{{위키데이터 속성 추적}}
{{다른 뜻}}
{{다른 뜻 넘어옴|오선정}}
{{불교}}

'''5선'''(五禪) 또는 '''5선정'''(五禪定)은 특히 [[상좌부]]의 교의와 [[아비담마]] 그리고 [[심념처|수행]]에서 사용하는 용어로, [[색계]]의 5가지 선정인 초선{{.cw}}제2선{{.cw}}제3선{{.cw}}제4선{{.cw}}제5선을 통칭하는 낱말이다.<ref>Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. p.45.
<br/><b>§18. Fine-Material-Sphere Wholesome Consciousness (rūpāvacara-kusalacittāni) — 5</b>
<br/>
<br/>1. <i>Vitakka-vicāra-pīti-sukh’-ekaggatā-sahitaṁ paṭhamajjhāna-kusalacittaṁ.</i>
<br/>2. <i>Vicāra-pīti-sukh’-ekaggatā-sahitaṁ dutiyajjhāna-kusalacittaṁ.</i>
<br/>3. <i>Pīti-sukh’-ekaggatā-sahitaṁ tatiyajjhāna-kusalacittaṁ.</i>
<br/>4. <i>Sukh’-ekaggatā-sahitaṁ catutthajjhāna-kusalacittaṁ.</i>
<br/>5. <i>Upekkh’-ekaggatā-sahitaṁ pañcamajjhāna-kusalacittañ cā ti.</i>
<br/><i>Imāni pañca pi rūpāvacara-kusalacittāni nāma.</i>
<br/>
<br/>1. First jhāna wholesome consciousness together with initial application, sustained
application, zest, happiness, and one-pointedness.
<br/>2. Second jhāna wholesome consciousness together with sustained application, zest,
happiness, and one-pointedness.
<br/>3. Third jhāna wholesome consciousness together with zest, happiness, and onepointedness.
<br/>4. Fourth jhāna wholesome consciousness together with happiness and one-pointedness.
<br/>5. Fifth jhāna wholesome consciousness together with equanimity and one-pointedness.
<br/>These are the five types of fine-material-sphere wholesome consciousness.
</ref><ref>Mehm Tin Mon (2015). 《The Essence of Buddha Abhidhamma》.  Third edition. Mehm Tay Zar Mon, Mya Mon Yadanar Literature. pp.44~45.
<br/><b>FINE MATERIAL-SPHERE CONSCIOUSNESS</b>
<br/>(<b><i>Rūpāvacara Cittas</i></b>)
<br/>There are 15 <i>rūpāvacara cittas</i> which are divided into three classes
in the same way as the <i>kāmāvacara-sobhaṇa cittas</i> are equally divided
into <i>kusala</i>, <i>vipāka</i> and <i>kiriya cittas</i>.
<br/>1 <b><i>Rūpāvacara kusala cittas</i></b> — 5
rūpa-jhāna moral consciousnesses
<br/>2 <b><i>Rūpavacara vipāka cittas</i></b> — 5
rūpa-jhāna resultant consciousnesses
<br/>3 <b><i>Rūpāvacara kiriya cittas</i></b> — 5
rūpa-jhāna functional consciousnesses
</ref><ref name="색계_마음과_3선근-Bodhi1">Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. p.51.
<br/><b>Guide to §21</b>
<br/>The five <i>jhānas</i> become of fifteen types by occurring as wholesome <i>cittas</i>, as
resultants, and as functionals. Each <i>jhāna citta</i> of the same level is defined by the same
set of factors, whether wholesome (<i>kusala</i>), resultant (<i>vipāka</i>), or functional (<i>kiriya</i> /
<i>kriyā</i>). All cittas of the fine-material sphere (<i>rūpāvacara</i>) are associated with knowledge
(<i>ñāṇasampayutta</i>), though knowledge, not being a specific <i>jhāna</i> factor, is not mentioned
in the formulas. Thus, all the fine-material-sphere cittas have three roots: (1) non-greed
(<i>alobha</i>); (2) non-hatred (<i>adosa</i>); and (3) non-delusion (<i>amoha</i>).
</ref><ref name="5선정-Bodhi1">Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. p.50.
<br/><b>Second <i>jhāna</i> wholesome consciousness, etc.:</b> The higher <i>jhānas</i> are attained by
successively eliminating the grosser <i>jhāna</i> factors and by refining the subtler factors
through strengthened concentration. In the Suttas, the Buddha expounds the <i>jhānas</i> as
fourfold by teaching the simultaneous elimination of <i>vitakka</i> and <i>vicāra</i> in progressing
from the first <i>jhāna</i> to the second. In the Abhidhamma, the <i>jhānas</i> become fivefold by
the inclusion of an intermediate <i>jhāna</i> in which <i>vitakka</i> has been eliminated while <i>vicāra</i>
remains. This is the second <i>jhāna</i> in the Abhidhamma scheme.
<br/>In the third <i>jhāna</i>, <i>vicāra</i> as well is eliminated; in the fourth, <i>pīti</i> is made to fade
away; and in the fifth <i>jhāna</i>, <i>upekkhā</i>, “equanimity” or “neutral feeling,” replaces <i>sukha</i>,
“happiness,” as the concomitant feeling. Thus, whereas the cittas of the first four <i>jhānas</i>
are associated with joy (<i>somanassasahita</i>), the citta of the fifth <i>jhāna</i> is associated with
equanimity (<i>upekkhāsahita</i>).
</ref> 

