**해로운 과보의 마음**(, Bhikkhu Bodhi & Allan R. Bomhard (2007). A Comprehensive Manual of Abhidhamma. Charleston Buddhist Fellowship. p33.
Mehm Tin Mon (2015). The Essence of Buddha Abhidhamma. Third edition. Mehm Tay Zar Mon, Mya Mon Yadanar Literature. pp.36~37.
According to Abhidhamma, one is in contact with disagreeable
senses on account of one’s own past immoral kammas ()
and at these instances immoral resultant consciousnesses
() will arise in the cognitive processes.
On the other hand one is in contact with agreeable senses on account
of one’s own past moral kammas (), and at these
instances moral resultant consciousnesses (Bhikkhu Bodhi & Allan R. Bomhard (2007). A Comprehensive Manual of Abhidhamma. Charleston Buddhist Fellowship. p.34.
 The first
category of rootless consciousness () comprises the seven types of
consciousness that result from unwholesome . These types of consciousness are
not themselves unwholesome but karmically indeterminate (). The word
“unwholesome” () produced by
unwholesome ; the word qualifies, not these states of consciousness themselves,
but the 

해로운 과보의 마음은 다음의 분류 또는 체계에 속한다.

## 해로운 과보
**(원인 없는) 해로운 과보의 마음**에서
'해로운 과보'는 과보가 해롭다 즉 과보가 불선하다 즉 '과보 그 자체가 다시 해로운 업을 쌓아 현세와 미래에 나쁜 과보를 가져온다'는 뜻이 아니며, 불선한 업 즉 해로운 업에 의해 생겨난 나쁜 과보라는 뜻이다. 나쁜 것은 그 자체로서는 선(유익함)이나 불선(해로움)이 아니며 무기(유익하지도 해롭지도 않음)이다.Bhikkhu Bodhi & Allan R. Bomhard (2007). A Comprehensive Manual of Abhidhamma. Charleston Buddhist Fellowship. p.34.
 The first
category of rootless consciousness () comprises the seven types of
consciousness that result from unwholesome . These types of consciousness are
not themselves unwholesome but karmically indeterminate (). The word
“unwholesome” () produced by
unwholesome ; the word qualifies, not these states of consciousness themselves,
but the

## 원인 없는 마음
**(원인 없는) 해로운 과보의 마음**에서
'원인 없는 마음'이란 아무런 원인도 없이 우연히 생겨난 마음을 뜻하는 것이 아니며, 다음 두 가지를 뜻한다.Bhikkhu Bodhi & Allan R. Bomhard (2007). A Comprehensive Manual of Abhidhamma. Charleston Buddhist Fellowship. p.34.
 The first
category of rootless consciousness () comprises the seven types of
consciousness that result from unwholesome . These types of consciousness are
not themselves unwholesome but karmically indeterminate (). The word
“unwholesome” () produced by
unwholesome ; the word qualifies, not these states of consciousness themselves,
but the Bhikkhu Bodhi & Allan R. Bomhard (2007). A Comprehensive Manual of Abhidhamma. Charleston Buddhist Fellowship. p.34.
 The word ahetuka means “without
roots” and qualifies those types of consciousness that are devoid of the mental factors
called , “roots.” These types, eighteen in number, do not contain any of the three
unwholesome roots — greed () — nor do they
contain the three bright roots — non-greed (), and nondelusion
() —, which may be either wholesome or indeterminate. Since a root is a
factor that helps to establish stability in a  that lack roots are weaker than
those that possess them. The eighteen Mehm Tin Mon (2015). The Essence of Buddha Abhidhamma. Third edition. Mehm Tay Zar Mon, Mya Mon Yadanar Literature. pp.36~37.
ROOTLESS CONSCIOUSNESS (Ahetuka Citta)
Hetu: mūla : cause or root-condition.
Akusala-hetu : immoral roots 
Kusala-hetu : moral roots 
Consciousnesses without roots are known as ahetuka cittas whereas
consciousnesses with roots are called sahetuka cittas.
There are 18 ahetuka cittas. They may be classified into three
groups as follows:
1 Akusala-vipāka cittas — 7
Immoral resultant consciousnesses that arise as the inevitable
results of past immoral kammas
2 Ahetuka kusala vipāka cittas — 8
Rootless moral resultant consciousnesses that arise as the
inevitable results of past moral kammas
3 Ahetuka kiriya cittas — 3
Rootless functional consciousnesses.
Note: Vipāka : kamma-result
Kiriya : kriya: functional

