조사하는 마음

'''조사하는 마음'''(, )은 특히 상좌부의 교학과 아비담마에서 사용하는 용어로, 과거에 쌓은 업의 결과로서, 감각적 대상을 만났을 때의 인식과정의 한 단계에서 그 감각적 대상을 조사하는 작용을 하는 '의식 즉 제6의식의 한 유형으로서의 마음'이며, 구체적으로는 다음의 총 3가지의 마음을 말한다.Investigating consciousness (santīraṇacitta): This is another rootless resultant
consciousness, which arises immediately after the receiving consciousness. Its function
is to investigate, or examine, the object that had just been cognized by the sense
consciousness and apprehended by the receiving consciousness. The receiving
consciousness (sampaṭicchanacitta) and the investigating consciousness (santīraṇacitta)
arise only in the five sense doors, and both are results of past kamma.
* 해로운 과보의 마음에 속한  '평온이 함께한 조사하는 마음'
* 원인 없는 유익한 과보의 마음에 속한 '기쁨이 함께한 조사하는 마음'
* 원인 없는 유익한 과보의 마음에 속한 '평온이 함께한 조사하는 마음'
과거에 쌓은 업이 불선업(해로운 업)인 경우 과보로서 마음에 들지 않는 감각적 대상 즉 괴로운 감각적 대상 또는 슬픈(우울한) 감각적 대상과 만나게 되는데 이 경우에 위 세 마음 중 첫 번째 것이 인식과정 중에 일어난다. 과거에 쌓은 업이 매우 뛰어난 선업(매우 유익한 업)인 경우 과보로서 매우 마음에 드는 감각적 대상 즉 매우 즐거운 감각적 대상 또는 매우 기쁜 감각적 대상과 만나게 되는데  이 경우에 위 세 마음 중 두 번째 것이 인식과정 중에 일어난다. 과거에 쌓은 업이 선업(유익한 업)인 경우 과보로서 마음에 드는 감각적 대상 즉 즐거운 감각적 대상 또는 기쁜 감각적 대상과 만나게 되는데  이 경우에 위 세 마음 중 세 번째 것이 인식과정 중에 일어난다.
조사하는 마음은 다음의 분류 또는 체계에 속한다.
욕계 마음 一 54가지
    
          해로운 마음 一 12가지 一 누적 12가지
          원인 없는 마음 一 18가지 一 누적 30가지
                 
                        해로운 과보의 마음 一 7가지
                              
                                    평온이 함께한 안식
                                    평온이 함께한 이식
                                    평온이 함께한 비식
                                    평온이 함께한 설식
                                    고통이 함께한 신식
                                    평온이 함께한 받아들이는 마음
                                    평온이 함께한 조사하는 마음
                              
                        
                        원인 없는 유익한 과보의 마음 一 8가지
                              
                                    평온이 함께한 안식
                                    평온이 함께한 이식
                                    평온이 함께한 비식
                                    평온이 함께한 설식
                                    즐거움이 함께한 신식
                                    평온이 함께한 받아들이는 마음
                                    기쁨이 함께한 조사하는 마음
                                    평온이 함께한 조사하는 마음
                              
