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조사하는 마음

조사하는 마음(팔리어: santīraṇacitta, santīraṇa 산띠-라나 찟따, 영어: investigating consciousness)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.[1]

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.

  1. 색경(색깔과 모양) 즉 '18계 중 색계'에 속한 한 감각적 대상이 눈(안근) 즉 '18계 중 안계' 앞에 나타난다.
  2. 오문전향의 마음 즉 의근 즉 '18계 중 의계'가 일어나서 이후의 마음의 흐름, 즉, 이 경우에는 안식의 흐름이 그 감각적 대상으로 흐르게 한다.
  3. 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.
  4. 받아들이는 마음 즉 의근 즉 '18계 중 의계'가 일어나서 바로 앞 단계에서 발생한 식의 대상, 즉, 여기서는 안식의 대상, 즉, 감각적 대상을 받아들인다.
  5. 조사하는 마음 즉 의식 즉 제6의식 즉 '의근의 알음알이' 즉 '18계 중 의식계'가 일어나서 감각적 대상을 조사한다.
  6. 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.
  7. 이후 그 감각적 대상을 세부적으로 명확히 인식하기까지의 여러 단계가 진행된다.

같이 보기 편집

각주 편집

  1. ↑ Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. p.35.
    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.
  2. ↑ Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. p.37.
    “Immediately thereafter, there arises…the mind-consciousness element, while ‘investigating’ (santīraṇa) the object received by the mind-element…
  3. ↑ Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. p.100.
    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.
  4. ↑ 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 (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.”
  5. ↑ 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.
  6. ↑ Mehm Tin Mon (2015). 《The Essence of Buddha Abhidhamma》. Third edition. Mehm Tay Zar Mon, Mya Mon Yadanar Literature. p.39.
    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.
  7. ↑ 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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