**성냄에 뿌리박은 마음**은 특히 상좌부의 교학과 아비담마 그리고 수행에서 사용하는 용어로, 탐진치의 3불선근 중 진을 직접적 원인 또는 주 원인으로 하여 일어나는 다음의 2가지 마음을 말한다.Bhikkhu Bodhi & Allan R. Bomhard (2007). A Comprehensive Manual of Abhidhamma. Charleston Buddhist Fellowship. p.29.
§5. Consciousness rooted in hatred (dosamūlacittāni) — 2

9. Domanassasahagataṁ paṭighasampayuttaṁ asaṁkhārikam ekaṁ.
10. Domanassasahagataṁ paṭighasampayuttaṁ sasaṁkhārikam ekan ti.
Imāni dve pi paṭighasampayuttacittāni nāma.

9. One consciousness, accompanied by displeasure, associated with aversion, unprompted.
10. One consciousness, accompanied by displeasure, associated with aversion, prompted.


성냄에 뿌리박은 마음은 다음의 분류 또는 체계에 속한다.

## 예

### 1. 불만족이 함께한, 적의와 결합한, 자극받지 않은 마음
예를 들어,

### 2. 불만족이 함께한, 적의와 결합한, 자극받은 마음
예를 들어,

## 용어

### 불만족과 적의
불만족은 5수 중 우수(憂受)에 해당하는 것으로 정신적인 불쾌감의 느낌 또는 정신적인 괴로움의 느낌을 말한다.Bhikkhu Bodhi & Allan R. Bomhard (2007). A Comprehensive Manual of Abhidhamma. Charleston Buddhist Fellowship. p.30.
 The feeling that
accompanies states of consciousness rooted in hatred is displeasure. The Pāḷi word
Bhikkhu Bodhi & Allan R. Bomhard (2007). A Comprehensive Manual of Abhidhamma. Charleston Buddhist Fellowship. p.30.
 Whereas consciousness rooted
in greed is explicitly said to be accompanied by greed (), consciousness rooted in
hatred (
includes all degrees of aversion, from violent rage to subtle irritation. The word means
literally “striking against,” which indicates a mental attitude of resistance, rejection, or
destruction.
Though displeasure and aversion always accompany each other, their qualities
should be distinguished. Displeasure () is the experience of unpleasant
feeling, while aversion () is the mental attitude of ill will or irritation. In terms of
the five aggregates, displeasure is included in the aggregate of feeling (),
while aversion is included in the aggregate of mental formations (

불교에 따르면, 모든 마음은 반드시 느낌[受]을 동반하는데,Bhikkhu Bodhi & Allan R. Bomhard (2007). A Comprehensive Manual of Abhidhamma. Charleston Buddhist Fellowship. p.35.
Bhikkhu Bodhi & Allan R. Bomhard (2007). A Comprehensive Manual of Abhidhamma. Charleston Buddhist Fellowship. p.38.
 The word somanassa, “joy,” is
derived from su- = “pleasant” + manas- = “mind;” thus, it means, literally, a pleasant
mental state. Somanassa is a type of feeling, specifically, pleasant mental feeling. All
consciousness is accompanied by some feeling, which may be physical or mental,
pleasant, painful, or neutral. Somanassa is a feeling that is mental rather than physical
(bodily), and pleasant rather than painful or neutral. This feeling “accompanies”
(sahagata) this type of consciousness in that it is inextricably blended with it, just as
when the waters of two rivers meet, they blend together and cannot be distinguished.
 성경의 표현을 빌어 말하자면, 세상에 있지만 세상에 속하지 않을 수 있다. 유가의 표현으로는, 화이부동(和而不同)할 수 있다. 선종의 3조 승찬은 단막증애(但莫憎愛: 다만 미워하고 좋아하지 않으면)라고 하였다. 사(捨)를 개발하는 수행으로 특히 자비희사의 4무량심의 수행이 있다. 고급한 형태의 사수[捨]가 많이 쌓여 있으면 있을 수록, 자신의 업에 의해 만나게 되는 상황도 점차 바뀌며 만난 상황에 대해서도 이성적으로 즉 균형된 마음으로 더 잘 대처할 수 있다.

### 자극
'자극 받지 않음'과 '자극 받음'은, 먼저, '자극 받지 않음'은 어떤 대상을 만났을 때 자신이 쌓은 업에 따라 자연히 일어나는 분노(성냄)를 뜻한다. '자극 받음'은 다음 두 가지를 뜻한다. ① 비록 자신이 쌓은 업에 따라 자연히 일어나는 수준의 분노는 아니지만 다른 존재의 촉발을 받으면 일어나는 수준일 때, 다른 존재의 촉발을 받아 일어나는 분노를 뜻한다. 또는, ② 비록 자신이 쌓은 업에 따라 자연히 일어나는 수준의 분노는 아니지만 자신 스스로의 부가적인 촉발을 받으면 일어나는 수준일 때, 지금 자신 스스로가 여러 방편 즉 수단을 통해 촉발을 가해 일으키거나 다소 시간을 들여 여러 방편 즉 수단을 통해 촉발을 쌓아 일으키는 분노를 뜻한다.Bhikkhu Bodhi & Allan R. Bomhard (2007). A Comprehensive Manual of Abhidhamma. Charleston Buddhist Fellowship. pp.28~28.
 The third differentiating principle of
consciousness rooted in greed () is the presence or absence of prompting. The
multisignificant word  is used here in a sense specific to the Abhidhamma to
mean “prompting,” “instigation,” “inducement” (), or “the application of an
expedient” . That
consciousness which arises with prompting or inducement by expedient means is called
“prompted” (). In the greed-rooted class of consciousness, four types are
unprompted, or spontaneous, and four types are prompted, or induced.
) has, according to context, different shades of
meaning, which should be carefully distinguished. (1) In its most frequent usages, the general term
“formation” may be applied, with the qualifications required by the context. This term may refer either to
the act of “forming” or to the passive state of “having been formed” or to both. (A) As the second link of
the formula of Dependent Arising (), saṁkhāra has the active aspect, “forming,” and
signifies ),
speech (). (B) The aforementioned
three terms, , are sometimes used in quite a different
sense, namely, (i) as bodily function, that is, in-and-out-breathing, (ii) as verbal function, that is, thought-conception
and discursive thinking, and (iii) as mental function, that is, feeling and perception. (C)
 also denotes the fourth aggregate and includes all mental formations, whether they belong to
“karmically forming” consciousness or not. (D)  occurs further in the sense of anything formed
or conditioned and includes all things whatever in the world — all phenomena of existence. (2) 
sometimes also means “volitional effort.” Cf. Nyanatiloka,  (fourth revised edition [1980]), pp. 190—192.