user: 낙수에 대해 설명해 줘.

gpt: **낙수**Bhikkhu Bodhi & Allan R. Bomhard . A Comprehensive Manual of Abhidhamma. Charleston Buddhist Fellowship. p.68.
Feeling is the mental factor that feels the object: it is the
affective mode in which the object is experienced. The Pāḷi word  does not
signify “emotion” (which appears to be a complex phenomenon involving a variety of
concomitant mental factors), but the bare affective quality of an experience, which may
be either pleasant ,
or neutral . Its
function is experiencing, or its function is to enjoy the desirable aspect of the object. Its
manifestation is the relishing of the associated mental factors. Its proximate cause is
tranquility. Whereas the other mental factors experience the object only derivatively,
feeling experiences it directly and fully. In this respect, the other factors are compared to
a cook who prepares a dish for a king and only samples the food while preparing it, while
feeling is compared to the king who enjoys the meal as much as he likes.
So say the Commentaries. But it seems that tranquility as proximate cause applies solely to the pleasant
feeling when developing concentration. A more general proximate cause for feeling would be contact, in
accordance with the principle “with contact as condition, feeling comes to be” " , 운허. 불교사전:
樂受
"樂受" , 星雲. 佛光大辭典 3판:
樂受

다음의 분류 또는 체계에 속한다.Bhikkhu Bodhi & Allan R. Bomhard . A Comprehensive Manual of Abhidhamma. Charleston Buddhist Fellowship. p.100.
Bhikkhu Bodhi & Allan R. Bomhard . A Comprehensive Manual of Abhidhamma. Charleston Buddhist Fellowship. pp.100-101.
When feeling is analyzed by way of the
governing faculty , it becomes fivefold. These five types of feelings are called
faculties because they exercise lordship , or control, over their associated states
with respect to the affective mode of experiencing the object.
When the fivefold analysis of feeling is considered, the pleasant feeling of the
threefold scheme becomes divided into pleasure and joy, the former bodily and the latter
mental; and neither-pleasant-nor-painful feeling becomes identified with equanimity, or
neutral feeling.
In the Suttas, the Buddha sometimes also speaks of feeling as twofold, pleasure
. This is a loose or metaphorical method of analysis, arrived at
by merging the blameless neutral feeling in pleasure and the blameworthy neutral feeling
in pain. The Buddha further declares that whatever is felt is included in suffering  36:11/iv, 216]). In this statement,
the word dukkha does not bear the narrow meaning of “painful feeling,” but the broader
meaning of “the suffering inherent in all conditional things  by reason
of their impermanence .”
): Pleasure has the characteristic of experiencing a desirable
tangible object, the function of intensifying associated states, and manifestation as bodily
enjoyment. Its proximate cause is the body faculty.
): Pain has the characteristic of experiencing an undesirable
tangible object, the function of withering associated states, and manifestation as bodily
affliction. Its proximate cause is also the body faculty.
): Joy has the characteristic of experiencing a desirable object,
the function of partaking of the desirable aspect of the object, and manifestation as
mental enjoyment. Its proximate cause is tranquility.
): Displeasure has the characteristic of experiencing an
undesirable object, the function of partaking of the undesirable aspect of the object, and
manifestation as mental affliction. Its proximate cause is the heart-base.
): Equanimity has the characteristic of being felt as
neutral, the function of neither intensifying nor withering associated states, and manifestation
as peacefulness. Its proximate cause is consciousness without zest.71
), it seems, is the proximate cause only for joyful feeling that arises in meditative
development.
On the heart-base, see below, §20.

3수 중 낙수를 신체적 즐거운 느낌과 정신적 즐거운 느낌으로 세분하여 각각 5수의 낙수와 희수가 된다. 또한 3수 중 고수를 신체적 괴로운 느낌과 정신적 괴로운 느낌으로 세분하여 각각 5수의 고수와 우수가 된다.

신체적으로 즐거운 느낌이란 촉각적 즐거움을 말한다. 예를 들어, 새로 산 부드러운 이불을 덮어 기분이 좋은 것을 말한다. 정신적으로 즐거운 느낌이란, 예를 들어, 사랑하는 사람을 만나 그를 보자 마음이 기쁜 것을 말한다.

user: 신체적인 즐거움과 정신적인 즐거움은?

gpt: 불교에 따르면, 모든 마음은 반드시 느낌을 동반한다.Bhikkhu Bodhi & Allan R. Bomhard . A Comprehensive Manual of Abhidhamma. Charleston Buddhist Fellowship. p.35.
Bhikkhu Bodhi & Allan R. Bomhard . A Comprehensive Manual of Abhidhamma. Charleston Buddhist Fellowship. p.100.
) is a universal mental
factor, the  with the function of experiencing the “flavor” of the object. Since
some sort of feeling accompanies every , feeling serves as an important variable in
terms of which consciousness can be classified. In this section, the author’s main
concern is to classify the totality of Bhikkhu Bodhi & Allan R. Bomhard . A Comprehensive Manual of Abhidhamma. Charleston Buddhist Fellowship. p.100.

