희수

희수(喜受, 산스크리트어: saumanasya-vedanā 사우마나샤 베다나-, 팔리어: somanassa-vedanā 소-마낫사 웨-다나-, 영어: joy)는 기쁜 느낌, 즉, 정신적으로 즐거운 느낌으로, 전통적인 표현으로는 심적열(心適悅)의 수(受)라 하는데, 대략적으로 말하자면, 마음(6식 또는 8식, 즉 심왕, 즉 심법)이 대상으로부터 기쁨을 느끼는 것이다.^[1]^[2]^[3]

다음의 분류 또는 체계에 속한다.^[4]^[5]

고수 · 낙수 · 불고불락수의 3수(三受) 중 낙수에 속한다.
- 이 경우, 희수는 낙수에 포함되는 것으로, 낙수를 다시 신수(身受, 감각적 느낌, 신체적 느낌) · 심수(心受, 정신적 느낌)의 2수(二受)로 나눌 때 심수에 속한다. 즉, 낙수의 심수가 희수이다.
고수 · 낙수 · 우수 · 희수 · 사수의 5수(五受) 중 하나이다.

5수에서 희수는 정신적으로 즐거운 느낌으로, 예를 들어, 오디션에서 합격하여 느끼는 기쁜 느낌을 말한다. 다른 예로는 사랑하는 사람과 데이트하면서 느끼는 즐거움을 말한다. 또 다른 예로는 4선(四禪) 중 초선(初禪)과 제2선에서 느끼는 기쁨 또는 즐거움을 말한다. 이에 비해 낙수는 신체적으로 즐거운 느낌으로, 예를 들어, 몸이 건강할 때 느껴지는 몸이 느끼는 상쾌한 기분 좋은 즐거운 느낌을 뜻한다. 다른 예로는, 새로 산 품질 좋은 옷을 입고 있을 때 옷의 부드러운 감촉을 느끼면서 드는 기쁨을 말한다. 이 때 좋은 옷을 입고 있다는 의기양양함이 같이 있다면 희수도 함께 느끼고 있는 것이다.

즐거움과 기쁨이라는 단어가 서로 유사한 뜻이어서 호환될 수 있지만, 전통적으로, 신체적으로 즐거운 것 또는 기쁜 것을 '즐거움'(樂, 산스크리트어: sukha 수카, 팔리어: sukha 수카, 영어: pleasure)이라 이름하고, 정신적으로 즐거운 것 또는 기쁜 것을 기쁨(喜, 산스크리트어: saumanasya 사우마나샤, 팔리어: somanassa 소-마낫사-, 영어: joy)이라 이름한다.^[5]

정의 편집

세친의 《대승오온론》에 따르면, 3수 중 낙수, 즉, 5수 중 낙수와 희수의 정의는 어떤 대상과 헤어질 때 다시 만나고 싶어하는 느낌이다. 즉, 5수 중 낙수는 어떤 신체적, 감각적 대상과 헤어질 때 다시 만나고 싶어하는 느낌이고, 희수는 어떤 정신적 대상과 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 수온(受蘊: 느낌의 무더기)인가? 세 가지의 영납(領納: 받아들여 느끼는 것)을 말한다. 첫째는 고수(괴로운 느낌), 둘째는 낙수(즐거운 느낌), 셋째는 불고불락수(괴롭지도 즐겁지도 않은 느낌)이다. 낙수란 사라질 때에 다시 만나고 싶어하는 바램이 있는 것이고, 고수란 생겨날 때에 떨어지고 싶어하는 바램이 있는 것이고, 불고불락수란 이 두 가지 바램이 없는 것이다.

— 세친 조, 현장 한역. 《대승오온론》(大乘五蘊論). 대정신수대장경. T31, No. 1612, CBETA.
한문본 & 한글본은 편집자가 번역. 2022년 7월 1일에 확인.

