落水 (佛敎)

落水 (樂受, 산스크리트語 : sukha-vedan? 數카 베다나- , 팔리어 : sukh?-vedan? 數카- 웨-다나- , 英語 : pleasant feeling ) ^[1]는 즐거운 느낌 으로, 傳統的인 表現으로는 赤熱(適悅)의 수 (受)라 하는데, 大略的으로 말하자면, 마음 (6式 또는 8式, 卽心王, 卽心法)李對象 으로부터 즐거움을 느끼는 것이다. ^[2]^[3]

다음의 分類 또는 體系에 屬한다. ^[4]^[5]

固守 · 落水 · 不苦不樂受 의 3修 (三受) 中 하나이다.
- 모든 느낌을 身數 · 심수의 2修 (二受)로 나눌 때, 여기서의 落水는 身數(身受, 感覺的 느낌, 身體的 느낌)에도 屬하고 심수(心受, 精神的 느낌)에도 屬한다.
固守 · 落水 · 優秀 · 희수 · 師授 의 5修 (五受) 中 하나이다.
- 모든 느낌을 身數 · 심수의 2修 (二受)로 나눌 때, 여기서의 落水는 身數(身受, 感覺的 느낌, 身體的 느낌)에만 屬한다.

3修中落首를 身體的 즐거운 느낌과 精神的 즐거운 느낌으로 細分하여 各各 5首의 落水(즐거운 느낌)와 희수(기쁜 느낌)가 된다. 또한 3修中固守를 身體的 괴로운 느낌과 精神的 괴로운 느낌으로 細分하여 各各 5首의 固守(괴로운 느낌)와 優秀(슬픈 느낌)가 된다.

身體的으로 즐거운 느낌이란 觸覺的 즐거움을 말한다. 例를 들어, 새로 산 부드러운 이불을 덮어 氣分이 좋은 것을 말한다. 精神的으로 즐거운 느낌이란, 例를 들어, 사랑하는 사람을 만나 그를 보자 마음이 기쁜 것을 말한다.

正義 [ 編輯 ]

世親 의 《大勝五蘊론 》에 따르면, 落水(즐거운 느낌)의 正義는 어떤 對象과 헤어질 때 다시 만나고 싶어하는 느낌이다.

T31n1612_p0848b26?云何受蘊？謂三領納：一、苦，二、樂，三、不苦不樂。
T31n1612_p0848b27?樂謂滅時有和合欲；苦謂生時有乖離欲；不
T31n1612_p0848b28?苦不樂謂無二欲。
무엇이 水溫(受蘊: 느낌의 무더기)인가? 세 가지의 營納(領納: 받아들여 느끼는 것)을 말한다. 첫째는 固守(괴로운 느낌), 둘째는 落水(즐거운 느낌), 셋째는 不苦不樂受(괴롭지도 즐겁지도 않은 느낌)이다. 落首欄 사라질 때에 다시 만나고 싶어하는 바램이 있는 것이고, 고수란 생겨날 때에 떨어지고 싶어하는 바램이 있는 것이고, 不苦不樂受란 이 두 가지 바램이 없는 것이다.

? 世親兆, 現場漢譯. 《大勝五蘊론 》(大乘五蘊論). 對精神수大藏經. T31, No. 1612, CBETA.
漢文本 & 한글本은 編輯者가 飜譯. 2022年 7月 1日에 確認.

卽, 落首欄 헤어지고 싶어하지 않는 느낌이다. 달리 말하여, 落水(즐거운 느낌)는 마음에 드는 [可意] 對象을 만났을 때 가지게 되는 느낌이다. 그리고 佛敎에 따르면, 마음에 드는 對象 또는 마음에 들지 않는 對象을 만나는 것은 因果法則卽業 과 業의 果報 의 法則卽演技法 에 따른 것으로, 過去에 몸과 말과 뜻 으로 지은 선 한(有益한) 行爲로 인해 先業 (有益한 業)李 쌓이고 이 業으로 因해 마음에 드는 對象과 만나게 된다. ^[6]

嚴密한 正義 [ 編輯 ]

