尋有伺三摩地 = 有覺有觀三昧); (2) concentration without initial
application but with sustained application ( 無尋唯伺三摩地 = 無覺有觀三昧; and (3)
concentration with neither initial application nor sustained application ( in both
systems, and the third is the second and higher  of the Suttanta method and the
third and higher  of the Abhidhamma method. The second, however, is nowhere
clarified within the Suttas themselves and only becomes intelligible as the second <!--

-->"三地" , 星雲. 佛光大辭典(불광대사전) 3판:
三地
(一)指三種所依地，即依尋、伺二心所之有無，分三界為如下三所依地：(1)有尋有伺地，在欲界及初靜慮中。(2)無尋有伺地，在靜慮中間地。(3)無尋無伺地，第二靜慮以上諸地乃至有頂。三地之分別，通於大小乘。又尋、伺為對境所生之粗分別心所與細分別心所。〔俱舍論卷二〕（參閱「伺」3494、「尋」6219）
<!--

-->"有尋有伺" , 星雲. 佛光大辭典(불광대사전) 3판:
有尋有伺
巴利語 savitakka-savicāra。與尋、伺二心所相應之意。據俱舍論卷二載，十八界之法中，就尋、伺二法相應之有無，可分為四品，即：有尋有伺、無尋無伺、無尋唯伺、無伺唯尋。其中，眼等前五識，以行相粗外門轉，故與尋、伺恆常相應，是為有尋有伺。五根、五境之十色界，非相應法，故常不與尋、伺相應，是為無尋無伺。意界、意識界、法界等三界，通於有尋有伺、無尋唯伺、無尋無伺之三品。亦即在欲界及初靜慮中，意界、意識界及法界等三界，除尋、伺二法外，其餘之相應法常與尋、伺相應，故為有尋有伺。而在初靜慮及第二靜慮中間，此等之法唯與伺相應，故為無尋唯伺。第二靜慮以上乃至有頂地，此等之法不與尋、伺相應，故為無尋無伺。由此可知，欲界及初靜慮稱為有尋有伺地，初靜慮及第二靜慮中間稱為無尋唯伺地，第二靜慮以上稱為無尋無伺地。
<!--

-->"三三昧" , 星雲. 佛光大辭典(불광대사전) 3판:
三三昧
梵語 trayaḥ samādhayaḥ，巴利語 tayo samādhī。又稱三三摩地、三等持、三定。指三種三昧。三昧，禪定之異稱。依大乘義章卷十三載，心體寂靜，離於邪亂，稱為三昧。此三昧分有漏、無漏二種，有漏定為三三昧，無漏定為三解脫門。三三昧之分類有下列四種：
(一)據增一阿含經卷十六等之說，即：(1)空三昧（梵 śūnyatā-samādhi），即觀一切諸法皆悉空虛，為與苦諦之空、無我二行相相應之三昧，觀諸法為因緣所生，我、我所二者皆空。(2)無相三昧（梵 animitta-samādhi），即一切諸法皆無想念，亦不可見，為與滅諦之滅、靜、妙、離四行相相應之三昧。涅槃離色聲香味觸五法、男女二相，及三有為相之十相，故稱無相。(3)無願三昧（梵 apraṇihita-samādhi），又作無作三昧、無起三昧。對一切諸法無所願求，為與苦諦之苦、無常二行相，集諦之因、集、生、緣四行相相應之三昧。非常、苦、因等可厭患，故道如船筏，必應捨之；能緣彼定故，得無願之名。〔北本大般涅槃經卷二十五、大毘婆沙論卷一O四、俱舍論卷二十八、成唯識論卷八、俱舍論光記卷二十八〕
(二)俱舍論卷二十八所論之三三摩地。即：(1)有尋有伺三摩地（又作有覺有觀三昧），係與尋伺相應之等持，為初靜慮與未至定所攝。(2)無尋唯伺三摩地（又作無覺有觀三昧），係唯與伺相應之等持，為靜慮中間地所攝。(3)無尋無伺三摩地（又作無覺無觀三昧），係不與尋伺相應之等持，由第二靜慮之近分，乃至非想非非想所攝。以上，心之粗者稱為尋，細者則為伺。〔大智度論卷二十三、瑜伽師地論卷十二、順正理論卷七十九〕
(三)成實論卷十二所說之三三昧。即：(1)一分修三昧，修定不修慧，或修慧不修定。(2)共分修三昧，修定亦修慧，為世間三昧，在煖等法之中。(3)聖正三昧，入於法位而能證滅諦之三昧，稱為聖正三昧。行者以定修心，因慧能遮煩惱；以慧修心，因定能遮煩惱。以定慧修心，因性得解脫性；又以定慧一時具足，故稱聖正。
<!--