* 초선{{pad|0.6em}}一 일으킨 생각[尋]{{.cw}}지속적 고찰[伺]{{.cw}}희열[喜]{{.cw}}행복[樂]{{.cw}}집중[心一境性]이 함께하는 선정
* 제2선 一 지속적 고찰[伺]{{.cw}}희열[喜]{{.cw}}행복[樂]{{.cw}}집중[心一境性]이 함께하는 선정
* 제3선 一 희열[喜]{{.cw}}행복[樂]{{.cw}}집중[心一境性]이 함께하는 선정
* 제4선 一 행복[樂]{{.cw}}집중[心一境性]이 함께하는 선정
* 제5선 一 평온[捨]{{.cw}}집중[心一境性]이 함께하는 선정

[[북방불교]]의 경장과 [[남방불교]]의 경장 모두에서 초선{{.cw}}제2선{{.cw}}제3선{{.cw}}제4선의 [[사선 (불교)|4선]]의 체계가 설해지고 있고 또한 [[북방불교]]의 논장 즉 [[아비달마]]에서도 4선의 체계를 설하고 있음에 비해, [[남방불교]] [[상좌부]]의 논장 즉 [[아비담마]]에서는 5선의 체계를 설하고 있고 [[상좌부]]의 수행은 5선의 체계를 따르고 있다.<ref name="5선-Bodhi">Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. p.50.
<br/>According to the Suttanta method, which enumerates four <i>jhānas</i> of the fine-material
sphere, the first <i>jhāna</i> is identical in all respects with the first <i>jhāna</i> of the
Abhidhamma method. However, the second <i>jhāna</i> of the Suttanta method is attained by
the simultaneous subsiding of initial application (<i>vitakka</i>) and sustained application
(<i>vicāra</i>), and, thus, has only the three <i>jhāna</i> factors of zest (<i>pīti</i>), happiness (<i>sukha</i>), and
one-pointedness (<i>ekaggatā</i>), like the third <i>jhāna</i> of the Abhidhamma method. The third
<i>jhāna</i> of the Suttanta method has the two factors of happiness and one-pointedness, the
fourth <i>jhāna</i> the two factors of equanimity (that is, neutral feeling) and one-pointedness.
These two <i>jhānas</i> are equivalent to the fourth and fifth <i>jhānas</i>, respectively, of the
Abhidhamma method.
<br/>Although the Suttas do not mention the fivefold analysis of <i>jhāna</i> in explicit
terms, they provide an implicit basis for this analysis in the Buddha’s distinction between