大略的으로 말하자면, 즐거운 느낌이란 마음이 對象으로부터 즐거움을 느끼는 것이라고 말할 수 있지만, 嚴密히 말하자면, 마음이 즐거운 느낌을 느끼는 것이 아니라 마음이라는 別個의 個體 [法]가 즐거운 느낌이라는 別個의 個體 와 함께한 것, 卽, 두 個의 別個의 個體가 相應 한 것이다. 佛敎敎義에 따르면, 무언가를 느끼는 것은, 느낌[受] 그 自體가 느낄[受] 뿐 따로 所有者가 있어 느끼는 것이 아니다. ^[7] 그리고 이 느낌을 마음이 알아차림으로써, 卽, 이 느낌과 마음이 함께함 으로써 느낌의 認識作用 이 完成된다. ^[8]^[9]

달리 말해, 人間은 色蘊 · 水溫 · 常溫 · 行蘊 · 識蘊의 5溫 으로 이루어져 있는데 色蘊 (感覺器官, 近)과 水溫 (느낌, 마음作用, 마음附隨)과 識蘊 (마음, 式)李認識對象(卿)과 和合할 때를, 卽, 4가지 條件 또는 因緣이 만났을 때를 世間的인 表現卽嚴密한 表現이 아닌 一般的인 通用表現으로 '무엇(認識對象)을 느낀다(색온+수온+식온)'고 말하는 것일 뿐이다.

整理하자먼, 즐거운 느낌이란 過去善한(유익한) 業의 果報로서 마음에 드는 對象 을 만나 저절로 일어나는 느낌이다. 그리고 즐거운 느낌은 즐거운 經驗 속에서만 存在하는데, 즐거운 經驗이란 ① 마음에 드는 對象(卿)과 ② 그 對象과 만나게 된 몸(色蘊)과 ③ 그 對象을 만나 저절로 일어난 즐거운 느낌(水溫)과 ④ 그 즐거운 느낌에 對한 앎(식온)이 和合하고 있는 現象이다.

身體的인 즐거움과 精神的인 즐거움 [ 編輯 ]

佛敎에 따르면, 모든 마음은 반드시 느낌 [受]을 同伴한다 .(참고: 徧行心所 , 垈地法 ) ^[10]^[11] 卽, 크게 느낌을 세 가지 로 區分할 때의 固守 (괴로운 느낌) · 落水 (즐거운 느낌) · 不苦不樂受 (괴롭지도 즐겁지도 않은 느낌, 무덤덤한 느낌, 그저 그런 느낌)의 3修 (三受) 中 어느 하나와 반드시 相應 한다. 또는, 3數를 더 細分한 固守 (身體的으로 괴로운 느낌) · 落水 (身體的으로 즐거운 느낌) · 희수 (精神的으로 즐거운 느낌) · 優秀 (精神的으로 괴로운 느낌) · 師授 (精神的으로 괴롭지도 즐겁지도 않은 느낌, 나아가 高級한 形態의 均衡의 느낌)의 5修 (五受) 中 어느 하나와 반드시 相應 한다. ^[4]

3首의 落首를 5首의 落水와 희수로 細分한 理由는 다음과 같다.

過去의 業이 有益한(선한) 業일 때, 마음에 드는 對象卽 즐거운 對象과 만나게 된다. 이 때 前5式中新式 은 다른 네 가지 安息 · 移植 · 鼻息 · 舌識 이 平穩卽 괴롭지도 즐겁지도 않은 느낌 卽師授 와 함께하는 것과는 달리 身體的인 즐거움의 느낌 卽落水와 함께한다 . 卽新式은, 例를 들어, 새로 산 부드러운 이불을 덮었을 때처럼, 몸이 마음에 드는 對象을 感觸할 때 氣分 좋은 觸感과 함께한다. 이에 비해 安息은 눈이 그 이불을 볼 때 그 이불과 類似한 것에 對한 經驗이 이미 存在하지 않는다면 그냥 무덤덤한 느낌과 함께 한다. 그런 後新式이 氣分 좋은 觸感과 함께한 經驗이 있은 後, 安息이 다시 그 이불을 볼 때 즐거움을 느낀다. 이와 같이, 즐거운 對象과 만났을 때 安息 · 移植 · 鼻息 · 舌識과 함께하는 즐거움은 身體的인 것이 아니라 精神的인 것이다. 다른 例로, 사랑하는 사람을 보게 되어 즐거운 느낌(헤어지지 않고 싶어하는 느낌)이 들었을 때, 봄(安息)은 身體的인 것 卽感覺的인 것이지만 이 봄(安息)과 함께 일어나는 즐거움은 精神的인 것이다. 卽, 落水가 아니라 희수이다. 傳統的으로, 落水卽身體的인 즐거움을 '즐거움'( 팔리어 : sukha 數카 , 英語 : pleasure )이라고 이름하고 희수 卽精神的인 즐거움을 '기쁨'( 팔리어 : somanassa 소-마낫社 , 英語 : joy )이라고 이름한다. ^[5]^[12]