 인과법칙(업과 업의 과보)에 따라 생겨난 결과로서의 마음들은 그것이 좋은 것이건 나쁜 것이건 좋지도 나쁘지도 않은 것이건 결과로서만 존재할 뿐 그 자체로서는 새로운 결과를 낳는 원인인 업을 쌓는 힘(선함과 불선함 즉 유익함과 해로움)을 가지지 않는다.

달리 말해, 과보로서의 마음들은 '뿌리[根]' 즉 탐진치의 3불선근(三不善根)이나 무탐무진무치의 3선근(三善根)을 가지지 않는다.


욕계색계무색계의 3계 중 오직 욕계에만 불선 즉 해로움이 존재하기 때문에, '원인 없는 해로운 과보의 마음'이라는 용어 보다는 '원인 없는'이라는 단어를 생략한 '해로운 과보의 마음'이라는 용어를 전통적으로 사용한다.Bhikkhu Bodhi & Allan R. Bomhard (2007). A Comprehensive Manual of Abhidhamma. Charleston Buddhist Fellowship. pp.35~36.

The eight types of consciousness in this category are results of wholesome kamma. In the
designation of the previous class, the word , “rootless,” was not included because
all unwholesome-resultants are rootless; there are no unwholesome-resultants that are
accompanied by roots. However, as will be seen later, wholesome-resultants can be
accompanied by roots, namely, by beautiful roots that are karmically indeterminate
(). To distinguish the wholesome-resultants that are rootless from those with
roots, the word  is included in their class designation.
Seven of these types of consciousness correspond to the unwholesome-resultants.
But, whereas the unwholesome-resultants arise in regard to an undesirable object, the
wholesome-resultants arise in regard to an object that is desirable () or extremely
desirable (). The first four sense consciousnesses here, like their counterparts, are
associated with equanimity, that is, neutral feeling; but since the impact of the object on
the body is strong, the feeling associated with wholesome-resultant body-consciousness
is that of bodily pleasure ().
The rootless wholesome-resultants include one type of consciousness without a
counterpart among the unwholesome-resultants. This is the investigating consciousness
accompanied by joy (). Whereas the investigating consciousness resulting
from unwholesome kamma is always accompanied by neutral feeling, that resulting from
wholesome  욕계색계무색계의 3계 중 욕계는 선(유익함)불선(해로움)무기(유익하지도 해롭지도 않음)의 세 가지가 모두 있으며, 색계와 무색계에는 선과 무기만 존재한다.

## 평온
불교에 따르면, 모든 마음은 반드시 느낌[受]을 동반한다.Bhikkhu Bodhi & Allan R. Bomhard (2007). A Comprehensive Manual of Abhidhamma. Charleston Buddhist Fellowship. p.35.
 즉, 크게 느낌을 세 가지로 구분할 때의 고수(괴로운 느낌)낙수(즐거운 느낌)불고불락수의 3수(三受) 중 어느 하나와 반드시 상응한다. 또는, 3수를 더 세분한 고수낙수희수우수사수의 5수(五受) 중 어느 하나와 반드시 상응한다.

평온은 5수 가운데 사수(捨受)를 말한다. 사수에는 크게 나누어 두 가지 수준이 있는데, 하나는 균형평형평정좌로도 우로도 치우지치 않음편견과 선호에 휩쓸리지 않음좋음과 싫음에 휘둘리지 않음의 느낌의 뛰어난 상태 혹은 선한 상태의 사(捨)의 마음작용을 말한다. 이 마음작용은 수염(修厭)4무량심(四無量心) 등의 수행을 통해 개발하여야 하는 마음작용이다. 다른 하나는 괴롭지도 즐겁지도 않은 느낌, 좋지도 싫지도 않은 느낌, 그저 그런 느낌, 무덤덤한 느낌을 말한다. 이 마음작용은 자연히 존재하는 마음작용이다. 즉, 수행 등의 별다른 노력이 없어도, 지은 바 업에 따라 그 과보로서 자연히 느끼게 되는 느낌이다. '평온이 함께한 안식' 등에서의 평온은 이 후자의 것을 뜻한다.

