**마음의 5수 분별**은 특히 상좌부의 교학과 아비담마에서 사용하는 용어로, 욕계색계무색계출세간의 총 121가지 마음을 고수낙수우수희수사수의 5수(五受)에 따라 분류하는 것을 말한다.Mehm Tin Mon (2015). The Essence of Buddha Abhidhamma. Third edition. Mehm Tay Zar Mon, Mya Mon Yadanar Literature. p.59.

There are five types of vedanā which are designated by separate
symbols in Chart No. 1 as:
 (+) — pleasant mental feeling,
 (*) — painful mental feeling,
 (v) — pleasant bodily feeling,
 (^) — painful bodily feeling,
 (-) — neutral feeling.
  are designated by the dual symbol ±, indicating
that they may be associated with either . The
40 . We can
make a table (see Table 1.1) for dividing separate groups of 
according to .
,
32 .
, 47
.
,
55 Bhikkhu Bodhi & Allan R. Bomhard (2007). A Comprehensive Manual of Abhidhamma. Charleston Buddhist Fellowship. pp.101~102.






Of them, wholesome-resultant body-consciousness is the only one accompanied
by pleasure.
Similarly, unwholesome-resultant body-consciousness is the only one accompanied
by pain.
There are sixty-two kinds of consciousness accompanied by joy, namely:
1. Eighteen types of sense-sphere consciousness — four rooted in greed, twelve
types of sense-sphere beautiful consciousness, the two (rootless) types, that is,
joyful investigating and smiling consciousness (4 + 12 + 2).
2. Forty-four types of sublime and supramundane consciousness pertaining to
the first, second, third, and fourth  (12 + 32).
Only the two types of consciousness connected with aversion are accompanied by
displeasure.
All the remaining fifty-five types of consciousness are accompanied by
equanimity.

The remaining fifty-five: Those cittas accompanied by equanimity are:
);
;
 ;
;
; and
, that is, the paths and fruits pertaining to the fifth supramundane
Bhikkhu Bodhi & Allan R. Bomhard (2007). A Comprehensive Manual of Abhidhamma. Charleston Buddhist Fellowship. pp.102~103.



), and
equanimity (), it is
fivefold.
Pleasure and pain are each found in one, displeasure in two, joy in sixty-two, and
the remaining  in fifty-five.

 It should be noted that, while the four
pairs of sense consciousness other than body-consciousness are accompanied by
equanimous feeling, body-consciousness arises in connection with either pleasure or pain.
The  explains that, in the case of the four doors ,
the sense object, which is derived matter, impinges on the sense faculty, which is also
derived matter. When this happens, the impact is not strong, as when four balls of cotton
placed on anvils are struck by four other balls of cotton. Thus, the resulting feeling is
neutral. But, in the case of the body, the object consists of three of the primary elements
— earth (). Thus, when the object impinges on body-sensitivity,
its impact is strong and is conveyed to the primary elements of the body. This
is comparable to four balls of cotton being struck by hammers — the hammer breaks
through the cotton and hits the anvil. In the case of a desirable object, the body-consciousness
is a wholesome-resultant, and the concomitant bodily feeling is physical
pleasure; in the case of an undesirable object, the body-consciousness is an
unwholesome-resultant, and the bodily feeling is physical pain.
Though it may seem that pleasure and pain also accompany the other four kinds
of sense consciousness, the Abhidhamma maintains that the immediate moment of sense
consciousness in these cases is necessarily accompanied by neutral feeling. In the 
phase belonging to the same cognitive process as the moment of sense consciousness, and
in subsequent mind-door processes taking the same object, mental pleasure  may arise towards an agreeable sight, sound, smell, or taste; mental
pain  may arise towards a disagreeable sight, sound,
smell, or taste; and equanimity (), or neutral feeling, may arise towards an object
regarded with indifference or detachment. These, however, are mental feelings rather
than physical feelings, and they arise subsequent to the moment of bare sense
consciousness rather than in immediate association with the bare sense consciousness.
Inasmuch as they occur in the  phase, these feelings are associated with
wholesome or unwholesome consciousness, or, in the case of the joy and equanimity
experienced by Arahants, with functional consciousness.
, pp. 349-350. The five types of sensitivity are considered types of derived
matter (), as are the first four sense objects. The tangible object, however, consists of three
primary elements. See Chapter 6, §3. According to Nyanatiloka, , “derived matter,”
signifies the twenty-four secondary corporeal phenomena dependent upon the four primary physical
elements, that is, the sense organs and the sense objects. Cf. Nyanatiloka,  is, as such,
an Abhidhamma term, but it is used with the same meaning in the Sutta texts as in, for example, Buddhist Dictionary: Manual of
Buddhist Terms and Doctrines (fourth revised edition [1980]), p. 254.

아비담마에 따르면, 하나의 마음의 여러 상태를 구분하여 총 121가지 마음이 있는 것으로 볼 수도 있고 총 89가지 마음이 있는 것으로 볼 수도 있는데, 5수에 따라 구분하기 위해서는 121가지 마음의 체계를 사용해야 한다. 왜냐하면 89가지 마음 중, 예를 들어, 출세간의 유익한 마음에 속하는 '예류도의 마음'은 그 자체로는 느낌을 셀 수가 없고 어느 선정에 의해 이 마음이 증득되었는가를 고려할 때에만 느낌을 셀 수 있기 때문이다.

즉, 예류도의 마음은 다음의 5가지 선정에서 증득될 수 있는데, 초선에서 증득된 경우 초선의 선정 요소인 희열[喜]행복[樂]은, 선정이란 정신적인 것이므로 당연히, 5수 중 희수에 속한다. 즉, 초선에서의 희열[喜]과 행복[樂]은 정신적 기쁨이자만 정도의 차이가 있는 것이다. 따라서, 5수로 헤아릴 때는 이 둘이 모두 희수이므로 1개로 헤아린다. 이와 같이 세면, 제2선도 희수가 1개, 제3선도 희수가 1개, 제4선도 희수가 1개 있으며, 오직 제5선에서만 사수가 1개 있다. 따라서, 예류도의 마음에는 총 4개의 희수가 있고 총 1개의 사수가 있다.

즉, 89가지 마음 체계는 총 4개의 희수가 있고 총 1개의 사수가 있는 예류도의 마음을 1개의 마음으로 헤아려야 하는데, 이 1개의 마음에 희수가 있다고도 할 수 없고 사수가 있다고도 할 수 없으므로 결국 느낌의 개수를 헤아릴 수 없는 것이다. 달리 말해, 이 1개의 마음에 희수도 있고 사수도 있다고 하면, 결국, 이 1개의 마음에 희수 4개와 사수 1개가 있기 때문에 121가지 마음이 있다고 하는 것과 같은 상황이 벌어진다. 이런 이유로 느낌을 헤아리기 위해서는 89가지 마음 체계가 아닌 121가지 마음 체계를 사용해야 한다.

121가지 마음을 5수에 따라 분별하면 다음 표와 같다.