그리고 6式中第6意識 은 그 自體가 純全히 精神的인 것이므로 第6意識과 함께하는 즐거움도 精神的인 것이다. 卽, 落水가 아니라 희수이다.

느끼는 즐거움이 精神的인 것인지 身體的인 것인지에 對해 正確히 아는 것은 그릇된 認識卽非理作의 卽顚倒 (顚倒)를 克服하는 遂行에서 要求되는, 自身의 狀態에 對해 現在 있는 그대로를 알아차리는 것 에 도움이 된다.

各州 [ 編輯 ]

↑ Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. p.68.
(2) Feeling ( vedan? ): Feeling is the mental factor that feels the object: it is the affective mode in which the object is experienced. The P??i word vedan? does not signify “emotion” (which appears to be a complex phenomenon involving a variety of concomitant mental factors), but the bare affective quality of an experience, which may be either pleasant ( sukh?-vedan? ), unpleasant ( dukkh?-vedan? ), or neutral ( adukkha-masukh?-vedan? ). Feeling is said to have the characteristic of being felt ( vedayita ). Its function is experiencing, or its function is to enjoy the desirable aspect of the object. Its manifestation is the relishing of the associated mental factors. Its proximate cause is tranquility. ⁴⁹ Whereas the other mental factors experience the object only derivatively, feeling experiences it directly and fully. In this respect, the other factors are compared to a cook who prepares a dish for a king and only samples the food while preparing it, while feeling is compared to the king who enjoys the meal as much as he likes.
⁴⁹ So say the Commentaries. But it seems that tranquility as proximate cause applies solely to the pleasant feeling when developing concentration. A more general proximate cause for feeling would be contact, in accordance with the principle “with contact as condition, feeling comes to be” ( phassapaccay? vedan? ). In fact, the entire treatment of feeling here is limited to a particular kind of feeling. For a fuller treatment of feeling in all its variety, see Chapter 3, §§2?4, and Guide.
↑ "樂受(落水)" , 耘虛. 《佛敎事前》:
樂受(落水)
3修(受)의 하나. 5首의 하나. 外界(外界)와의 接觸에 依하여 마음과 몸으로 받는 즐거운 感覺.
↑ "樂受" , 星雲. 《佛光大辭典》(불광대事前) 3板:
樂受
梵語 sukha-vedan?，巴利語同。受，?領納對境而覺苦樂之精神作用。樂受，?領受順情之境，而覺身心適悅之精神作用。乃三受之一，五受之一。在三受中，謂於身、心有適悅感受。在五受中，於身之適悅感受，稱樂受；於心則稱喜受。然俱舍論卷三謂，第三靜慮無身受，只有心受，安靜而無分別，其適悅之受最重，故稱樂受，不稱喜受。〔增一阿含經卷十二、卷四十二、成唯識論卷五、成實論卷六、大乘義章卷七〕p7653
↑ ^가 ^나 Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. p.100.
Three kinds of feeling: Feeling may be analyzed as either threefold or fivefold. When it is analyzed simply in terms of its attractive quality, it is threefold: pleasant, painful, and neither pleasant nor painful. In this threefold classification, pleasant feeling includes both bodily pleasure and mental pleasure, or joy, and painful feeling includes both bodily pain and mental pain, or displeasure.
↑ ^가 ^나 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 (ya? kinci vedayita? ta? dukkhasmi? [cf. Sa?yutta Nik?ya 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 sa?kh?r? ) 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 ( upekkh? ): 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.
↑ Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. pp.35~36.
Wholesome-resultant rootless consciousness ( kusalavip?ka-ahetukacitt?ni ):
The eight types of consciousness in this category are results of wholesome kamma. In the designation of the previous class, the word ahetuka , “rootless,” was not included because all unwholesome-resultants are rootless; there are no unwholesome-resultants that are accompanied by roots. However, as will be seen later, wholesome-resultants can be accompanied by roots, namely, by beautiful roots that are karmically indeterminate ( aby?kata ). To distinguish the wholesome-resultants that are rootless from those with roots, the word ahetuka is included in their class designation.
Seven of these types of consciousness correspond to the unwholesome-resultants. But, whereas the unwholesome-resultants arise in regard to an undesirable object, the wholesome-resultants arise in regard to an object that is desirable ( i??ha ) or extremely desirable ( ati-i??ha ). The first four sense consciousnesses here, like their counterparts, are associated with equanimity, that is, neutral feeling; but since the impact of the object on the body is strong, the feeling associated with wholesome-resultant body-consciousness is that of bodily pleasure ( sukha ).
