욕계 아름다운 마음

욕계 아름다운 마음(팔리어: kāmāvacara-sobhanacittāni 까-마-와짜라 소-바나 찟따-니, kāma-sobhaṇa citta 까-마 소-바나 찟따, 영어: sense-sphere beautiful consciousness) 또는 욕계의 아름다운 마음은 특히 상좌부의 교학과 아비담마에서 사용하는 용어로, 무탐 · 무진 · 무치의 3선근이 함께하는 다음의 3종류의 총 24가지의 욕계 마음을 말한다.^[1]^[2]^[3]

욕계 유익한 마음 8가지 一 큰 유익한 마음 8가지라고도 한다.
욕계 과보의 마음 8가지 一 큰 과보의 마음 8가지라고도 한다.
욕계 작용만 하는 마음 8가지 一 큰 작용만 하는 마음 8가지라고도 한다.

욕계 유익한 마음과 욕계 과보의 마음은 범부와 수다원(예류) · 사다함(일래) · 아나함(불환)의 성자가 가지는 마음이고, 욕계 작용만 하는 마음은 붓다를 포함한 아라한만이 가지는 마음이다. 즉, 아라한의 마음은 후유를 낳을 어떠한 단서 즉 어떠한 집착 또는 욕망도 없기 때문에 선한(유익한) 작용만 할 뿐 선업도 쌓지 않아 후유를 낳지 않는다.^[4] 다만, 진여의 무분별지를 발현할 뿐이다.

욕계 아름다운 마음은 다음의 분류 또는 체계에 속한다.

욕계 · 색계 · 무색계 · 출세간에 속한 총 89가지 마음 또는 총 121가지 마음
- 욕계 마음 54가지
  - 욕계의 해로운 마음 12가지 一 누적 12가지
  - 욕계의 원인 없는 마음 18가지 一 누적 30가지
  - 욕계 아름다운 마음 24가지 一 누적 54가지
    - 욕계 유익한 마음 一 8가지
    - 욕계 과보의 마음 一 8가지
    - 욕계 작용만 하는 마음 一 8가지

아름다운 마음 총 59가지 또는 91가지^[5]^[6]
- 욕계 아름다운 마음 24가지 一 누적 24가지
- 색계 마음 15가지 一 누적 39가지
- 무색계 마음 12가지 一 누적 51가지
- 출세간의 마음 8가지 또는 40가지 一 누적 59가지 또는 91가지

목록[편집]

욕계 아름다운 마음 一 24가지

욕계 유익한 마음 一 8가지
1. 기쁨이 함께한, 지혜와 결합한, 자극받지 않은 마음
2. 기쁨이 함께한, 지혜와 결합한, 자극받은 마음
3. 기쁨이 함께한, 지혜와 결합하지 않은, 자극받지 않은 마음
4. 기쁨이 함께한, 지혜와 결합하지 않은, 자극받은 마음
5. 평온이 함께한, 지혜와 결합한, 자극받지 않은 마음
6. 평온이 함께한, 지혜와 결합한, 자극받은 마음
7. 평온이 함께한, 지혜와 결합하지 않은, 자극받지 않은 마음
8. 평온이 함께한, 지혜와 결합하지 않은, 자극받은 마음
욕계 과보의 마음 一 8가지
1. 기쁨이 함께한, 지혜와 결합한, 자극받지 않은 마음
2. 기쁨이 함께한, 지혜와 결합한, 자극받은 마음
3. 기쁨이 함께한, 지혜와 결합하지 않은, 자극받지 않은 마음
4. 기쁨이 함께한, 지혜와 결합하지 않은, 자극받은 마음
5. 평온이 함께한, 지혜와 결합한, 자극받지 않은 마음
6. 평온이 함께한, 지혜와 결합한, 자극받은 마음
7. 평온이 함께한, 지혜와 결합하지 않은, 자극받지 않은 마음
8. 평온이 함께한, 지혜와 결합하지 않은, 자극받은 마음
욕계 작용만 하는 마음 一 8가지
1. 기쁨이 함께한, 지혜와 결합한, 자극받지 않은 마음
2. 기쁨이 함께한, 지혜와 결합한, 자극받은 마음
3. 기쁨이 함께한, 지혜와 결합하지 않은, 자극받지 않은 마음
4. 기쁨이 함께한, 지혜와 결합하지 않은, 자극받은 마음
5. 평온이 함께한, 지혜와 결합한, 자극받지 않은 마음
6. 평온이 함께한, 지혜와 결합한, 자극받은 마음
7. 평온이 함께한, 지혜와 결합하지 않은, 자극받지 않은 마음
8. 평온이 함께한, 지혜와 결합하지 않은, 자극받은 마음