three kinds of concentration: (1) concentration accompanied by both initial application
and sustained application (<i>savitakka savicāra samādhi</i> 有尋有伺三摩地 = 有覺有觀三昧); (2) concentration without initial
application but with sustained application (<i>avitakka vicāramatta samādhi</i> 無尋唯伺三摩地 = 無覺有觀三昧; and (3)
concentration with neither initial application nor sustained application (<i>avitakka avicāra
samādhi</i> 無尋無伺三摩地 = 無覺無觀三昧 (<i>Majjhima Nikāya</i> 128/iii, 162). The first is obviously the first <i>jhāna</i> in both
systems, and the third is the second and higher <i>jhānas</i> of the Suttanta method and the
third and higher <i>jhānas</i> of the Abhidhamma method. The second, however, is nowhere
clarified within the Suttas themselves and only becomes intelligible as the second <i>jhāna</i>
of the Abhidhamma method.
</ref><ref name="3지-불광">"三地" , 星雲. 《佛光大辭典》(불광대사전) 3판:
<br/>三地
<br/>(一)指三種所依地，即依尋、伺二心所之有無，分三界為如下三所依地：(1)有尋有伺地，在欲界及初靜慮中。(2)無尋有伺地，在靜慮中間地。(3)無尋無伺地，第二靜慮以上諸地乃至有頂。三地之分別，通於大小乘。又尋、伺為對境所生之粗分別心所與細分別心所。〔俱舍論卷二〕（參閱「伺」3494、「尋」6219）
<br/>(二)為菩薩所證地位之一，即發光地。此地菩薩同異情見之垢已淨，本覺之慧光明開發，是為三地發光地。p747</ref><!--


--><ref>"有尋有伺" , 星雲. 《佛光大辭典》(불광대사전) 3판:
<br/>有尋有伺
<br/>巴利語 savitakka-savicāra。與尋、伺二心所相應之意。據俱舍論卷二載，十八界之法中，就尋、伺二法相應之有無，可分為四品，即：有尋有伺、無尋無伺、無尋唯伺、無伺唯尋。其中，眼等前五識，以行相粗外門轉，故與尋、伺恆常相應，是為有尋有伺。五根、五境之十色界，非相應法，故常不與尋、伺相應，是為無尋無伺。意界、意識界、法界等三界，通於有尋有伺、無尋唯伺、無尋無伺之三品。亦即在欲界及初靜慮中，意界、意識界及法界等三界，除尋、伺二法外，其餘之相應法常與尋、伺相應，故為有尋有伺。而在初靜慮及第二靜慮中間，此等之法唯與伺相應，故為無尋唯伺。第二靜慮以上乃至有頂地，此等之法不與尋、伺相應，故為無尋無伺。由此可知，欲界及初靜慮稱為有尋有伺地，初靜慮及第二靜慮中間稱為無尋唯伺地，第二靜慮以上稱為無尋無伺地。
<br/>此外，法界中之非相應法及靜慮中間之伺法，皆為無尋無伺。又尋法唯與伺法相應，故一切時中，皆為無尋唯伺。而在欲界與初靜慮中之伺法，唯與尋法相應，故為無伺唯尋。然於大毘婆沙論等經論中，尚有其他異說。〔大毘婆沙論卷五十二、卷九十、卷一四五、瑜伽師地論卷四、卷五十六、大乘阿毘達磨雜集論述記卷四、順正理論卷四、俱舍論卷十、俱舍論光記卷二〕p3065</ref>