The rootless wholesome-resultants include one type of consciousness without a counterpart among the unwholesome-resultants. This is the investigating consciousness accompanied by joy ( somanassa ). Whereas the investigating consciousness resulting from unwholesome kamma is always accompanied by neutral feeling, that resulting from wholesome kamma is twofold: one accompanied by neutral feeling arisen in regard to a moderately desirable object, and one accompanied by joy, which arises when the object is especially desirable. Thus, there are eight types of consciousness in this class, in contrast to the seven types found in the former class.
↑ (韓國語) 各묵스님 옮김(2015) 《디가 니까야》第2卷第22景〈大念처頃〉初期불前硏究員. pp.510~511.
II. 느낌의 觀察[受隨觀]
11. "比丘들이여, 어떻게 比丘가 느낌에서 느낌을 觀察하며[受隨觀] 머무는가? ⁵⁵⁵⁾ 比丘들이여, 여기 比丘는 즐거운 느낌 ⁵⁵⁶⁾을 느끼면서 즐거운 느낌을 느낀다.'고 꿰뚫어 안다. ⁵⁵⁷⁾ 괴로운 느낌을 느끼면서 '괴로운 느낌을 느낀다.'고 꿰뚫어 안다. 괴롭지도 즐겁지도 않은 느낌을 느끼면서 '괴롭지도 즐겁지도 않은 느낌을 느낀다.'고 꿰뚫어 안다.
⁵⁵⁵⁾ "이처럼 世尊께서는 物質의 冥想主題를 說하신 뒤 이제 精神의 冥想主題를 說하시면서 「帝釋聞慶」(D21)의 主席에서처럼 느낌으로 精神的인 冥想主題를 說하신다. 왜냐하면 感覺接觸이나 마음으로 그것을 說하게 되면 [명상주제가] 분명해지지 않는 것이 마치 暗黑과도 같기 때문이다. 그러나 느낌들의 일어남은 아주 분명하기 때문에 느낌으로 설하면 [명상주제가] 분명해지기 때문이다. 거기서 '두 가지 冥想主題가 있나니 物質的인 冥想主題와 精神的인 冥想主題이다.'라는 等의 說明은 「帝釋聞慶」에서 主席韓方法대로 알아야 한다."(DA.iii.774)
⁵⁵⁶⁾ "여기서 즐거운 느낌을(sukha? vedana?)이라는 것은 肉體的이거나 精神的인 즐거운 느낌을 느끼면서 '즐거운 느낌을 느낀다.'고 꿰뚫어 안다는 뜻이다."(DA.iii.773)
⁵⁵⁷⁾ "여기서 '누가 느끼는가?' 一 어떤 衆生이나 사람이 느끼는 것이 아니다. '느낌은 누구에게 屬하는가?' 一 느낌은 어떤 衆生이나 사람에게 屬하는 것이 아니다.
'무슨 作用으로 느끼는가?' 一 [形象, 소리 等의] 土臺(境)를 對象(vatthu-?ramma?a)으로 하여 느낌이 있다. 그러므로 그는 이와 같이 꿰뚫어 안다. '이런저런 즐거운 土臺等을 對象으로 삼아 오직 느낌이 느낄 뿐이다(vedan?va vedayati). 그런 느낌의 일어남을 가져 나는 느낀다고 하는 但只日常的인 語法(voh?ra)이 있을 뿐이다.'라고. 이와 같이 感覺土臺를 對象으로 하여 느낌이 느낀다고 熟考하면서 '즐거운 느낌을 느낀다고 꿰뚫어 안다.'고 알아야 한다."(Ibid)
↑ Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. p.37~38.
Five-sense-door adverting consciousness ( pancadv?r?vajjanacitta ): 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 ( pancadv?r?vajjanacitta ), which has the function of adverting ( ?vajjana ) ³¹ to whatever object is presenting itself at one of the five sense doors ( dv?ra ). 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. ?vajjana 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” ( pancadv?r?vajjanacitta ); in the case of a mental object, “mind-door adverting consciousness” ( manodv?r?vajjanacitta ). 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-pas?da ), 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’ ( ?vajjana ) 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’ ( sampa?icchana ) the object of that consciousness…
“Immediately thereafter, there arises…the mind-consciousness element, while ‘investigating’ ( sant?ra?a ) 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 kriy? ) 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’ ( tad?ramma?a , 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” ( manodv?r?vajjana ), “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.
↑
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 Vip?ka Citta )
The seven akusala vip?ka cittas are given the following symbols and names.
```
cakkhu      gh?na       k?ya        sant?
   ?    ?     ?     ?     ^     ?     ?
       sota       jivh?       sampa
```
1 Upekkh?-sahagata? cakkhuvinn??a?
eye-consciousness accompanied by neutral feeling.
2 Upekkh?-sahagata? sotavinn??a?
ear-consciousness accompanied by neutral feeling.
3 Upekkh?-sahagata? gh?navinn??a?
nose-consciousness accompanied by neutral feeling.
4 Upekkh?-sahagata? jivh?vinn??a?
tongue-consciousness accompanied by neutral feeling.
5 Dukkha-sahagata? k?yavinn??a?
body-consciousness accompanied by painful feeling.
6 Upekkh?-sahagata? sampa?icchana-citta?
receiving consciousness accompanied by neutral feeling.
7 Upekkh?-sahagata? sant?ra?a-citta?
investigating-consciousness accompanied by indifference.