-->"四禪" , 星雲. 佛光大辭典(불광대사전) 3판:
四禪
(一)梵語 catvāri dhyānāni，巴利語 cattāri jhānāni。又作四禪定、四靜慮。指用以治惑、生諸功德之四種根本禪定。亦即指色界中之初禪、第二禪、第三禪、第四禪，故又稱色界定。禪，禪那（梵 dhyāna）之略稱；意譯作靜慮，即由寂靜，善能審慮，而如實了知之意，故四禪又稱四靜慮、四定靜慮。此四禪之體為「心一境性」，其用為「能審慮」，特點為已離欲界之感受，而與色界之觀想、感受相應。自初禪至第四禪，心理活動逐次發展，形成不同之精神世界。或謂自修證過程而言，前三禪乃方便之階梯，僅第四禪為真實之禪（真禪）。
四禪能攝尋、伺，喜、樂等諸靜慮支，為止（定）與觀（慧）並行者；以其最能審慮，故其義最勝。蓋四禪之差別，乃由所攝靜慮不同而分為四種。據俱舍論卷二十八、大乘阿毘達磨雜集論卷九等所舉，將四禪總分為三類、十八支（十八禪支）。三類，即指對治支、利益支、自性支。十八支，則指初禪所攝之五支、二禪所攝之四支、三禪所攝之五支、四禪所攝之四支。如下表所示。
「對治支」所列者，指能用以對治（斷除），及由對治所達到之心理活動或狀態；「利益支」，則係進入相應境界之主觀感受。如初禪雖已離欲界之惡不善法，而感受到脫離欲界之喜、樂，但仍有尋、伺的粗細分別之心理活動，尚須加以對治；至二禪時，尋、伺已斷滅，形成信根，稱為內等淨，由此所得之喜、樂，乃對此禪定自身之感受，故稱定生喜樂；三禪捨去二禪之喜、樂，住於非苦非樂之「行捨」境地，以正念、正知繼續修習而產生離喜妙樂；四禪捨三禪之妙樂，稱為捨清淨，唯念修養功德，稱為念清淨，由此得非苦非樂之感受。上述一切之活動及感受，均於心一境性之禪定狀態中進行，故稱之為「自性支」。
上記四種靜慮，以其自體而言，乃發起四無量心、八解脫，八勝處、十遍處等諸功德之所依，故各皆稱為根本定（梵 maula-samādhi）；對此而言，其加行（即入門前之準備階段）稱為近分定（梵 sāmantaka-samādhi）。然初禪之近分定亦稱為未至定（梵 anāgamya-samādhi），故四禪有一未至定、三近分定及四根本定。初禪之根本定仍有尋、伺之作用，故稱有尋有伺定。初禪之根本定與第二禪之近分定中間有中間定，稱為無尋唯伺定（無尋而僅存伺）。第二禪之近分定以上則總稱無尋無伺定。至於入第四禪時，因已脫離八災患（即尋、伺、苦、樂、憂、喜、出息、入息等八種能動亂禪定之災患），故稱第四禪為不動定。相對於此，四禪以下則稱有動定。
又色界之四禪天，乃修四禪者所生之處，此四禪稱為定靜慮；相對於此，彼諸天自然而得之四禪，稱為生靜慮。此外，據大智度論卷十七載，於佛陀弟子中，有一比丘雖以坐禪持戒而得四禪，然因生起增上慢，自稱「我已得四沙門果（預流果，一來果、不還果、阿羅漢果）」，且謗罵世尊，命終遂墮地獄；以此因緣，被稱為四禪比丘。
蓋禪定通見於印度宗教史中，為各時代重要修行法之一。佛陀亦以禪定為最主要之行法，而於成道及涅槃之際，皆依四禪法而成之。又一般亦將此四禪與四無色定合稱為四禪八定。〔雜阿含經卷十七、長阿含卷八眾集經、過去現在因果經卷三、佛本行集經卷二十二、顯揚聖教論卷二、卷十九、集異門足論卷六、大毘婆沙論卷八十至卷八十六〕（參閱「四無色定」2280）
<!--

-->"九地" , 星雲. 佛光大辭典(불광대사전) 3판:
九地
又稱九有。有情居止之世界，可分為欲界、色界、無色界等三界。依禪定三昧之深淺，色界、無色界復分為四禪天、四無色天，與之欲界，計立九種有情之住地，稱為九地或九有（九種生存）。九者即：(1)欲界五趣地，為地獄、餓鬼、畜生、人、天（六欲天）等雜居之所，故又稱五趣雜居地（或雜住地）。(2)離生喜樂地，離欲界惡後，所生得之喜樂。色界初禪天屬此。(3)定生喜樂地，由定所產生之殊勝喜樂之境地。色界第二禪天屬此。(4)離喜妙樂地，離於前地之喜，而身得勝樂之境地。色界第三禪天屬此。(5)捨念清淨地，捨前前地之喜與前地之樂，而心達安靜平等（即捨）、自覺（即念）之清淨境地。色界第四禪天屬此。(6)空無邊處地，離色界之物質性，而證得虛空無邊自在性之境地。無色界第一天屬此。(7)識無邊處地，得識無限闊達性之境地。無色界第二天屬此。(8)無所有處地，離前二地之動性，沉潛於「一無所有」之寂靜想境地。無色界第三天屬此。(9)非想非非想處地，有想與無想俱離，而不偏於有無，達平等安靜之境地。無色界第四天（即有頂天）屬此。