상좌부에서 5선 체계를 채택한 이유는 경장에서 4선 즉 4가지 삼매와는 별도로 설하는, [[심 (마음작용)|심]](尋, 대강의 생각, 일으킨 생각)과 [[사 (부정심소)|사]](伺, 자세한 생각, 지속적 고찰)의 [[마음작용]]이 관련된, [[유심유사삼마지]]{{.cw}}[[무심유사삼마지]]{{.cw}}[[무심무사삼마지]]의 [[3삼매|3가지 삼매]]<ref>"三三昧" , 星雲. 《佛光大辭典》(불광대사전) 3판:
<br/>三三昧
<br/>梵語 trayaḥ samādhayaḥ，巴利語 tayo samādhī。又稱三三摩地、三等持、三定。指三種三昧。三昧，禪定之異稱。依大乘義章卷十三載，心體寂靜，離於邪亂，稱為三昧。此三昧分有漏、無漏二種，有漏定為三三昧，無漏定為三解脫門。三三昧之分類有下列四種：
<br/>(一)據增一阿含經卷十六等之說，即：(1)空三昧（梵 śūnyatā-samādhi），即觀一切諸法皆悉空虛，為與苦諦之空、無我二行相相應之三昧，觀諸法為因緣所生，我、我所二者皆空。(2)無相三昧（梵 animitta-samādhi），即一切諸法皆無想念，亦不可見，為與滅諦之滅、靜、妙、離四行相相應之三昧。涅槃離色聲香味觸五法、男女二相，及三有為相之十相，故稱無相。(3)無願三昧（梵 apraṇihita-samādhi），又作無作三昧、無起三昧。對一切諸法無所願求，為與苦諦之苦、無常二行相，集諦之因、集、生、緣四行相相應之三昧。非常、苦、因等可厭患，故道如船筏，必應捨之；能緣彼定故，得無願之名。〔北本大般涅槃經卷二十五、大毘婆沙論卷一O四、俱舍論卷二十八、成唯識論卷八、俱舍論光記卷二十八〕
<br/>(二)俱舍論卷二十八所論之三三摩地。即：(1)有尋有伺三摩地（又作有覺有觀三昧），係與尋伺相應之等持，為初靜慮與未至定所攝。(2)無尋唯伺三摩地（又作無覺有觀三昧），係唯與伺相應之等持，為靜慮中間地所攝。(3)無尋無伺三摩地（又作無覺無觀三昧），係不與尋伺相應之等持，由第二靜慮之近分，乃至非想非非想所攝。以上，心之粗者稱為尋，細者則為伺。〔大智度論卷二十三、瑜伽師地論卷十二、順正理論卷七十九〕
<br/>(三)成實論卷十二所說之三三昧。即：(1)一分修三昧，修定不修慧，或修慧不修定。(2)共分修三昧，修定亦修慧，為世間三昧，在煖等法之中。(3)聖正三昧，入於法位而能證滅諦之三昧，稱為聖正三昧。行者以定修心，因慧能遮煩惱；以慧修心，因定能遮煩惱。以定慧修心，因性得解脫性；又以定慧一時具足，故稱聖正。
<br/>(四)法華經玄義卷四所言之三三昧為：(1)真諦三昧，破見思垢。(2)俗諦三昧，破惡業垢、塵沙垢。(3)中道三三昧，破無明垢。〔佛地經論卷一、雜阿毘曇心論卷七、注維摩經卷四、法華玄義釋籤卷五上、摩訶止觀卷七之上〕（參閱「三昧」788）p717</ref>를 통합하여 구성되는 5선 체계의 실제적인 가치를 중시하였기 때문이다. 즉, 4선과 3삼매를 따로 따로 설하지 않고 5선 하나만을 설하고 또한 이에 따라 수행 체계를 정립하는 것이 편리성과 실제성에서 매우 유용하다고 보았으며 또 이렇게 하는 것이 경장의 본뜻과 다름이 없다고 보았기 때문이다.