Of the seven cittas mentioned above, the first five are known as panca-vinn?na , i.e., five cittas that are conscious of the five senses. The last two, i.e., sampa?icchana-citta and sant?ra?a-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 panca-dv?r?vajjana (five-door directing consciousness) directs the consciousness stream towards the object. Then cakkhu-vinn??a (eye consciousness) sees the object and transmits it to the next consciousness.
Then sampa?icchana (receiving consciousness) receives the sense object. Then sant?ra?a (investigating consciousness) investigates the sense object. Then mano-dv?r?vajjana (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., panca-dv?r?vajjana , sotavinn??a , sampa?ichana , sant?ra?a , mano-dv?r?vajjana , etc., has to arise and perish before we can hear the voice.
Thus sampa?icchana-citta , sant?ra?a citta together with panca dv?r?vajjana citta and mano-dv?r?vajjana citta are essential for cognition of the senses at the five sense-doors (eye, ear, nose, tongue and body).
↑ Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. p.35.
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 (upekkh?sahagata). The word upekkh? is often used in the P??i 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, upekkh? experiences the object in a neutral manner. Thus, upekkh?, or “equanimous feeling”, is also called “adukkhamasukh? vedan?,” “neither-painful- nor-pleasant feeling.”
↑ Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. p.100.
Analysis of feeling: As we have seen, feeling ( vedan? ) 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.
↑ Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. p.31.
Accompanied by equanimity ( upekkh?sahagata ): Even if a desirable object is present when a delusion-rooted consciousness arises, it is not experienced as desirable and thus pleasant mental feeling ( somanassa ) does not arise. Similarly, an undesirable object is not experienced as such, and thus unpleasant mental feeling ( domanassa ) does not arise. Moreover, when the mind is obsessed by doubt ( vicikicch? ) or restlessness ( uddhacca ), it is not capable of forming a determinate positive or negative evaluation of the object, and thus cannot be associated with either pleasant or painful feeling. For these reasons, the feeling that accompanies these two cittas is neutral, the feeling of equanimity ( upekkh? ).