## 고통
고통은 고수낙수희수우수사수의 5수(五受) 중 고수를 말한다. 고수는 신체적인 괴로운 느낌이고 우수는 정신적인 괴로운 느낌이다. 낙수는 신체적인 즐거운 느낌이고 희수는 정신적인 즐거운 느낌이다. 사수는 정신적인 괴롭지도 즐겁지도 않은 느낌이다. 과거의 업이 해로운(불선) 업일 때, 마음에 들지 않는 대상 즉 괴로운 대상과 만나게 된다. 이 때 전5식 중 신식은 다른 네 가지 안식이식비식설식이 평온 즉 괴롭지도 즐겁지도 않은 느낌 즉 사수와 함께하는 것과는 달리 고통의 느낌과 함께한다. 즉 통증을 느낀다. 말하자면, 눈(안근)의 통증이란 눈(안근)이 느끼는 통증이 아니라 몸(신근)이 느끼는 통증이다. 그렇기 때문에 괴로운 대상과 만났을 때 안식이식비식설식과 함께하는 괴로움은 신체적인 것이 아니라 정신적인 것이다. 예를 들어, 만나기 싫은 사람을 보게 되어 괴로운 느낌(피하고 싶은 느낌)이 들었을 때, 봄(안식)은 신체적인 것 즉 감각적인 것이지만 이 봄(안식)과 함께 일어나는 괴로움은 정신적인 것이다. 즉, 고수가 아니라 우수이다. 참고로, 세친의 대승오온론 등에 따르면, 괴로운 느낌이란 만났을 때 헤어지고 싶어하는 느낌 즉 피하고 싶어하는 느낌을 말한다.

아비담마에 따르면, 예를 들어, 만나기 싫은 사람을 보게 되어 '확정적인' 괴로운 느낌(피하고 싶은 느낌)이 드는 것, 사랑하는 사람을 보게 되어 '확정적인' 즐거운 느낌이 드는 것, 딱히 싫은 사람도 아니고 딱히 사랑하는 사람도 아니어서 '확정적인' 무덤덤한 느낌이 드는 것은 '순식간에 이루어지는 인식과정'에서 그 인식과정의 여러 단계가 상당히 진행된 후의 거의 최종적인 단계에서 일어나는 일이다. 안식을 예로 들면, 대상과 만나 안식이 그 대상을 보고, 이것 이후에 제6의식이 그 대상을 조사하는 단계가 진행된 후에서야 비로소 그 대상이 마음에 드는 대상인지 아니면 마음에 들지 않는 대상인지에 대한 판단이 확정되고, 이 정신적인 판단의 확정과 더불어 느낌도 확정된다. 그렇기 때문에, 안식이 그 대상을 볼 때 즉 '봄'이라는 감각적 지각이 성립할 때, 안식은 아직 그 대상이 마음에 드는 대상인지 아니면 마음에 들지 않는 대상인지 알지 못하기 때문에, 즉, 아직은 정신적인 판단(심려결탁)이 내려지기 이전의 단계에 있기 때문에, 보다 자세히 말해, 아직은 제6의식이 그 대상이 마음에 드는 대상인지 아니면 마음에 들지 않는 대상인지에 대한 판단을 내리기 이전의 단계에 있기 때문에, 안식은 사수(평온) 즉 정신적인 중립적인 느낌 즉 정신적인 괴롭지도 즐겁지도 않은 느낌과 함께한다. 이식비식설식도 안식과 마찬가지이다. 하지만 신식은 이들 네 가지와는 달리, 감각적인(신체적인) 느낌과 함께하기 때문에, 과거의 해로운 업 때문에 마음에 들지 않는 대상과 접촉할 때 곧바로 고수 즉 신체적인 괴로운 느낌과 함께한다. 즉 통증을 느낀다.Bhikkhu Bodhi & Allan R. Bomhard (2007). A Comprehensive Manual of Abhidhamma. Charleston Buddhist Fellowship. p.34.
 The first five types of resultant
consciousness in both classes — the unwholesome-resultants and the wholesomeresultants
— are those that are based on the sense-responsive matter) of
the eye, ear, nose, tongue, and body. These ten cittas are collectively designated “the two
sets of fivefold sense consciousness” ().
). Its
function is simply to see, to cognize directly and immediately, the visible object. The
other types of sense consciousness also arise based upon their respective sensitivity, and
their function is simply to cognize their respective objects — to hear sounds, to smell
smells, to taste tastes, and to feel tangibles. In the case of unwholesome resultants, the
object is unpleasant or undesirable (). However, the impact of the object on the
first four sense faculties is weak, and, thus, the associated feeling is neutral, that is,
equanimity. But, in the case of the unwholesome-resultant body consciousness, the
object’s impact on the body faculty is strong, and, thus, the accompanying feeling is
bodily pain ().

