**색계 마음**은 특히 상좌부의 교학과 아비담마 그리고 수행에서 사용하는 용어로, 욕계색계무색계출세간에 속한 총 89가지 마음 또는 총 121가지 마음 중 색계에 속한 마음들을 말한다. 다음과 같은 총 15가지가 있다.Bhikkhu Bodhi & Allan R. Bomhard (2007). A Comprehensive Manual of Abhidhamma. Charleston Buddhist Fellowship. p.45.
Bhikkhu Bodhi & Allan R. Bomhard (2007). A Comprehensive Manual of Abhidhamma. Charleston Buddhist Fellowship. pp.50~51.


.
It becomes fifteen types when (further) divided by way of the wholesome, resultant, and
functional.

 become of fifteen types by occurring as wholesome cittas, 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  have three roots: (1) non-greed
(

위의 세 유형 각각의 5가지는 모두 초선제2선제3선제4선의 4선 또는 4선정의 체계가 아닌 초선제2선제3선제4선제5선의 5선 또는 5선정의 체계를 따른 것이다.Bhikkhu Bodhi & Allan R. Bomhard (2007). A Comprehensive Manual of Abhidhamma. Charleston Buddhist Fellowship. p.48.
 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 <!--
4선과 5선의 체계 모두에서 각 본삼매마다 근분정 즉 근접삼매가 있어, 4선의 체계에서는 근접삼매와 본삼매가 각각 4가지가 있다. 5선의 체계에서는 근접삼매와 본삼매가 각각 5가지가 있다. 엄밀히 말해, 5선의 체계에서는 각각의 선정이 준비단계근접단계몰입단계의 3단계로 나뉘는데, 준비단계를 준비단계의 삼매, 근접단계를 근접삼매, 몰입단계를 본삼매 또는 몰입삼매라고 한다.-->Bhikkhu Bodhi & Allan R. Bomhard (2007). A Comprehensive Manual of Abhidhamma. Charleston Buddhist Fellowship. p.208.
§4. Development

) are: (1) preliminary
development (); and
(3) absorption development).
 Also called “neighborhood development.”
Mehm Tin Mon (2015). The Essence of Buddha Abhidhamma. Third edition. Mehm Tay Zar Mon, Mya Mon Yadanar Literature. pp.283~284.

 명상/수행 (meditation 명상) may be divided into three classes in accordance
with the degree of concentration 삼매, 집중 or mental culture 정신적 수행, 훈련, 개발 they can
give rise to.

 빠리깜마 니밋따,
meaning, preparatory image 준비단계의 표상. By observing an earth disk 흙 원반, one
may meditate: “” repeatedly either by murmuring it
slowly or by just noting it in the mind. This early stage of meditation,
that can develop ‘.
It paves the way for the arising of higher- 명상/수행의 상위 단계 later
on.
When the meditator sees the earth-disk 흙 원반 with closed eyes as he has
seen it with open eyes, the sign is called the  욱가하 니밋따). He focuses his attention on this acquired
sign 익힌 표상 and meditates on ‘pathavī 빠띠위, 흙, pathavī’ until a clear bright sign called
the ‘ 빠띠바가 니밋따) appears. The meditation up to
the stage just before the counter sign 닮은 표상 appears is called the preparatory
stage of meditation 준비단계의 명상/수행.
 빠리깜마 사마디, 준비단계의 삼매/집중’ is preparatory concentration 준비 수준의 삼매/집중 which is the
initial and still undeveloped concentration of mind. All stages of concentration
starting from this initial stage up to the stage just below the
neighbourhood-concentration 근접삼매 is termed ‘ 빠리깜마 사마디, 준비단계의 삼매/집중.’

 우빠짜라’ means ‘neighbourhood 근접’ or ‘moment of access 접근의 순간’.
 우빠짜라 바와나, 근접단계의 수행/명상’ is that meditation which has come to the
neighbourhood 근처, 부근, 근방 of  팔라, 과. It may also be regarded as
the meditation which is about to enter the absorption-stage of meditation 몰입단계의 명상/수행
called appanā-bhāvanā 압빠나 바와나. It is the stage of meditation when the
counter sign 닮은 표상 appears.
 우빠짜라 바와나, 근접단계의 수행/명상.
The object 대상 of upacāra-bhāvanā 우빠짜라 바와나, 근접단계의 수행/명상 is the counter sign 닮은 표상, 버금가는 표상.
 우빠짜라 바와나, 근접단계의 명상/수행 is called
‘’ which is translated as ‘neighbourhood-concentration 근접삼매
or access-concentration 접근삼매, 본삼매에 가까이 접근한 삼매’. It represents the degree of
concentration just before entering the absorption 몰입 .

