낙수_(불교)
신체적인 즐거움과 정신적인 즐거움
과거의 업이 유익한(선한) 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 느낌(헤어지지 않고 싶어하는 느낌)이 들었을 때, 봄(안식)은 신체적인 것 즉 감각적인 것이지만 이 봄(안식)과 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 (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. pp.100-101. Feeling is analyzed as fivefold: When feeling is analyzed by way of the governing faculty (indriya), it becomes fivefold. These five types of feelings are called faculties because they exercise lordship (indra), 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 (sukha) and pain (dukkha). 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 <i>(yaṁ kiñci vedayitaṁ taṁ dukkhasmiṁ</i> [cf. Saṁyutta Nikāya 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 (sabbe saṁkhārā) by reason of their impermanence (anicca).” Pleasure (sukha): 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 (dukkha): 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 (somanassa): 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.69 Displeasure (domanassa): 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.70 Equanimity (upekkhā): 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 69 Tranquility (passaddhi), it seems, is the proximate cause only for joyful feeling that arises in meditative development. 70 On the heart-base, see below, §20. 71 These definitions of the five feelings are found at Visuddhimagga XIV, 128.