## 받아들이는 마음과 조사하는 마음
아비담마에 따르면, 받아들이는 마음과 조사하는 마음은 인식과정에서 발생하는 과보(즉 과거 업의 결과)로서의 마음이다.Bhikkhu Bodhi & Allan R. Bomhard (2007). A Comprehensive Manual of Abhidhamma. Charleston Buddhist Fellowship. p.34.
 The first
category of rootless consciousness () comprises the seven types of
consciousness that result from unwholesome . These types of consciousness are
not themselves unwholesome but karmically indeterminate (). The word
“unwholesome” () produced by
unwholesome ; the word qualifies, not these states of consciousness themselves,
but the Bhikkhu Bodhi & Allan R. Bomhard (2007). A Comprehensive Manual of Abhidhamma. Charleston Buddhist Fellowship. pp.34~35.
 When a sense object impinges
on a sense faculty at one of the five sense doors, for example, a visible form on the eye,
first there arises a ) to the object. Immediately after this, eye-consciousness
arises seeing that form. This act of seeing lasts only for a single mind-moment.
Immediately thereafter, a  arises that apprehends, or receives, the object
that had been seen by eye-consciousness. This is the receiving consciousness, which
results from the same type of Bhikkhu Bodhi & Allan R. Bomhard (2007). A Comprehensive Manual of Abhidhamma. Charleston Buddhist Fellowship. p.35.
 This is another rootless resultant
consciousness, which arises immediately after the receiving consciousness. Its function
is to investigate, or examine, the object that had just been cognized by the sense
consciousness and apprehended by the receiving consciousness. The receiving
consciousness ()
arise only in the five sense doors, and both are results of past 

감각적 대상의 인식과정, 즉, 전5식의 대상 즉 색경성경미경향경촉경이 해당하는 근 즉 안근이근비근설근신근 앞에 나타날 때의 인식과정 중 초기 6단계는 아비담마에 따르면 다음과 같다. 초기 6단계를 통해 그 감각적 대상을 대략적으로 인식하며, 그 감각적 대상을 세부적으로 명확히 인식하기까지에는 이후 여러 단계가 더 진행된다.Bhikkhu Bodhi & Allan R. Bomhard (2007). A Comprehensive Manual of Abhidhamma. Charleston Buddhist Fellowship. p.37~38.
 When an
external sense object impinges on one of the five physical sense organs, before the
appropriate sense consciousness can arise — for example, eye-consciousness seeing a
form —, another consciousness must have arisen first. This consciousness is the fivesense-
door adverting consciousness (), which has the function of
adverting ( to whatever object is presenting itself at one of the five sense doors
(). This consciousness does not see, hear, smell, taste, or touch the object. It
simply turns to the object, thereby enabling the sense consciousness to arise in immediate
succession.
 This is the turning of the mind towards an object. Āvajjana forms the first stage in the process of
consciousness. When an object of the five physical senses is involved, it is called “five-sense-door
adverting consciousness” (); in the case of a mental object, “mind-door adverting
consciousness” ( (fourth revised edition [1980]), pp. 30—31.
 A single unit of sense perception , being conditioned through a sense
organ and its corresponding object, forms in reality an extremely complex process, in which all the single
phases of consciousness follow one another in rapid succession, performing their respective functions, for
example:
“As soon as a visible object has entered the range of vision, it acts on the sensitive eye-organ
() takes
place.
“As soon, however, as subconsciousness is broken off, the functional mind element, grasping the
object and breaking through the subconscious stream, performs the function of ‘adverting’ () the
mind towards the object.
“Immediately thereupon, there arises at the eye-door, and based upon the sensitive eye-organ, the
eye-consciousness, while performing the function of ‘seeing’ ()…
“Immediately thereafter, there arises the mind-element, performing the function of ‘receiving’
() the object of that consciousness…
“Immediately thereafter, there arises…the mind-consciousness element, while ‘investigating’
() the object received by the mind-element…
“Immediately thereafter, there arises the functional, rootless mind-consciousness-element,
accompanied by indifference, while performing the function of ‘determining’ () the object…
“Now, if the object is large, then immediately afterwards there flash forth six or seven ‘impulsive
moments’ () or twelve unwholesome
() classes of consciousness.
“Now, if, at the end of the impulsive moments, the object at the five-sense doors is very large and
at the mind-door clear, then there arises, once or twice, one of the eight root-accompanied -resultant
classes of consciousness of the sense-sphere, or one of the three rootless -resultant mindconsciousness-
elements… Because this consciousness, after the vanishing of the impulsive moments,
possesses the faculty continuing with the object of the subconsciousness, taking the object of the
subconsciousness as its own object, thereby, it is called ‘registering’ .” 
), or
of “determining” (); if very weak, only an excitation of the subconsciousness takes place.