[1] Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. p.68.
(2) Feeling ( vedan? ): Feeling is the mental factor that feels the object: it is the affective mode in which the object is experienced. The P??i word vedan? does not signify “emotion” (which appears to be a complex phenomenon involving a variety of concomitant mental factors), but the bare affective quality of an experience, which may be either pleasant ( sukh?-vedan? ), unpleasant ( dukkh?-vedan? ), or neutral ( adukkha-masukh?-vedan? ). Feeling is said to have the characteristic of being felt ( vedayita ). Its function is experiencing, or its function is to enjoy the desirable aspect of the object. Its manifestation is the relishing of the associated mental factors. Its proximate cause is tranquility. ⁴⁹ Whereas the other mental factors experience the object only derivatively, feeling experiences it directly and fully. In this respect, the other factors are compared to a cook who prepares a dish for a king and only samples the food while preparing it, while feeling is compared to the king who enjoys the meal as much as he likes.
⁴⁹ So say the Commentaries. But it seems that tranquility as proximate cause applies solely to the pleasant feeling when developing concentration. A more general proximate cause for feeling would be contact, in accordance with the principle “with contact as condition, feeling comes to be” ( phassapaccay? vedan? ). In fact, the entire treatment of feeling here is limited to a particular kind of feeling. For a fuller treatment of feeling in all its variety, see Chapter 3, §§2?4, and Guide.

[2] "樂受(落水)" , 耘虛. 《佛敎事前》:
樂受(落水)
3修(受)의 하나. 5首의 하나. 外界(外界)와의 接觸에 依하여 마음과 몸으로 받는 즐거운 感覺.

[3] "樂受" , 星雲. 《佛光大辭典》(불광대事前) 3板:
樂受
梵語 sukha-vedan?，巴利語同。受，?領納對境而覺苦樂之精神作用。樂受，?領受順情之境，而覺身心適悅之精神作用。乃三受之一，五受之一。在三受中，謂於身、心有適悅感受。在五受中，於身之適悅感受，稱樂受；於心則稱喜受。然俱舍論卷三謂，第三靜慮無身受，只有心受，安靜而無分別，其適悅之受最重，故稱樂受，不稱喜受。〔增一阿含經卷十二、卷四十二、成唯識論卷五、成實論卷六、大乘義章卷七〕p7653

[3수-Bodhi1-4] 가 ^나 Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. p.100.
Three kinds of feeling: Feeling may be analyzed as either threefold or fivefold. When it is analyzed simply in terms of its attractive quality, it is threefold: pleasant, painful, and neither pleasant nor painful. In this threefold classification, pleasant feeling includes both bodily pleasure and mental pleasure, or joy, and painful feeling includes both bodily pain and mental pain, or displeasure.

[5수-Bodhi1-5] 가 ^나 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 (ya? kinci vedayita? ta? dukkhasmi? [cf. Sa?yutta Nik?ya 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 sa?kh?r? ) 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 ( upekkh? ): 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.