즉, 희수란 정신적 대상과 헤어지고 싶어하지 않는 느낌이다. 달리 말하여, 희수(기쁜 느낌)는 정신적으로 마음에 드는[可意] 대상을 만났을 때 가지게 되는 느낌이다. 그리고 불교에 따르면, 마음에 드는 대상 또는 마음에 들지 않는 대상을 만나는 것은 인과법칙 즉 업과 업의 과보의 법칙 즉 연기법에 따른 것으로, 과거에 몸과 말과 뜻으로 지은 선한(유익한) 행위로 인해 선업(유익한 업)이 쌓이고 이 업으로 인해 마음에 드는 대상과 만나게 된다.^[6]

엄밀한 정의 편집

대략적으로 말하자면, 기쁜 느낌이란 마음이 대상으로부터 기쁨을 느끼는 것이라고 말할 수 있지만, 엄밀히 말하자면, 마음이 기쁜 느낌을 느끼는 것이 아니라 마음이라는 별개의 개체[法]가 기쁜 느낌이라는 별개의 개체와 함께한 것, 즉, 두 개의 별개의 개체가 상응한 것이다. 불교 교의에 따르면, 무언가를 느끼는 것은, 느낌[受] 그 자체가 느낄[受] 뿐 따로 소유자가 있어 느끼는 것이 아니다.^[7] 그리고 이 느낌을 마음이 알아차림으로써, 즉, 이 느낌과 마음이 함께함으로써 느낌의 인식작용이 완성된다.^[8]^[9]

달리 말해, 인간은 색온 · 수온 · 상온 · 행온 · 식온의 5온으로 이루어져 있는데, 정신적으로 즐거운 느낌 즉 기쁜 느낌이란 수온(느낌, 마음작용, 마음부수)과 식온(마음, 식)이 정신적 인식대상(경) 즉 상온 또는 행온의 법(존재·현상)과 화합할 때를, 즉, 3가지 조건 또는 인연이 만났을 때를 세간적인 표현 즉 엄밀한 표현이 아닌 일반적인 통용 표현으로 '무엇(인식대상)을 느낀다(상온·행온+수온+식온)'고 말하는 것일 뿐이다.

정리하자먼, 기쁜 느낌이란 과거 선한(유익한) 업의 과보로서 마음에 드는 정신적 대상을 만나 저절로 일어나는 느낌이다. 그리고 기쁜 느낌은 기쁜 경험 속에서만 존재하는데, 기쁜 경험이란 ① 마음에 드는 대상(경)과 ② 그 대상을 만나 저절로 일어난 기쁜 느낌(수온)과 ③ 그 기쁜 느낌에 대한 앎(식온)이 화합하고 있는 현상이다.