The process of the inner, or mind, consciousness, that is, without participation of the five physical
senses, is as follows: in the case that the mind-object entering the mind-door is distinct, then it passes
through the stages of “adverting at the mind-door” (), “the impulsive stage,” and “the
registering stage,” before finally sinking into the subconscious stream. Cf, Nyanatiloka,  (fourth revised edition [1980]), pp. 227—228.
Mehm Tin Mon (2015). The Essence of Buddha Abhidhamma. Third edition. Mehm Tay Zar Mon, Mya Mon Yadanar Literature. pp.37~38.

 are given the following symbols and
names.

1 Upekkhā-sahagataṁ cakkhuviññāṇaṁ
eye-consciousness accompanied by neutral feeling.
2 Upekkhā-sahagataṁ sotaviññāṇaṁ
ear-consciousness accompanied by neutral feeling.
3 Upekkhā-sahagataṁ ghānaviññāṇaṁ
nose-consciousness accompanied by neutral feeling.
4 Upekkhā-sahagataṁ jivhāviññāṇaṁ
tongue-consciousness accompanied by neutral feeling.
5 Dukkha-sahagataṁ kāyaviññāṇaṁ
body-consciousness accompanied by painful feeling.
6 Upekkhā-sahagataṁ sampaṭicchana-cittaṁ
receiving consciousness accompanied by neutral feeling.
7 Upekkhā-sahagataṁ santīraṇa-cittaṁ
investigating-consciousness accompanied by indifference.

Of the seven cittas mentioned above, the first five are known as
 that are conscious of the five senses.
The last two, i.e., , represent
two connecting stages in the process of cognition (awareness of
an object).
For example, when a visible object appears in the eye, a series of
consciousness has to arise and perish in order to see the object. First
 (five-door directing consciousness) directs the consciousness
stream towards the object. Then  (eye consciousness)
sees the object and transmits it to the next consciousness.
 (receiving consciousness) receives the sense
object. Then  (investigating consciousness) investigates the
sense object. Then  (mind-door directing consciousness)
determines the sense object whether it is good or bad. We are
aware of the sense object roughly at this stage.
Similarly, when an audible voice strikes the eardrum, a series of
consciousness, i.e., ,
, etc., has to arise and perish before we
can hear the voice.
 are essential for cognition
of the senses at the five sense-doors .

정신적 대상의 인식과정, 즉, 정신적 대상이 의근 즉 '18계 중 의계' 앞에 나타날 때의 초기 2단계는 다음과 같다. 이후 그 정신적 대상을 세부적으로 명확히 인식하기까지에는 여러 단계가 더 진행된다.