마음의 5수 분별

마음의 5수 분별(영어: classification of cittas according to feeling)은 특히 상좌부의 교학과 아비담마에서 사용하는 용어로, 욕계 · 색계 · 무색계 · 출세간의 총 121가지 마음을 고수(苦受, 신체적 괴로움) · 낙수(樂受, 신체적 즐거움) · 우수(憂受, 정신적 불만족, 슬픔) · 희수(喜受, 정신적 기쁨) · 사수(捨受, 정신적 무덤덤함, 평온)의 5수(五受)에 따라 분류하는 것을 말한다. 아비담마에 따르면, 하나의 마음의 여러 상태를 구분하여 총 121가지 마음이 있는 것으로 볼 수도 있고 총 89가지 마음이 있는 것으로 볼 수도 있는데, 5수에 따라 구분하기 위해서는 121가지 마음의 체계를 사용해야 한다. 왜냐하면 89가지 마음 중, 예를 들어, 출세간의 유익한 마음에 속하는 '예류도의 마음'은 그 자체로는 느낌을 셀 수가 없고 어느 선정에 의해 이 마음이 증득되었는가를 고려할 때에만 느낌을 셀 수 있기 때문이다. 즉, 예류도의 마음은 다음의 5가지 선정에서 증득될 수 있는데, 초선에서 증득된 경우 초선의 선정 요소인 희열[喜] · 행복[樂]은, 선정이란 정신적인 것이므로 당연히, 5수 중 희수(喜受, 정신적 기쁨)에 속한다. 즉, 초선에서의 희열[喜]과 행복[樂]은 정신적 기쁨이자만 정도의 차이가 있는 것이다. 따라서, 5수로 헤아릴 때는 이 둘이 모두 희수이므로 1개로 헤아린다. 이와 같이 세면, 제2선도 희수가 1개, 제3선도 희수가 1개, 제4선도 희수가 1개 있으며, 오직 제5선에서만 사수가 1개 있다. 따라서, 예류도의 마음에는 총 4개의 희수가 있고 총 1개의 사수가 있다. 초선 一 일으킨 생각[尋] · 지속적 고찰[伺] · 희열[喜] · 행복[樂] · 집중[心一境性]이 함께하는 선정 제2선 一 지속적 고찰[伺] · 희열[喜] · 행복[樂] · 집중[心一境性]이 함께하는 선정 제3선 一 희열[喜] · 행복[樂] · 집중[心一境性]이 함께하는 선정 제4선 一 행복[樂] · 집중[心一境性]이 함께하는 선정 제5선 一 평온[捨] · 집중[心一境性]이 함께하는 선정 즉, 89가지 마음 체계는 총 4개의 희수가 있고 총 1개의 사수가 있는 예류도의 마음을 1개의 마음으로 헤아려야 하는데, 이 1개의 마음에 희수가 있다고도 할 수 없고 사수가 있다고도 할 수 없으므로 결국 느낌의 개수를 헤아릴 수 없는 것이다. 달리 말해, 이 1개의 마음에 희수도 있고 사수도 있다고 하면, 결국, 이 1개의 마음에 희수 4개와 사수 1개가 있기 때문에 121가지 마음이 있다고 하는 것과 같은 상황이 벌어진다. 이런 이유로 느낌을 헤아리기 위해서는 89가지 마음 체계가 아닌 121가지 마음 체계를 사용해야 한다. 121가지 마음을 5수에 따라 분별하면 다음 표와 같다. 4선 5선 욕계 마음 색계 마음 무색계 마음 출세간의 마음 Mehm Tin Mon (2015). 《The Essence of Buddha Abhidhamma》. Third edition. Mehm Tay Zar Mon, Mya Mon Yadanar Literature. p.59. 13 Division according to Vedanā (feeling) There are five types of vedanā which are designated by separate symbols in Chart No. 1 as: i Somanassa (+) — pleasant mental feeling, ii Domanassa (*) — painful mental feeling, iii Sukha (v) — pleasant bodily feeling, iv Dukkha (^) — painful bodily feeling, v Upekkhā (-) — neutral feeling. In Chart No. 1 we shall notice that the 8 lokuttara cittas (i.e., 4 maggas and 4 phalas) are designated by the dual symbol ±, indicating that they may be associated with either somanassa or upekkhā. The 40 lokuttara cittas can be, however, differentiated by vedanā. We can make a table (see Table 1.1) for dividing separate groups of cittas according to vedanā. In the 54 kāmāvacara cittas, there are 18 somanassa, 2 domanassa, 32 upekkhā, 1 sukha and 1 dukkha cittas. In the 81 lokiya cittas, there are 30 somanassa, 2 domanassa, 47 upekkhā, 1 sukha and 1 dukkha cittas. Finally in the 121 total cittas, there are 62 somanassa, 2 domanassa, 55 upekkhā, 1 sukha and 1 dukkha cittas. Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. pp.101~102. §3. Classification by way of Consciousness Tattha sukhasahagataṁ kusalavipākaṁ kāyaviññāṇaṁ ekam eva. Tathā dukkhasahagataṁ akusualavipākaṁ kāyaviññāṇaṁ. Somanassasahagatacittāni pana lobhamūlāni cattāri, dvādasa kāmāvacarasobhanāni, sukhasantīraṇa-hasanāni ca dve ti aṭṭhārasa kāmāvacaracittāni c’eva paṭhama-dutiya-tatiya-catutthajjhāna-saṁkhātāni catucattāḷīsa mahaggata-lokuttaracittāni cā ti dvasaṭṭhividhāni bhavanti. Domanassasahagatacittāni pana dve paṭighasampayuttacittān’eva. Sesāni sabbāni pi pañcapaññāsa upekkhāsahagatacittān’evā ti. Of them, wholesome-resultant body-consciousness is the only one accompanied by pleasure. Similarly, unwholesome-resultant body-consciousness is the only one accompanied by pain. There are sixty-two kinds of consciousness accompanied by joy, namely: 1. Eighteen types of sense-sphere consciousness — four rooted in greed, twelve types of sense-sphere beautiful consciousness, the two (rootless) types, that is, joyful investigating and smiling consciousness (4 + 12 + 2). 2. Forty-four types of sublime and supramundane consciousness pertaining to the first, second, third, and fourth jhānas (12 + 32). Only the two types of consciousness connected with aversion are accompanied by displeasure. All the remaining fifty-five types of consciousness are accompanied by equanimity. Guide to §3 The remaining fifty-five: Those cittas accompanied by equanimity are: 1. Six unwholesome cittas, four rooted in greed (lobha), two in delusion (moha); 2. Fourteen rootless cittas; 3. Twelve sense-sphere beautiful cittas (four each wholesome, resultant, and functional); 4. Three cittas of the fifth jhāna; 5. Twelve cittas of the immaterial jhānas; and 6. Eight supramundane cittas, that is, the paths and fruits pertaining to the fifth supramundane jhāna. Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. pp.102~103. §4. Summary Sukhaṁ dukkhaṁ upekkhā ti tividhā tattha vedanā Somanassaṁ domanassam iti bhedena pañcadhā. Sukham ekattha dukkhañ ca domanassaṁ dvaye ṭhitaṁ Dvāsaṭṭhīsu somanassaṁ pañcapaññāsake’tarā. Feeling, therein, is threefold, namely, pleasure (sukha), pain (dukkha), and equanimity (upekkhā). Together with joy (somanassa) and displeasure (domanassa), it is fivefold. Pleasure and pain are each found in one, displeasure in two, joy in sixty-two, and the remaining (that is, equanimity) in fifty-five. Guide to §4 Pleasure and pain are each found in one: It should be noted that, while the four pairs of sense consciousness other than body-consciousness are accompanied by equanimous feeling, body-consciousness arises in connection with either pleasure or pain. The Aṭṭhasālinī explains that, in the case of the four doors (eye, ear, nose, and tongue), the sense object, which is derived matter, impinges on the sense faculty, which is also derived matter. When this happens, the impact is not strong, as when four balls of cotton placed on anvils are struck by four other balls of cotton. Thus, the resulting feeling is neutral. But, in the case of the body, the object consists of three of the primary elements — earth (paṭhavī), fire (tejo), and air (vāyo). Thus, when the object impinges on body-sensitivity, its impact is strong and is conveyed to the primary elements of the body. This is comparable to four balls of cotton being struck by hammers — the hammer breaks through the cotton and hits the anvil. In the case of a desirable object, the body-consciousness is a wholesome-resultant, and the concomitant bodily feeling is physical pleasure; in the case of an undesirable object, the body-consciousness is an unwholesome-resultant, and the bodily feeling is physical pain.72 Though it may seem that pleasure and pain also accompany the other four kinds of sense consciousness, the Abhidhamma maintains that the immediate moment of sense consciousness in these cases is necessarily accompanied by neutral feeling. In the javana phase belonging to the same cognitive process as the moment of sense consciousness, and in subsequent mind-door processes taking the same object, mental pleasure (that is, somanassa, or “joy”) may arise towards an agreeable sight, sound, smell, or taste; mental pain (that is, domanassa, or “displeasure”) may arise towards a disagreeable sight, sound, smell, or taste; and equanimity (upekkhā), or neutral feeling, may arise towards an object regarded with indifference or detachment. These, however, are mental feelings rather than physical feelings, and they arise subsequent to the moment of bare sense consciousness rather than in immediate association with the bare sense consciousness. Inasmuch as they occur in the javana phase, these feelings are associated with wholesome or unwholesome consciousness, or, in the case of the joy and equanimity experienced by Arahants, with functional consciousness.73 72 Aṭṭhasālinī 263; The Expositor, pp. 349-350. The five types of sensitivity are considered types of derived matter (upādāya-rūpa), as are the first four sense objects. The tangible object, however, consists of three primary elements. See Chapter 6, §3. According to Nyanatiloka, upādāya-rūpa, “derived matter,” signifies the twenty-four secondary corporeal phenomena dependent upon the four primary physical elements, that is, the sense organs and the sense objects. Cf. Nyanatiloka, Buddhist Dictionary: Manual of Buddhist Terms and Doctrines (fourth revised edition [1980]), p. 216. Further, upādāya-rūpa is, as such, an Abhidhamma term, but it is used with the same meaning in the Sutta texts as in, for example, Majjhima Nikāya 9: catunnañ ca mahābhūtānaṁ upādāya rūpaṁ. Cf. Nyanatiloka, Buddhist Dictionary: Manual of Buddhist Terms and Doctrines (fourth revised edition [1980]), p. 254. 73 See the explanation of javana in §8 below. Mental pleasure does precede the javana phase in the joyful investigating consciousness that arises in the case of an exceptionally pleasant object, but this, too, follows the bare sense consciousness.