**인식과정**은 인식대상이 인식기관 즉 6근 중의 하나 앞에 나타났을 때 그 대상을 알기 위해 일어나는 일련의 마음들을 말한다.Bhikkhu Bodhi & Allan R. Bomhard (2007). A Comprehensive Manual of Abhidhamma. Charleston Buddhist Fellowship. p.129.
4
Compendium of the Cognitive Process
(Vīthisangahavibhāga)
§1. Introductory Verse
Cittuppādānam icc’evaṁ katvā sangaham uttaraṁ
Bhūmi-puggalabhedena pubbāparaniyāmitaṁ
Pavattisangahaṁ nāma paṭisandhippavattiyaṁ
Pavakkhāmi samāsena yathāsambhavato kathaṁ.
Having thus completed the excellent compendium of states of consciousness, I
shall briefly explain the occurrence of consciousness both at rebirth-linking and during
the course of existence, according to the planes and individuals, and as determined by
what (states of consciousness) precede and follow.
Guide to §1
I shall briefly explain, etc.: In the preceding chapter, the author has classified
the states of consciousness with their mental concomitants in terms of such categories as
feelings, roots, functions, and so forth. In the next two chapters, he will deal with the
dynamics of consciousness as it occurs in the process of life. The present chapter
examines the occurrence of consciousness in the cognitive process (cittavīthi), while the
next chapter examines the occurrence of consciousness outside the cognitive process
(vīthimutta), on the occasions of rebirth, bhavanga, and death.
Mehm Tin Mon (2015). The Essence of Buddha Abhidhamma. Third edition. Mehm Tay Zar Mon, Mya Mon Yadanar Literature. p.107.
Chapter 4 COGNITIVE SERIES
(Vīthi)
PROCESS OF CONSCIOUSNESS
‘Vīthi’ means a chain of consciousness or ‘cognitive series’ that
arises when a sense object appears at one of the sense-doors in order
to be aware of the object.
As the road passes one village after another without skipping any
nor changing the order of the villages, so also the consciousnesses
arise one after another in the order they should according to the law of
consciousness ( 이 때의 마음이란 6식 또는 8식 뿐만 아니라 이들과 함께하는 마음작용도 포함한다.

## 상좌부의 아비담마
상좌부의 아비담마에 따르면, 인식과정의 단계는 크게 대체적인 인식단계와 세부적인 인식단계의 두 그룹으로 나눌 수 있다. 이 대체적인 인식단계는 다시 그 대상이 감각적 대상 즉 5경에 속한 것인가 혹은 정신적 대상 즉 법경에 속한 것인가에 따라 차이가 있다.

### 감각적 대상에 대한 대체적인 인식과정
상좌부의 아비담마에 따르면,
감각적 대상의 인식과정, 즉, 전5식의 대상 즉 색경성경미경향경촉경이 해당하는 근 즉 안근이근비근설근신근 앞에 나타날 때의 인식과정 중 초기 6단계는 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 대상에 대한 대체적인 인식과정
상좌부의 아비담마에 따르면,
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.