## 선정 요소
선정은 기본적으로 지혜가 함께하며,Bhikkhu Bodhi & Allan R. Bomhard (2007). A Comprehensive Manual of Abhidhamma. Charleston Buddhist Fellowship. p.51.

, as
resultants, and as functionals. Each  of the same level is defined by the same
set of factors, whether wholesome ( /
) are associated with knowledge
( factor, is not mentioned
in the formulas. Thus, all the fine-material-sphere cittas have three roots: (1) non-greed
(Bhikkhu Bodhi & Allan R. Bomhard (2007). A Comprehensive Manual of Abhidhamma. Charleston Buddhist Fellowship. pp.49~50.
 literally means “a one
().” This mental factor is the primary component in all five
). One-pointedness temporarily inhibits
sensory desire, a necessary condition for any meditative attainment.  exercises
the function of closely contemplating the object, the salient characteristic of , but it
cannot perform this function alone. It requires the joint action of the other four jhāna
factors, each performing its own special function: (1) , “initial application” —
fixing consciousness on the object; (2) , “sustained application” — maintaining
consciousness there; (3) ,
“happiness” — experiencing happiness in the

### 일으킨 생각
일으킨 생각[尋, 심, vitakka, initial application]은 마음과 마음작용을 대상에 기울이는 것(directing the mind and its concomitants towards the object)으로, 명상수행에서 5개 중 혼면개(惛眠蓋) 즉 마음이 흐리고 몸이 무거워지는 것, 즉, 느려지고 무기력해지는 것을 억제한다.Bhikkhu Bodhi & Allan R. Bomhard (2007). A Comprehensive Manual of Abhidhamma. Charleston Buddhist Fellowship. p.48.
 is often used in the
loose sense of “thought,” but, in the Abhidhamma, it is used in a precise technical sense
to mean the mental factor that mounts, or directs, the mind onto the object. Just as a
king’s favorite might conduct a villager to the palace, even so,  directs the mind
onto the object. In the practice for attaining  has the special task of
inhibiting the hindrance of sloth and torpor ().

즉, 일으킨 생각[尋]이란 예를 들어 호흡 관찰 수행인 지식념수식관에서 호흡에 집중하는 것 즉 주의를 기울이는 것을 말한다. 까시나 고요명상 수행에서는 까시나에 집중하는 것 즉 주의를 기울이는 것을 말한다. 간화선에서는 화두를 드는 것을 말한다.

### 지속적 고찰
지속적 고찰[伺, 사, vicāra, sustained application]은 마음을 대상에 지속적으로 초점화하는 것(continually focusing the mind on the object)으로, 명상수행에서 5개 중 의개(疑蓋) 즉 의심함 즉 '마음이 결정을 내려 머무는 것을 못하게 하는 것'을 억제한다.Bhikkhu Bodhi & Allan R. Bomhard (2007). A Comprehensive Manual of Abhidhamma. Charleston Buddhist Fellowship. pp.48~49.
 usually means “examination,”
but here, it signifies the sustained application of the mind on the object. Whereas 
is the directing of the mind and its concomitants towards the object,  is the
continued focusing of the mind on the object. The Commentaries offer various similes to
highlight the difference between these two  is like a bird spreading
out its wings, while  is like a bird gliding through the air with outstretched wings.
 is like the bee buzzing above
the flower.  is like
the hand that wipes the dish. serves to inhibit the hindrance of
doubt () temporarily.

즉, 지속적 고찰[伺]이란 예를 들어 호흡 관찰 수행인 지식념수식관에서 지속적으로 호흡에 집중하는 것 즉 주의를 기울이는 것, 즉 수동적 주의집중 상태를 긴 시간 동안 유지하는 것을 말한다. 까시나 고요명상 수행에서는 까시나에 지속적으로 집중하는 것 즉 주의를 기울이는 것을 말한다, 즉, 긴 시간 동안 집중을 유지하는 것을 말한다. 간화선에서는 화두를 끊임없이 드는 것 즉 화두를 끊임없이 의심하는 것을 말한다.