The meditation, which has developed to jhāna 자나, 선정, magga 막가, 도 or phala 팔라, 과, is
called ‘’. The jhāna 자나, 선정, magga 막가, 도 or phala 팔라, 과 remains absorbed
or fixed in their respective objects 대상.
 빠띠바가 니밋따, 닮은 표상’ whereas the object 대상 of
 닙바나, 열반. The concentration 삼매, 집중 associated with the
Bhikkhu Bodhi & Allan R. Bomhard (2007). A Comprehensive Manual of Abhidhamma. Charleston Buddhist Fellowship. pp.47~48.
 자나, 선정 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 . By fixing the mind
upon a single object, all mental distraction is eliminated. The hindrances are suppressed,
and the mind becomes fully absorbed in the object. The development of calm will be
dealt with in detail later .
-consciousness is a mental image 정신적 표상, 멘탈 이미지 called “the counterpart
sign 닮은 표상” (), but it
generally arises on the basis of a visible form, and, hence, these  pertain to the
fine-material sphere. The meditator aspiring to jhāna may select as the original object of
concentration a contemplative device called a “

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。



























색계 마음은 다음의 분류 또는 체계에 속한다.

## 목록
색계 마음 一 15가지
 
 색계 유익한 마음 一 5가지 一 누적 5가지
 
 
 
 
 
 
 
 색계 과보의 마음 一 5가지 一 누적 10가지
 
 
 
 
 
 
 
 색계 작용만 하는 마음 一 5가지 一 누적 15가지

## 해설

### 색계 유익한 마음
색계 유익한 마음 一 5가지
 
 일으킨 생각지속적 고찰희열행복집중이 함께하는 초선의 유익한 마음
 
 "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）

 
 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 ().

 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.

 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.

 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,

 Bhikkhu Bodhi & Allan R. Bomhard (2007). A Comprehensive Manual of Abhidhamma. Charleston Buddhist Fellowship. pp.49~50.
 literally means “a one
(eka) pointed (agga) state ().” 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) vitakka, “initial application” —
fixing consciousness on the object; (2) , “sustained application” — maintaining
consciousness there; (3) ,
“happiness” — experiencing happiness in the 
 

 지속적 고찰희열행복집중이 함께하는 제2선의 유익한 마음
 
 "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）
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 
 
 
 
 
 
 
 

 희열행복집중이 함께하는 제3선의 유익한 마음
 
 "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）
Bhikkhu Bodhi & Allan R. Bomhard (2007). A Comprehensive Manual of Abhidhamma. Charleston Buddhist Fellowship. p.50.
 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 (
 
 
 
 
 
 
 

 행복집중이 함께하는 제4선의 유익한 마음
 
 "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）
Bhikkhu Bodhi & Allan R. Bomhard (2007). A Comprehensive Manual of Abhidhamma. Charleston Buddhist Fellowship. p.50.
 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 (
 
 
 
 
 
 
 

 평온집중이 함께하는 제5선의 유익한 마음
 
 "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）
Bhikkhu Bodhi & Allan R. Bomhard (2007). A Comprehensive Manual of Abhidhamma. Charleston Buddhist Fellowship. p.50.
 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 과보의 마음
색계 과보의 마음 一 5가지
 
 일으킨 생각지속적 고찰희열행복집중이 함께하는 초선의 과보의 마음
 
 
 
 
 
 
 
 

 지속적 고찰희열행복집중이 함께하는 제2선의 과보의 마음
 
 
 
 
 
 
 

 희열행복집중이 함께하는 제3선의 과보의 마음
 
 
 
 
 
 

 행복집중이 함께하는 제4선의 과보의 마음
 
 
 
 
 

 평온집중이 함께하는 제5선의 과보의 마음

### 색계 작용만 하는 마음
색계 작용만 하는 마음 一 5가지