고수_(불교)
신체적인 괴로움과 정신적인 괴로움
3수의 고수를 5수의 고수와 우수로 세분한 이유는 다음과 같다. 과거의 업이 해로운(불선) 업일 때, 마음에 들지 않는 대상 즉 괴로운 대상과 만나게 된다. 이 때 전5식 중 신식은 다른 네 가지 안식이식비식설식이 평온 즉 괴롭지도 즐겁지도 않은 느낌 즉 사수와 함께하는 것과는 달리 신체적인 고통의 느낌과 함께한다. 즉 통증을 느낀다.(참고: 해로운 과보의 마음) 말하자면, 눈(안근)의 통증이란 눈(안근)이 느끼는 통증이 아니라 몸(신근)이 느끼는 통증이다. 그렇기 때문에 괴로운 대상과 만났을 때 안식이식비식설식과 함께하는 괴로움은 신체적인 것이 아니라 정신적인 것이다. 예를 들어, 만나기 싫은 사람을 보게 되어 괴로운 느낌(피하고 싶은 느낌)이 들었을 때, 봄(안식)은 신체적인 것 즉 감각적인 것이지만 이 봄(안식)과 함께 일어나는 괴로움은 정신적인 것이다. 즉, 고수가 아니라 우수이다. 전통적으로, 고수 즉 신체적인 괴로움을 '괴로움'이라고 이름하고 우수 즉 정신적인 괴로움을 '슬픔'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.