같이 보기 편집

각주 편집

↑ "喜受(희수)" , 운허. 《불교사전》:
喜受(희수)
5수의 하나. 마음에 기쁘게 느끼는 것.
↑ "喜受" , 星雲. 《佛光大辭典》(불광대사전) 3판:
喜受
梵語 saumanasya-vedanā，巴利語 somanassa-vedanā。為五受之一。即於順境，其心適悅之感受；為受心所（領納對境之心所）各種作用之一。在欲界、初禪及第二禪中，凡與意識相應所起之心悅，稱為喜受。〔大集法門經卷下、俱舍論卷三、順正理論卷九〕（參閱「五受」1456、「喜」6177）p617
↑ "喜" , 星雲. 《佛光大辭典》(불광대사전) 3판:
喜
梵語 su-manas。即心中適悅之相。為五受之一，稱為喜受；又為二十二根之一，稱為喜根。依俱舍論卷三載，初靜慮、第二靜慮及欲界等，其心悅之行相粗動，具有喜貪，稱之為「喜」；第三靜慮之心悅，其行相安靜，已離喜貪，則稱為「樂」。成唯識論卷五則謂，初靜慮與第二靜慮之近分及欲界，其心悅稱為「喜」；而在初靜慮、第二靜慮之根本之心悅，既可稱為「喜」，亦可稱為「樂」。
經典中所謂「踊躍歡喜」等語，即表示聽聞佛陀說法時之狀態。大乘菩薩十地中之第一地，即是歡喜地。據世親十地經論卷二載，歡喜分為三種，有心喜、體喜、根喜。次舉九種：(1)敬歡喜，指恭敬三寶之喜。(2)愛歡喜，指樂觀真如法之喜。(3)慶歡喜，指自覺所悟殊勝之喜。(4)調柔歡喜，指遍益身心之喜。(5)踊躍歡喜，指遍益身心，滿足之喜。(6)堪受歡喜，指見己接近覺悟之喜。(7)不壞歡喜，指調伏、解說、論議時，心不動搖之喜。(8)不惱歡喜，指教化攝取眾生，慈悲調柔之喜。(9)不瞋歡喜，指眾生威儀不正亦能不怒之喜。〔大毘婆沙論卷一三九、卷一四二、大乘阿毘達磨雜集論卷七、俱舍論光記卷三、成唯識論述記卷五本、百法問答鈔卷一、唯識論同學鈔卷五之四〕（參閱「歡喜」8628）p6177
↑ 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 (yaṁ kiñci vedayitaṁ taṁ dukkhasmiṁ [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.
↑ Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. pp.35~36.
Wholesome-resultant rootless consciousness (kusalavipāka-ahetukacittāni):
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 (abyākata). 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 (iṭṭha) or extremely desirable (ati-iṭṭha). 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.
↑ (한국어) 각묵스님 옮김(2015) 《디가 니까야》 제2권 제22경 〈대념처경〉 초기불전연구원. pp.510~511.
II. 느낌의 관찰[受隨觀]
11. "비구들이여, 어떻게 비구가 느낌에서 느낌을 관찰하며[受隨觀] 머무는가?⁵⁵⁵⁾ 비구들이여, 여기 비구는 즐거운 느낌⁵⁵⁶⁾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 세존께서는 물질의 명상주제를 설하신 뒤 이제 정신의 명상주제를 설하시면서 「제석문경」(D21)의 주석에서처럼 느낌으로 정신적인 명상주제를 설하신다. 왜냐하면 감각접촉이나 마음으로 그것을 설하게 되면 [명상주제가] 분명해지지 않는 것이 마치 암흑과도 같기 때문이다. 그러나 느낌들의 일어남은 아주 분명하기 때문에 느낌으로 설하면 [명상주제가] 분명해지기 때문이다. 거기서 '두 가지 명상주제가 있나니 물질적인 명상주제와 정신적인 명상주제이다.'라는 등의 설명은 「제석문경」에서 주석한 방법대로 알아야 한다."(DA.iii.774)
⁵⁵⁶⁾ "여기서 즐거운 느낌을(sukhaṁ vedanaṁ)이라는 것은 육체적이거나 정신적인 즐거운 느낌을 느끼면서 '즐거운 느낌을 느낀다.'고 꿰뚫어 안다는 뜻이다."(DA.iii.773)
⁵⁵⁷⁾ "여기서 '누가 느끼는가?' 一 어떤 중생이나 사람이 느끼는 것이 아니다. '느낌은 누구에게 속하는가?' 一 느낌은 어떤 중생이나 사람에게 속하는 것이 아니다.
'무슨 작용으로 느끼는가?' 一 [형상, 소리 등의] 토대(境)를 대상(vatthu-ārammaṇa)으로 하여 느낌이 있다. 그러므로 그는 이와 같이 꿰뚫어 안다. '이런저런 즐거운 토대 등을 대상으로 삼아 오직 느낌이 느낄 뿐이다(vedanāva vedayati). 그런 느낌의 일어남을 가져 나는 느낀다고 하는 단지 일상적인 어법(vohāra)이 있을 뿐이다.'라고. 이와 같이 감각토대를 대상으로 하여 느낌이 느낀다고 숙고하면서 '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 (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.
↑
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 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).

[1] "喜受(희수)" , 운허. 《불교사전》:
喜受(희수)
5수의 하나. 마음에 기쁘게 느끼는 것.

[2] "喜受" , 星雲. 《佛光大辭典》(불광대사전) 3판:
喜受
梵語 saumanasya-vedanā，巴利語 somanassa-vedanā。為五受之一。即於順境，其心適悅之感受；為受心所（領納對境之心所）各種作用之一。在欲界、初禪及第二禪中，凡與意識相應所起之心悅，稱為喜受。〔大集法門經卷下、俱舍論卷三、順正理論卷九〕（參閱「五受」1456、「喜」6177）p617