오로지 정진 즉 '결단과 인내(determination and perseverance)' 즉 '자주 반복하여 실행함'에 의해서만 일으킨 생각[尋]의 상태에서 지속적 고찰[伺]의 상태로 나아갈 수 있다. 정진 외에는 다른 어떤 길도 없으니, 정진에 대한 좋은 글이나 문구를 많이 보고 가까이하면서 마음을 다잡아야 한다. 예를 들어, 성유식론 등에 나오는, 정진(精進) 또는 근(勤)의 5단계의 차별인 피갑(被甲) · 가행(加行) · 무하(無下) · 무퇴(無退) · 무족(無足) 등의 단어를 되뇌이는 것이 큰 도움이 된다.

### 희열
희열[喜, 희, pīti, zest]은 몸 전체로 느껴지는 기쁨 또는 대상에 대해 기뻐하는 것(pervading zest)을 말하며, 명상수행에서 5개 중 진에개(화가 남)를 억제한다.Bhikkhu Bodhi & Allan R. Bomhard (2007). A Comprehensive Manual of Abhidhamma. Charleston Buddhist Fellowship. p.49.
, meaning “to refresh,”
may be explained as delight or pleasurable interest in the object. The term is often
translated as “rapture,” a rendering that fits its role as a  factor but may not be wide
enough to cover all its nuances. that
arise when developing concentration: (1) minor zest; (2) momentary zest; (3) showering
zest; (4) uplifting zest; and (5) pervading zest. Minor zest is able to raise the hairs on the
body. Momentary zest is like flashes of lightning. Showering zest breaks over the body
again and again like waves on the seashore. Uplifting zest can cause the body to levitate.
And pervading zest pervades the whole body as an inundation fills a cavern. The latter is
identified as the  inhibits the hindrance
of ill will ().
, Bhikkhu Ñāṇamoli has translated it as
“happiness.” This rendering is often used for sukha, the next factor, and thus may lead to confusion of the
two.

### 행복
행복[樂, 낙, sukha, happiness]는 희수 즉 즉 정신적 기쁨(pleasant mental feeling)을 말하며, 명상수행에서 5개 중 도회개(들뜸과 근심과 후회)를 억제한다. 희열과 행복은 유사한데, 희열은 시작 단계의 기쁨, 행복은 본격적인 단계의 기쁨이다. 예를 들어, 지친 여행자가 오아시스를 만났을 때 느끼는 기쁨이 희열이고 물 마시고 목욕하면서 느끼는 기쁨이 행복이다. 명상수행에서는 희열은 몸이 기쁜 것 즉 선정에 의해 몸이 가뿐하고 즐거운 느낌이 드는 것이고, 행복은 마음이 기쁜 것 즉 선정에 의해 마음이 선정의 기쁨을 느끼는 것이다.Bhikkhu Bodhi & Allan R. Bomhard (2007). A Comprehensive Manual of Abhidhamma. Charleston Buddhist Fellowship. p.49.
 factor is pleasant mental feeling. It is identical
with somanassa, “joy,” but not with the sukha of pleasant bodily feeling that
accompanies wholesome-resultant body-consciousness. This , also rendered as
“bliss,” is born of detachment from sensory pleasures; it is, therefore, explained as
, “unworldly happiness” or “spiritual happiness.” It counters the hindrance
of restlessness and worry ().
 is
a conative factor belonging to the aggregate of mental formations (),
while  is
compared to the delight a weary traveler would experience when coming across an oasis,

### 집중
집중[心一境性, 심일경성, ekaggatā, one-pointedness]은 일반적인 표현으로는 일심집중을 말한다. 보다 정확히는, 마음[心]이 대상[境]과 하나[一]가 되는 상태[性], 즉 몰입을 말하며, 명상수행에서 5개 중 탐욕개 즉 감각적 욕망 즉 마음이 5감에 이끌리는 것 즉 마음이 외계 사물에 이끌리는 것을 억제한다.Bhikkhu Bodhi & Allan R. Bomhard (2007). A Comprehensive Manual of Abhidhamma. Charleston Buddhist Fellowship. pp.49~50.
 literally means “a one
().” This mental factor is the primary component in all five
). One-pointedness temporarily inhibits
sensory desire, a necessary condition for any meditative attainment.  exercises
the function of closely contemplating the object, the salient characteristic of , but it
cannot perform this function alone. It requires the joint action of the other four jhāna
factors, each performing its own special function: (1) , “initial application” —
fixing consciousness on the object; (2) , “sustained application” — maintaining
consciousness there; (3) ,
“happiness” — experiencing happiness in the

## 5선정의 진행
일으킨 생각지속적 고찰희열행복집중이 함께하는 초선의 유익한 마음
		
			
			
			
	

	지속적 고찰희열행복집중이 함께하는 제2선의 유익한 마음
		
			
			
			
	

	희열행복집중이 함께하는 제3선의 유익한 마음
		
			
			
			
	

	행복집중이 함께하는 제4선의 유익한 마음
		
			
			
	

	평온집중이 함께하는 제5선의 유익한 마음