[원인_없는_유익한_과보의_마음-Bodhi1-6] Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. pp.35~36.
Wholesome-resultant rootless consciousness ( kusalavip?ka-ahetukacitt?ni ):
The eight types of consciousness in this category are results of wholesome kamma. In the designation of the previous class, the word ahetuka , “rootless,” was not included because all unwholesome-resultants are rootless; there are no unwholesome-resultants that are accompanied by roots. However, as will be seen later, wholesome-resultants can be accompanied by roots, namely, by beautiful roots that are karmically indeterminate ( aby?kata ). To distinguish the wholesome-resultants that are rootless from those with roots, the word ahetuka is included in their class designation.
Seven of these types of consciousness correspond to the unwholesome-resultants. But, whereas the unwholesome-resultants arise in regard to an undesirable object, the wholesome-resultants arise in regard to an object that is desirable ( i??ha ) or extremely desirable ( ati-i??ha ). The first four sense consciousnesses here, like their counterparts, are associated with equanimity, that is, neutral feeling; but since the impact of the object on the body is strong, the feeling associated with wholesome-resultant body-consciousness is that of bodily pleasure ( sukha ).
The rootless wholesome-resultants include one type of consciousness without a counterpart among the unwholesome-resultants. This is the investigating consciousness accompanied by joy ( somanassa ). Whereas the investigating consciousness resulting from unwholesome kamma is always accompanied by neutral feeling, that resulting from wholesome kamma is twofold: one accompanied by neutral feeling arisen in regard to a moderately desirable object, and one accompanied by joy, which arises when the object is especially desirable. Thus, there are eight types of consciousness in this class, in contrast to the seven types found in the former class.

[수념처1-3-디가니까야-각묵-7] (韓國語) 各묵스님 옮김(2015) 《디가 니까야》第2卷第22景〈大念처頃〉初期불前硏究員. pp.510~511.
II. 느낌의 觀察[受隨觀]
11. "比丘들이여, 어떻게 比丘가 느낌에서 느낌을 觀察하며[受隨觀] 머무는가? ⁵⁵⁵⁾ 比丘들이여, 여기 比丘는 즐거운 느낌 ⁵⁵⁶⁾을 느끼면서 즐거운 느낌을 느낀다.'고 꿰뚫어 안다. ⁵⁵⁷⁾ 괴로운 느낌을 느끼면서 '괴로운 느낌을 느낀다.'고 꿰뚫어 안다. 괴롭지도 즐겁지도 않은 느낌을 느끼면서 '괴롭지도 즐겁지도 않은 느낌을 느낀다.'고 꿰뚫어 안다.
⁵⁵⁵⁾ "이처럼 世尊께서는 物質의 冥想主題를 說하신 뒤 이제 精神의 冥想主題를 說하시면서 「帝釋聞慶」(D21)의 主席에서처럼 느낌으로 精神的인 冥想主題를 說하신다. 왜냐하면 感覺接觸이나 마음으로 그것을 說하게 되면 [명상주제가] 분명해지지 않는 것이 마치 暗黑과도 같기 때문이다. 그러나 느낌들의 일어남은 아주 분명하기 때문에 느낌으로 설하면 [명상주제가] 분명해지기 때문이다. 거기서 '두 가지 冥想主題가 있나니 物質的인 冥想主題와 精神的인 冥想主題이다.'라는 等의 說明은 「帝釋聞慶」에서 主席韓方法대로 알아야 한다."(DA.iii.774)
⁵⁵⁶⁾ "여기서 즐거운 느낌을(sukha? vedana?)이라는 것은 肉體的이거나 精神的인 즐거운 느낌을 느끼면서 '즐거운 느낌을 느낀다.'고 꿰뚫어 안다는 뜻이다."(DA.iii.773)
⁵⁵⁷⁾ "여기서 '누가 느끼는가?' 一 어떤 衆生이나 사람이 느끼는 것이 아니다. '느낌은 누구에게 屬하는가?' 一 느낌은 어떤 衆生이나 사람에게 屬하는 것이 아니다.
'무슨 作用으로 느끼는가?' 一 [形象, 소리 等의] 土臺(境)를 對象(vatthu-?ramma?a)으로 하여 느낌이 있다. 그러므로 그는 이와 같이 꿰뚫어 안다. '이런저런 즐거운 土臺等을 對象으로 삼아 오직 느낌이 느낄 뿐이다(vedan?va vedayati). 그런 느낌의 일어남을 가져 나는 느낀다고 하는 但只日常的인 語法(voh?ra)이 있을 뿐이다.'라고. 이와 같이 感覺土臺를 對象으로 하여 느낌이 느낀다고 熟考하면서 '즐거운 느낌을 느낀다고 꿰뚫어 안다.'고 알아야 한다."(Ibid)

