성냄에_뿌리박은_마음
자극
'자극 받지 않음'과 '자극 받음'은, 먼저, '자극 받지 않음'은 어떤 대상을 만났을 때 자신이 쌓은 업에 따라 자연히 일어나는 분노(성냄)를 뜻한다. '자극 받음'은 다음 두 가지를 뜻한다. ① 비록 자신이 쌓은 업에 따라 자연히 일어나는 수준의 분노는 아니지만 다른 존재의 촉발을 받으면 일어나는 수준일 때, 다른 존재의 촉발을 받아 일어나는 분노를 뜻한다. 또는, ② 비록 자신이 쌓은 업에 따라 자연히 일어나는 수준의 분노는 아니지만 자신 스스로의 부가적인 촉발을 받으면 일어나는 수준일 때, 지금 자신 스스로가 여러 방편 즉 수단을 통해 촉발을 가해 일으키거나 다소 시간을 들여 여러 방편 즉 수단을 통해 촉발을 쌓아 일으키는 분노를 뜻한다. Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. pp.28~28. Unprompted (asaṁkhārika): The third differentiating principle of consciousness rooted in greed (lobha) is the presence or absence of prompting. The multisignificant word saṁkhāra is used here in a sense specific to the Abhidhamma to mean “prompting,” “instigation,” “inducement” (payoga), or “the application of an expedient” (upāya).28 The prompting may be imposed by others, or it may originate within oneself; the means employed may be bodily, verbal, or purely mental. The instigation is bodily when someone induces us by bodily means to give rise to particular types of consciousness, which may issue in corresponding actions. It is verbal when the means employed is another’s command or power of persuasion. And it is mental when, either by reflection or the determination of the will, we make a deliberate endeavor, despite inner resistance, to generate certain types of consciousness. Prompting can be associated with either unwholesome or wholesome states of consciousness, as will be shown below. That consciousness which arises spontaneously, without prompting or inducement by expedient means, is called “unprompted” (asaṁkhārika). That consciousness which arises with prompting or inducement by expedient means is called “prompted” (saṁkhārika). In the greed-rooted class of consciousness, four types are unprompted, or spontaneous, and four types are prompted, or induced. 28 In the Suttas, the term saṁkhāra (sankhāra, saṅkhāra) has, according to context, different shades of meaning, which should be carefully distinguished. (1) In its most frequent usages, the general term “formation” may be applied, with the qualifications required by the context. This term may refer either to the act of “forming” or to the passive state of “having been formed” or to both. (A) As the second link of the formula of Dependent Arising (paṭiccasamuppāda), saṁkhāra has the active aspect, “forming,” and signifies kamma, that is, the wholesome or unwholesome volitional activity (cetanā) of body (kāyasaṁkhāra), speech (vacīsaṁkhāra), or mind (cittasaṁkhāra or manosaṁkhāra). (B) The aforementioned three terms, kāyasaṁkhāra, vacīsaṁkhāra, and cittasaṁkhāra, are sometimes used in quite a different sense, namely, (i) as bodily function, that is, in-and-out-breathing, (ii) as verbal function, that is, thought-conception and discursive thinking, and (iii) as mental function, that is, feeling and perception. (C) Saṁkhāra also denotes the fourth aggregate and includes all mental formations, whether they belong to “karmically forming” consciousness or not. (D) Saṁkhāra occurs further in the sense of anything formed or conditioned and includes all things whatever in the world — all phenomena of existence. (2) Saṁkhāra sometimes also means “volitional effort.” Cf. Nyanatiloka, <i>Buddhist Dictionary: Manual of Buddhist Terms and Doctrines</i> (fourth revised edition [1980]), pp. 190—192.