4선 체계와 5선 체계의 차이는 [[유심유사삼마지]]에 해당하는 '4선의 초선'과  [[무심무사삼마지]]에 해당하는 '4선의 제2선' 사이에  [[무심유사삼마지]]를 넣은 것에 있다. 즉, 4선 체계와 5선 체계는 다음 표에서처럼 매치된다.<ref name="5선-Bodhi"/>

<table class="wikitable">

<tr>
<th>4선 체계</th>
<th>5선 체계</th>
<th>[[심 (마음작용)|심]][[사 (부정심소)|사]](尋伺) 분별</th>
<th>[[9지]](九地) 분별</th>
</tr>

<tr>
<td>4선의 초선</td>
<td>5선의 초선</td>
<td>[[유심유사삼마지]](有尋有伺三摩地) {{nowrap|1== [[유각유관삼매]](有覺有觀三昧)}}</td>
<td>{{nowrap|[[이생희락지]](離生喜樂地)}}</td>
</tr>

<tr>
<td>{{nowrap|4선의 초선과 제2선}} {{nowrap|사이에}} {{nowrap|있는}} {{nowrap|[[중간정]]}}<ref>"中間靜慮" , 星雲. 《佛光大辭典》(불광대사전) 3판:
<br/>中間靜慮
<br/>梵語 dhyānāntara。又作中靜慮、中間禪、中間定、中定、中間三昧、靜慮中間。即初靜慮與第二靜慮中間之禪定。初靜慮為有尋有伺定（近分定與根本定尋與伺之心所相應），第二靜慮以上之七定為無尋無伺定（近分定與根本定尋與伺皆不相應），其間唯有伺之心所相應，尋之心所不相應之禪定，為無尋唯伺定，即勝初靜慮而不及第二靜慮，故稱為中間靜慮。修此定者能得大梵天之勝果，以於定中愛著其殊勝之德，故通於與貪煩惱俱起之味定，亦通於與有漏之善心相應之靜定、發得無漏智之無漏定。又中間靜慮尋伺之有無雖異於初靜慮，但能得大梵天王（初禪天之王）之勝果，故在四禪中，攝於初禪。〔俱舍論卷二十八、大毘婆沙論卷八十、卷八十一、雜阿毘曇心論卷七、阿毘曇甘露味論卷下、順正理論卷七十八〕 p1369</ref></td>
<td>{{nowrap|5선의 제2선}}</td>
<td>[[무심유사삼마지]](無尋唯伺三摩地 = 無尋有伺三摩地 ) {{nowrap|1== [[무각유관삼매]](無覺有觀三昧)}}</td>
<td>[[이생희락지]](離生喜樂地)</td>
</tr>

<tr>
<td>4선의 제2선</td>
<td>5선의 제3선</td>
<td>[[무심무사삼마지]](無尋無伺三摩地 ) {{nowrap|1== [[무각무관삼매]](無覺無觀三昧)}}</td>
<td>[[정생희락지]](定生喜樂地)</td>
</tr>

<tr>
<td>4선의 제3선</td>
<td>5선의 제4선</td>
<td>[[무심무사삼마지]](無尋無伺三摩地 ) {{nowrap|1== [[무각무관삼매]](無覺無觀三昧)}}</td>
<td>[[이희묘락지]](離喜妙樂地)</td>
</tr>

<tr>
<td>4선의 제4선</td>
<td>5선의 제5선</td>
<td>[[무심무사삼마지]](無尋無伺三摩地 ) {{nowrap|1== [[무각무관삼매]](無覺無觀三昧)}}</td>
<td>[[사념청정지]](捨念淸淨地)</td>
</tr>
</table>

== 같이 보기 ==
* [[89가지 마음]]
* [[121가지 마음]]
* [[색계 마음]]
* [[색계 유익한 마음]]

== 각주 ==
{{각주}}

{{불교 둘러보기}}
{{5온}}
{{십이처}}
{{십팔계}}
{{5위75법}}
{{5위100법}}

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