[3] "喜" , 星雲. 《佛光大辭典》(불광대사전) 3판:
喜
梵語 su-manas。即心中適悅之相。為五受之一，稱為喜受；又為二十二根之一，稱為喜根。依俱舍論卷三載，初靜慮、第二靜慮及欲界等，其心悅之行相粗動，具有喜貪，稱之為「喜」；第三靜慮之心悅，其行相安靜，已離喜貪，則稱為「樂」。成唯識論卷五則謂，初靜慮與第二靜慮之近分及欲界，其心悅稱為「喜」；而在初靜慮、第二靜慮之根本之心悅，既可稱為「喜」，亦可稱為「樂」。
經典中所謂「踊躍歡喜」等語，即表示聽聞佛陀說法時之狀態。大乘菩薩十地中之第一地，即是歡喜地。據世親十地經論卷二載，歡喜分為三種，有心喜、體喜、根喜。次舉九種：(1)敬歡喜，指恭敬三寶之喜。(2)愛歡喜，指樂觀真如法之喜。(3)慶歡喜，指自覺所悟殊勝之喜。(4)調柔歡喜，指遍益身心之喜。(5)踊躍歡喜，指遍益身心，滿足之喜。(6)堪受歡喜，指見己接近覺悟之喜。(7)不壞歡喜，指調伏、解說、論議時，心不動搖之喜。(8)不惱歡喜，指教化攝取眾生，慈悲調柔之喜。(9)不瞋歡喜，指眾生威儀不正亦能不怒之喜。〔大毘婆沙論卷一三九、卷一四二、大乘阿毘達磨雜集論卷七、俱舍論光記卷三、成唯識論述記卷五本、百法問答鈔卷一、唯識論同學鈔卷五之四〕（參閱「歡喜」8628）p6177

[3수-Bodhi1-4] 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 (yaṁ kiñci vedayitaṁ taṁ dukkhasmiṁ [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.

[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 (kusalavipāka-ahetukacittāni):
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 (abyākata). 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 (iṭṭha) or extremely desirable (ati-iṭṭha). 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] (한국어) 각묵스님 옮김(2015) 《디가 니까야》 제2권 제22경 〈대념처경〉 초기불전연구원. pp.510~511.
II. 느낌의 관찰[受隨觀]
11. "비구들이여, 어떻게 비구가 느낌에서 느낌을 관찰하며[受隨觀] 머무는가?⁵⁵⁵⁾ 비구들이여, 여기 비구는 즐거운 느낌⁵⁵⁶⁾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 세존께서는 물질의 명상주제를 설하신 뒤 이제 정신의 명상주제를 설하시면서 「제석문경」(D21)의 주석에서처럼 느낌으로 정신적인 명상주제를 설하신다. 왜냐하면 감각접촉이나 마음으로 그것을 설하게 되면 [명상주제가] 분명해지지 않는 것이 마치 암흑과도 같기 때문이다. 그러나 느낌들의 일어남은 아주 분명하기 때문에 느낌으로 설하면 [명상주제가] 분명해지기 때문이다. 거기서 '두 가지 명상주제가 있나니 물질적인 명상주제와 정신적인 명상주제이다.'라는 등의 설명은 「제석문경」에서 주석한 방법대로 알아야 한다."(DA.iii.774)
⁵⁵⁶⁾ "여기서 즐거운 느낌을(sukhaṁ vedanaṁ)이라는 것은 육체적이거나 정신적인 즐거운 느낌을 느끼면서 '즐거운 느낌을 느낀다.'고 꿰뚫어 안다는 뜻이다."(DA.iii.773)
⁵⁵⁷⁾ "여기서 '누가 느끼는가?' 一 어떤 중생이나 사람이 느끼는 것이 아니다. '느낌은 누구에게 속하는가?' 一 느낌은 어떤 중생이나 사람에게 속하는 것이 아니다.
'무슨 작용으로 느끼는가?' 一 [형상, 소리 등의] 토대(境)를 대상(vatthu-ārammaṇa)으로 하여 느낌이 있다. 그러므로 그는 이와 같이 꿰뚫어 안다. '이런저런 즐거운 토대 등을 대상으로 삼아 오직 느낌이 느낄 뿐이다(vedanāva vedayati). 그런 느낌의 일어남을 가져 나는 느낀다고 하는 단지 일상적인 어법(vohāra)이 있을 뿐이다.'라고. 이와 같이 감각토대를 대상으로 하여 느낌이 느낀다고 숙고하면서 '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 (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.

[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 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).

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