원인_없는_작용만_하는_마음
오문전향의 마음과 의문전향의 마음
감각적 대상, 즉, 6경 중 색경(색깔모양)성경(소리)향경(냄새)미경(맛)촉경(감촉)의 5경에 속한 대상인 경우 인식과정에서 오문전향의 마음과 의문전향의 마음이 둘 다 작용한다. 감각적 대상이 5근 앞에 나타났을 때 오문전향의 마음이 일어나서 이후의 마음의 흐름을 그 감각적 대상으로 향하게 한다. 예를 들어, 시각적 대상(색경)이 눈(안근) 앞에 나타나면 오문전향의 마음이 일어나서 다음 찰나에 발생할 안식(눈의 알음알이, 시각적 앎)을 그 대상으로 향하게 한다. 그리고 이 경우, 즉, 인식대상이 감각적 대상인 경우, 인식과정의 이후 단계들 중 하나에서 발생하는 의문전향의 마음은 '의문전향의 마음'이라 불리지 않고 '결정하는 마음'이라는 다른 이름으로 불린다. 즉, 이 인식과정의 이 단계에서 작용하는 의식 즉 제6의식이 대상에 대해 전향의 작용을 하는 것이 아니라 대체적인 판단을 내리는 작용을 하기에 의문전향의 마음이라 부르지 않고 결정하는 마음이라 부른다.Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. p.37~38. Five-sense-door adverting consciousness (pañcadvārāvajjanacitta): 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 (pañcadvārāvajjanacitta), which has the function of adverting (āvajjana)31 to whatever object is presenting itself at one of the five sense doors (dvāra). 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.32 31 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” (pañcadvārāvajjanacitta); in the case of a mental object, “mind-door adverting consciousness” (manodvārāvajjanacitta). Cf, Nyanatiloka, <i>Buddhist Dictionary: Manual of Buddhist Terms and Doctrines</i> (fourth revised edition [1980]), pp. 30—31. 32 A single unit of sense perception (for example, visual consciousness), 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 (cakkhu-pasāda), and, conditioned thereby, an excitation of the subconscious stream (bhavanga-sota) 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’ (āvajjana) 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’ (dassana)… “Immediately thereafter, there arises the mind-element, performing the function of ‘receiving’ (sampaṭicchana) the object of that consciousness… “Immediately thereafter, there arises…the mind-consciousness element, while ‘investigating’ (santīraṇa) 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’ (votthapana) the object… “Now, if the object is large, then immediately afterwards there flash forth six or seven ‘impulsive moments’ (javana-citta), constituted by one of the eight wholesome (kusala) or twelve unwholesome (akusala) or nine functional (kiriya or kriyā) 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 kamma-resultant classes of consciousness of the sense-sphere, or one of the three rootless kamma-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’ (tadārammaṇa, literally, ‘that object’ or ‘having that as object’).” (Visuddhimagga XIV, 115ff.) If, however, the sense-object is weak, then it reaches merely the stage of “impulsion” (javana), or of “determining” (votthapana); 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” (manodvārāvajjana), “the impulsive stage,” and “the registering stage,” before finally sinking into the subconscious stream. Cf, Nyanatiloka, <i>Buddhist Dictionary: Manual of Buddhist Terms and Doctrines</i> (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. IMMORAL RESULTANT CONSCIOUSNESS (Akusala Vipāka Citta) The seven akusala vipāka cittas are given the following symbols and names. cakkhu     ghāna       kāya        santī —   —     —     —     ^     —     —       sota       jivhā       sampa 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 pañca-viññāna, i.e., five cittas that are conscious of the five senses. The last two, i.e., sampaṭicchana-citta and santīraṇa-citta, 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 pañca-dvārāvajjana (five-door directing consciousness) directs the consciousness stream towards the object. Then cakkhu-viññāṇa (eye consciousness) sees the object and transmits it to the next consciousness. Then sampaṭicchana (receiving consciousness) receives the sense object. Then santīraṇa (investigating consciousness) investigates the sense object. Then mano-dvārāvajjana (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., pañca-dvārāvajjana, sotaviññāṇa, sampaṭichana, santīraṇa, mano-dvārāvajjana, etc., has to arise and perish before we can hear the voice. Thus sampaṭicchana-citta, santīraṇa citta together with <i>pañca dvārāvajjana citta</i> and mano-dvārāvajjana citta are essential for cognition of the senses at the five sense-doors (eye, ear, nose, tongue and body).