                        
                        원인 없는 작용만 하는 마음 一 3가지
                 
          
          욕계 아름다운 마음 一 24가지 一 누적 54가지
     
조사하는 마음은 안식이식비식설식신식의식의 6식 중 의식에 해당한다.“Immediately thereafter, there arises…the mind-consciousness element, while ‘investigating’
(santīraṇa) the object received by the mind-element…
 즉, 안근이근비근설근신근의근의 6근 중 의근(마노)을 인식기관 즉 발동근거로 하여 일어나는 마음이다. 18계의 법체계로는 의계가 아니라 의식계에 해당한다. 즉, 조사하는 마음은 근(根, 인식도구, 앎의 도구)이 아니라 식(識 = 心, 마음, 앎)이다.
또한, 크게 보아, 안식비식설식신식의식의근의 7심계(七心界)에 속한다. 이런 측면에서도 의식은 '마음'(心, citta)이다.
불교에 따르면, 모든 마음은 반드시 느낌을 동반한다. 즉, 고수(괴로움)낙수(즐거움)우수(슬픔)희수(기쁨)사수(평온, 무덤덤함, 괴롭지도 즐겁지도, 슬프지도 기쁘지도 않음)의 5수 중의 하나와 함께한다.Analysis of feeling: As we have seen, feeling (vedanā) is a universal mental
factor, the cetasika with the function of experiencing the “flavor” of the object. Since
some sort of feeling accompanies every citta, feeling serves as an important variable in
terms of which consciousness can be classified. In this section, the author’s main
concern is to classify the totality of cittas by way of their concomitant feeling.
'''Accompanied by joy (somanassasahagata):''' The word somanassa, “joy,” is
derived from su- = “pleasant” + manas- = “mind;” thus, it means, literally, a pleasant
mental state. Somanassa is a type of feeling, specifically, pleasant mental feeling. All
consciousness is accompanied by some feeling, which may be physical or mental,
pleasant, painful, or neutral. Somanassa is a feeling that is mental rather than physical
(bodily), and pleasant rather than painful or neutral. This feeling “accompanies”
(sahagata) this type of consciousness in that it is inextricably blended with it, just as
when the waters of two rivers meet, they blend together and cannot be distinguished.
The Abhidhamma describes four cittas rooted in greed (lobha) and accompanied
by a joyful mental feeling (somanassa). The other four cittas in this class are
accompanied by equanimity (upekkhāsahagata). The word upekkhā is often used in the
Pāḷi texts to signify the lofty spiritual quality of equanimity, or impartiality, the state of
mind that cannot be swayed by biases and preferences. Here, however, the word is used
simply to mean neutral feeling, a mental feeling that leans neither towards gladness nor
sadness. In contrast to pleasant and painful feelings, which experience an object in
diametrically opposed ways, upekkhā experiences the object in a neutral manner. Thus,
upekkhā, or “equanimous feeling”, is also called “adukkhamasukhā vedanā,” “neither-painful-
nor-pleasant feeling.”
인식과정 중에 조사하는 마음이 일어나는 단계는 아직 그 대상이 괴로운 대상인지 즐거운 대상인지 괴롭지도 즐겁지도 않은 대상인지, 슬픈 대상지 기쁜 대상인지 슬프지도 기쁘지도 않은 대상에 대한 확정적인 판단이 내려지기 전의 단계이기 때문에 조사하는 마음은 기본적으로 사수 즉 평온과 함께한다.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, Buddhist Dictionary: Manual of Buddhist
Terms and Doctrines (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, Buddhist
Dictionary: Manual of Buddhist Terms and Doctrines (fourth revised edition 1980), pp. 227—228.
 하지만, 과거의 매우 뛰어난 선업으로 인해 매우 마음에 드는 대상을 만난 경우 조사하는 마음은 물밀듯이 밀려오는 기쁨을 맞게 되어 희수 즉 기쁨과 함께하면서 조사한다.All the akusala-vipāka cittas and ahetuka kusala vipāka cittas, being
comparatively weak as they have no roots, and as they are not
aware of the senses as good or bad yet, are accompanied by neutral
feeling; the exceptions are that the two kāyaviññāṇa cittas are accompanied
by either painful feeling or pleasant feeling and somanassasantīraṇa
citta, which arises when the sense is excellent, is accompanied
by joy.
감각적 대상의 인식과정, 즉, 전5식의 대상 즉 색경성경미경향경촉경이 해당하는 근 즉 안근이근비근설근신근 앞에 나타날 때의 인식과정 중 초기 6단계는 아비담마에 따르면 다음과 같다. 초기 6단계를 통해 그 감각적 대상을 대략적으로 인식하며, 그 감각적 대상을 세부적으로 명확히 인식하기까지에는 이후 여러 단계가 더 진행된다.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, Buddhist Dictionary: Manual of Buddhist
Terms and Doctrines (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, Buddhist
Dictionary: Manual of Buddhist Terms and Doctrines (fourth revised edition 1980), pp. 227—228.
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 pañca
dvārāvajjana citta and mano-dvārāvajjana citta are essential for cognition
of the senses at the five sense-doors (eye, ear, nose, tongue and
body).
# 색경(색깔과 모양) 즉 '18계 중 색계'에 속한 한 감각적 대상이 눈(안근) 즉 '18계 중 안계' 앞에 나타난다.
# 오문전향의 마음 즉 의근 즉 '18계 중 의계'가 일어나서 이후의 마음의 흐름, 즉, 이 경우에는 안식의 흐름이 그 감각적 대상으로 흐르게 한다.
# 안식 즉 '안근의 알음알이' 즉  '눈의 알음알이' 즉 '18계 중 안식계'가 감각적 대상을 본다. 즉, 안식이 자신의 본질인 봄 즉 '보는 작용'을 행한다.
# 받아들이는 마음 즉 의근 즉 '18계 중 의계'가 일어나서 바로 앞 단계에서 발생한 식의 대상, 즉, 여기서는 안식의 대상, 즉, 감각적 대상을 받아들인다.
# 조사하는 마음 즉 의식 즉 제6의식 즉 '의근의 알음알이' 즉 '18계 중 의식계'가 일어나서 감각적 대상을 조사한다.
# 의문전향의 마음 즉 의식 즉 제6의식 즉 '의근의 알음알이' 즉 '18계 중 의식계'가 일어나서 그 감각적 대상이 좋은지 나쁜지 결정한다. 이 때의 의문전향의 마음을 다른 이름으로는 결정하는 마음이라고 한다. 즉, 이 단계에서 그 감각적 대상을 대략적으로 알게 된다. 즉, 대략적인 인식이 발생한다. 이 인식과 더불어 이 단계에서 느낌이 고수낙수불고불락수의 3수 중 하나로 확정된다. 또는, 보다 세밀하게는, 고수낙수희수우수사수의 5수 중 하나로 확정된다. 의문전향의 마음 그 자체는 언제나 사수와 함께하지만 이후의 마음은 확정된 느낌과 함께한다.
# 이후 그 감각적 대상을 세부적으로 명확히 인식하기까지의 여러 단계가 진행된다.
* 7심계
* 6근
* 6식
* 의근
* 의식 (불교)
분류:불교 용어
분류:아비담마
분류:심법
분류:심소법