[인식과정-Bodhi1-8] Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. p.37~38.
Five-sense-door adverting consciousness ( pancadv?r?vajjanacitta ): 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 ( pancadv?r?vajjanacitta ), which has the function of adverting ( ?vajjana ) ³¹ to whatever object is presenting itself at one of the five sense doors ( dv?ra ). 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. ?vajjana 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” ( pancadv?r?vajjanacitta ); in the case of a mental object, “mind-door adverting consciousness” ( manodv?r?vajjanacitta ). 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-pas?da ), 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’ ( ?vajjana ) 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’ ( sampa?icchana ) the object of that consciousness…
“Immediately thereafter, there arises…the mind-consciousness element, while ‘investigating’ ( sant?ra?a ) 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 kriy? ) 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’ ( tad?ramma?a , 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” ( manodv?r?vajjana ), “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.

[인식과정-MTM1-9] 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 Vip?ka Citta )
The seven akusala vip?ka cittas are given the following symbols and names.
cakkhu gh?na k?ya sant? ? ? ? ? ^ ? ? sota jivh? sampa

1 Upekkh?-sahagata? cakkhuvinn??a?
eye-consciousness accompanied by neutral feeling.
2 Upekkh?-sahagata? sotavinn??a?
ear-consciousness accompanied by neutral feeling.
3 Upekkh?-sahagata? gh?navinn??a?
nose-consciousness accompanied by neutral feeling.
4 Upekkh?-sahagata? jivh?vinn??a?
tongue-consciousness accompanied by neutral feeling.
5 Dukkha-sahagata? k?yavinn??a?
body-consciousness accompanied by painful feeling.
6 Upekkh?-sahagata? sampa?icchana-citta?
receiving consciousness accompanied by neutral feeling.
7 Upekkh?-sahagata? sant?ra?a-citta?
investigating-consciousness accompanied by indifference.

Of the seven cittas mentioned above, the first five are known as panca-vinn?na , i.e., five cittas that are conscious of the five senses. The last two, i.e., sampa?icchana-citta and sant?ra?a-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 panca-dv?r?vajjana (five-door directing consciousness) directs the consciousness stream towards the object. Then cakkhu-vinn??a (eye consciousness) sees the object and transmits it to the next consciousness.
Then sampa?icchana (receiving consciousness) receives the sense object. Then sant?ra?a (investigating consciousness) investigates the sense object. Then mano-dv?r?vajjana (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., panca-dv?r?vajjana , sotavinn??a , sampa?ichana , sant?ra?a , mano-dv?r?vajjana , etc., has to arise and perish before we can hear the voice.
Thus sampa?icchana-citta , sant?ra?a citta together with panca dv?r?vajjana citta and mano-dv?r?vajjana citta are essential for cognition of the senses at the five sense-doors (eye, ear, nose, tongue and body).

[somanassasahagata-10] Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. p.35.
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 (upekkh?sahagata). The word upekkh? is often used in the P??i 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, upekkh? experiences the object in a neutral manner. Thus, upekkh?, or “equanimous feeling”, is also called “adukkhamasukh? vedan?,” “neither-painful- nor-pleasant feeling.”

[수-Bodhi1-11] Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. p.100.
Analysis of feeling: As we have seen, feeling ( vedan? ) 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.

[12] Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. p.31.
Accompanied by equanimity ( upekkh?sahagata ): Even if a desirable object is present when a delusion-rooted consciousness arises, it is not experienced as desirable and thus pleasant mental feeling ( somanassa ) does not arise. Similarly, an undesirable object is not experienced as such, and thus unpleasant mental feeling ( domanassa ) does not arise. Moreover, when the mind is obsessed by doubt ( vicikicch? ) or restlessness ( uddhacca ), it is not capable of forming a determinate positive or negative evaluation of the object, and thus cannot be associated with either pleasant or painful feeling. For these reasons, the feeling that accompanies these two cittas is neutral, the feeling of equanimity ( upekkh? ).

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