인식과정 (불교)

인식과정(認識過程, 팔리어: vīthi 위-티, 영어: cognitive process, cognitive series)은 인식대상이 인식기관 즉 6근 중의 하나 앞에 나타났을 때 그 대상을 알기 위해 일어나는 일련의 마음(팔리어: cittavīthi 찟따위-티)들을 말한다.^[1]^[2] 이 때의 마음이란 6식 또는 8식 뿐만 아니라 이들과 함께하는 마음작용도 포함한다.

상좌부의 아비담마 편집

상좌부의 아비담마에 따르면, 인식과정의 단계는 크게 대체적인 인식단계와 세부적인 인식단계의 두 그룹으로 나눌 수 있다. 이 대체적인 인식단계는 다시 그 대상이 감각적 대상 즉 5경에 속한 것인가 혹은 정신적 대상 즉 법경에 속한 것인가에 따라 차이가 있다.

감각적 대상에 대한 대체적인 인식과정 편집

상좌부의 아비담마에 따르면, 감각적 대상의 인식과정, 즉, 전5식의 대상 즉 색경 · 성경 · 미경 · 향경 · 촉경이 해당하는 근 즉 안근 · 이근 · 비근 · 설근 · 신근 앞에 나타날 때의 인식과정 중 초기 6단계는 다음과 같다. 초기 6단계를 통해 그 감각적 대상을 대략적으로 인식하며, 그 감각적 대상을 세부적으로 명확히 인식하기까지에는 이후 여러 단계가 더 진행된다.^[3]^[4]

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 고수 · 낙수 · 불고불락수의 3수 중 하나로 확정된다. 또는, 보다 세밀하게는, 고수 · 낙수 · 희수 · 우수 · 사수의 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.

정신적 대상에 대한 대체적인 인식과정 편집

상좌부의 아비담마에 따르면, 정신적 대상의 인식과정, 즉, 정신적 대상이 의근 즉 '18계 중 의계' 앞에 나타날 때의 초기 2단계는 다음과 같다. 이후 그 정신적 대상을 세부적으로 명확히 인식하기까지에는 여러 단계가 더 진행된다.^[3]

법경 즉 '18계 중 법계'에 속한 한 정신적 대상이 의근 즉 '18계 중 의계' 앞에 나타난다.
의문전향의 마음 즉 의식 즉 제6의식 즉 '의근의 알음알이' 즉 '18계 중 의식계'가 일어나서 이후의 마음의 흐름, 즉, 이 경우에는 의식의 흐름 즉 제6의식의 흐름이 그 정신적 대상으로 흐르게 한다. 이 단계에서 느낌이 고수 · 낙수 · 불고불락수의 3수 하나로 확정된다. 보다 정확히는, 고수 · 낙수 · 희수 · 우수 · 사수의 5수 중 정신적 느낌인 희수 · 우수 · 사수 중 하나로 확정된다. 의문전향의 마음 그 자체는 언제나 사수와 함께하지만 이후의 마음은 확정된 느낌과 함께한다.
이후 그 정신적 대상을 세부적으로 명확히 인식하기까지의 여러 단계가 진행된다.

같이 보기 편집

각주 편집

↑ Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. p.129.
4 Compendium of the Cognitive Process
(Vīthisangahavibhāga)
§1. Introductory Verse
Cittuppādānam icc’evaṁ katvā sangaham uttaraṁ
Bhūmi-puggalabhedena pubbāparaniyāmitaṁ
Pavattisangahaṁ nāma paṭisandhippavattiyaṁ
Pavakkhāmi samāsena yathāsambhavato kathaṁ.
Having thus completed the excellent compendium of states of consciousness, I shall briefly explain the occurrence of consciousness both at rebirth-linking and during the course of existence, according to the planes and individuals, and as determined by what (states of consciousness) precede and follow.
Guide to §1
I shall briefly explain, etc.: In the preceding chapter, the author has classified the states of consciousness with their mental concomitants in terms of such categories as feelings, roots, functions, and so forth. In the next two chapters, he will deal with the dynamics of consciousness as it occurs in the process of life. The present chapter examines the occurrence of consciousness in the cognitive process (cittavīthi), while the next chapter examines the occurrence of consciousness outside the cognitive process (vīthimutta), on the occasions of rebirth, bhavanga, and death.
As determined by what (states of consciousness) precede and follow (pubbāparaniyāmitaṁ): This phrase means that the cittas in any one cognitive process, as well as in the preceding and following processes, occur in due order in accordance with natural law.
↑ Mehm Tin Mon (2015). 《The Essence of Buddha Abhidhamma》. Third edition. Mehm Tay Zar Mon, Mya Mon Yadanar Literature. p.107.
Chapter 4 COGNITIVE SERIES
(Vīthi)
PROCESS OF CONSCIOUSNESS
‘Vīthi’ means a chain of consciousness or ‘cognitive series’ that arises when a sense object appears at one of the sense-doors in order to be aware of the object.
As the road passes one village after another without skipping any nor changing the order of the villages, so also the consciousnesses arise one after another in the order they should according to the law of consciousness (citta-niyāma).
↑ ^가 ^나 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] Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. p.129.
4 Compendium of the Cognitive Process
(Vīthisangahavibhāga)
§1. Introductory Verse
Cittuppādānam icc’evaṁ katvā sangaham uttaraṁ
Bhūmi-puggalabhedena pubbāparaniyāmitaṁ
Pavattisangahaṁ nāma paṭisandhippavattiyaṁ
Pavakkhāmi samāsena yathāsambhavato kathaṁ.
Having thus completed the excellent compendium of states of consciousness, I shall briefly explain the occurrence of consciousness both at rebirth-linking and during the course of existence, according to the planes and individuals, and as determined by what (states of consciousness) precede and follow.
Guide to §1
I shall briefly explain, etc.: In the preceding chapter, the author has classified the states of consciousness with their mental concomitants in terms of such categories as feelings, roots, functions, and so forth. In the next two chapters, he will deal with the dynamics of consciousness as it occurs in the process of life. The present chapter examines the occurrence of consciousness in the cognitive process (cittavīthi), while the next chapter examines the occurrence of consciousness outside the cognitive process (vīthimutta), on the occasions of rebirth, bhavanga, and death.
As determined by what (states of consciousness) precede and follow (pubbāparaniyāmitaṁ): This phrase means that the cittas in any one cognitive process, as well as in the preceding and following processes, occur in due order in accordance with natural law.

[2] Mehm Tin Mon (2015). 《The Essence of Buddha Abhidhamma》. Third edition. Mehm Tay Zar Mon, Mya Mon Yadanar Literature. p.107.
Chapter 4 COGNITIVE SERIES
(Vīthi)
PROCESS OF CONSCIOUSNESS
‘Vīthi’ means a chain of consciousness or ‘cognitive series’ that arises when a sense object appears at one of the sense-doors in order to be aware of the object.
As the road passes one village after another without skipping any nor changing the order of the villages, so also the consciousnesses arise one after another in the order they should according to the law of consciousness (citta-niyāma).

[인식과정-Bodhi1-3] 가 ^나 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-MTM1-4] 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]

[2]

[3]

[4]