3수의 낙수를 5수의 낙수와 희수로 세분한 이유는 다음과 같다.

과거의 업이 유익한 업일 때, 마음에 드는 대상 즉 즐거운 대상과 만나게 된다. 이 때 전5식 중 신식은 다른 네 가지 안식이식비식설식이 평온 즉 괴롭지도 즐겁지도 않은 느낌 즉 사수와 함께하는 것과는 달리 신체적인 즐거움의 느낌 즉 낙수와 함께한다. 즉 신식은, 예를 들어, 새로 산 부드러운 이불을 덮었을 때처럼, 몸이 마음에 드는 대상을 감촉할 때 기분 좋은 촉감과 함께한다. 이에 비해 안식은 눈이 그 이불을 볼 때 그 이불과 유사한 것에 대한 경험이 이미 존재하지 않는다면 그냥 무덤덤한 느낌과 함께 한다. 그런 후 신식이 기분 좋은 촉감과 함께한 경험이 있은 후, 안식이 다시 그 이불을 볼 때 즐거움을 느낀다. 이와 같이, 즐거운 대상과 만났을 때 안식이식비식설식과 함께하는 즐거움은 신체적인 것이 아니라 정신적인 것이다. 다른 예로, 사랑하는 사람을 보게 되어 즐거운 느낌이 들었을 때, 봄은 신체적인 것 즉 감각적인 것이지만 이 봄과 함께 일어나는 즐거움은 정신적인 것이다. 즉, 낙수가 아니라 희수이다. 전통적으로, 낙수 즉 신체적인 즐거움을 '즐거움'이라고 이름하고 희수 즉 정신적인 즐거움을 '기쁨'이라고 이름한다.Bhikkhu Bodhi & Allan R. Bomhard . A Comprehensive Manual of Abhidhamma. Charleston Buddhist Fellowship. pp.100-101.
 When feeling is analyzed by way of the
governing faculty , it becomes fivefold. These five types of feelings are called
faculties because they exercise lordship , or control, over their associated states
with respect to the affective mode of experiencing the object.
When the fivefold analysis of feeling is considered, the pleasant feeling of the
threefold scheme becomes divided into pleasure and joy, the former bodily and the latter
mental; and neither-pleasant-nor-painful feeling becomes identified with equanimity, or
neutral feeling.
In the Suttas, the Buddha sometimes also speaks of feeling as twofold, pleasure
. This is a loose or metaphorical method of analysis, arrived at
by merging the blameless neutral feeling in pleasure and the blameworthy neutral feeling
in pain. The Buddha further declares that whatever is felt is included in suffering  36:11/iv, 216]). In this statement,
the word dukkha does not bear the narrow meaning of “painful feeling,” but the broader
meaning of “the suffering inherent in all conditional things  by reason
of their impermanence .”
): Pleasure has the characteristic of experiencing a desirable
tangible object, the function of intensifying associated states, and manifestation as bodily
enjoyment. Its proximate cause is the body faculty.
): Pain has the characteristic of experiencing an undesirable
tangible object, the function of withering associated states, and manifestation as bodily
affliction. Its proximate cause is also the body faculty.
): Joy has the characteristic of experiencing a desirable object,
the function of partaking of the desirable aspect of the object, and manifestation as
mental enjoyment. Its proximate cause is tranquility.
): Displeasure has the characteristic of experiencing an
undesirable object, the function of partaking of the undesirable aspect of the object, and
manifestation as mental affliction. Its proximate cause is the heart-base.
): Equanimity has the characteristic of being felt as
neutral, the function of neither intensifying nor withering associated states, and manifestation
as peacefulness. Its proximate cause is consciousness without zest.71
), it seems, is the proximate cause only for joyful feeling that arises in meditative
development.
 On the heart-base, see below, §20.
Bhikkhu Bodhi & Allan R. Bomhard . A Comprehensive Manual of Abhidhamma. Charleston Buddhist Fellowship. p.31.
 Even if a desirable object is
present when a delusion-rooted consciousness arises, it is not experienced as desirable
and thus pleasant mental feeling  does not arise. Similarly, an undesirable
object is not experienced as such, and thus unpleasant mental feeling  does
not arise. Moreover, when the mind is obsessed by doubt  or restlessness
, it is not capable of forming a determinate positive or negative evaluation of
the object, and thus cannot be associated with either pleasant or painful feeling. For these
reasons, the feeling that accompanies these two cittas is neutral, the feeling of equanimity
(

그리고 6식 중 제6의식은 그 자체가 순전히 정신적인 것이므로 제6의식과 함께하는 즐거움도 정신적인 것이다. 즉, 낙수가 아니라 희수이다.

느끼는 즐거움이 정신적인 것인지 신체적인 것인지에 대해 정확히 아는 것은 그릇된 인식 즉 비리작의 즉 전도를 극복하는 수행에서 요구되는, 자신의 상태에 대해 현재 있는 그대로를 알아차리는 것에 도움이 된다.