아름다운 마음[편집]

'아름다운'(팔리어: sobhana 소-바나, 영어: beautiful)이란 원인이 있는 것, 즉, 뿌리가 있는 것, 즉 무탐 · 무진 · 무치의 3선근의 일부 또는 모두와 함께하는 마음을 말한다.^[6]^[7]

아름다운 마음에는 욕계 · 색계 · 무색계 · 출세간에 속한 총 89가지 마음 또는 121가지 마음 가운데 첫째, 새로운 선한(유익한) 업을 쌓는 유익한 마음들이 모두 포함되며, 둘째, 과보의 마음으로서 그 자체로는 인과 측면에서 무기이지만 무탐 · 무진 · 무치의 마음작용(마음부수)과 함께하여 선한(유익한) 것으로 귀속시킬 수 있는 마음들, 즉, 잠재적인 선(유익함)을 가지고 있는 마음들이 포함되며, 셋째, 업을 쌓지 않고 무루의 지혜를 발현하는 출세간의 마음도 포함된다.^[6]

달리 말하면, 아름다운 마음은 모든 89가지 마음 또는 121가지 마음에서 12가지 해로운 마음과 18가지 원인 없는 마음의 총 30가지를 제외한 나머지 모든 마음을 말한다.^[6]^[8] 이 30가지를 아름답지 않은 마음이라 한다.

각주[편집]

↑ Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. p.39.
Sense-Sphere Beautiful Consciousness — 24
(kāmāvacara-sobhanacittāni)
↑ Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. pp.43-44.
§16. Summary of Sense-Sphere Beautiful Consciousness
Vedanā-ñāṇa-saṁkhārabhedena catuvīsati
Sahetu-kāmāvacarapuññapākakriyā matā.
The sense-sphere consciousness with roots (sahetu) — understood as wholesome, resultant, and functional — becomes twenty-four by classification according to feeling (vedanā), knowledge (ñāṇa), and prompting (saṁkhāra).
Guide to §16
Sense-sphere consciousness with roots becomes threefold as wholesome (kusala), resultant (vipāka), and functional (kiriya / kriyā), and each of these divides into eight through permutation by way of feeling — either joyful or neutral; by way of presence or absence of knowledge; and by way of spontaneity or prompting. Thus, there are twentyfour types of consciousness altogether — the twelve connected with knowledge having three roots, the other twelve having two roots. These three groups are often referred to as the mahākusalas, mahāvipākas, and mahākiriyas — “the great wholesome cittas,” “the great resultant cittas,” and “the great functional cittas” — though teachers give different explanations of the prefix mahā-, meaning “great.”
↑ Mehm Tin Mon (2015). 《The Essence of Buddha Abhidhamma》. Third edition. Mehm Tay Zar Mon, Mya Mon Yadanar Literature. pp.40~41.
SENSE-SPHERE BEAUTIFUL CONSCIOUSNESS
(Kāma-sobhaṇa Cittas)
There are 24 kāma-sobhaṇa cittas. They are divided into three classes.
1 Kāmāvacara kusala cittas — Mahā-kusala cittas — 8 Sense-sphere moral consciousnesses or Great moral consciousnesses
2 Kāmāvacara vipāka cittas — Mahā-vipāka cittas — 8 Sense-sphere resultant consciousnesses or Great resultant consciousnesses
3 Kāmāvacara kiriya cittas — Mahā-kiriya cittas — 8 Sense-sphere functional consciousnesses or Great functional consciousnesses
↑ Mehm Tin Mon (2015). 《The Essence of Buddha Abhidhamma》. Third edition. Mehm Tay Zar Mon, Mya Mon Yadanar Literature. p.41.
Mahā-kusala cittas arise when ordinary worldlings (puthujjanas) and noble persons with the exception of arahants perform meritorious deeds such as dāna (alms-giving), sīla (morality) and bhāvanā (meditation).
Mahā-vipāka cittas are the kamma-results of mahā-kusala cittas of past lives. They function as paṭisandhi-citta (rebirth consciousness), bhavaṅga-citta (life-continuing consciousness) and cuti-citta (death consciousness) in human beings and devas in their present lives.
Mahā-kiriya cittas arise in arahants when they perform meritorious deeds. Arahants have no attachment to anything. They expect no rewards from their wholesome deeds. So their kiriya-cittas are just functional and will not bear any kamma-results in future lives. Arahants do not have future lives.
↑ Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. p.38.
§12. Beautiful Consciousness (sobhanacittāni)
Pāpāhetukamuttāni sobhanānī ti vuccare
Ekūnasaṭṭhi cittāni ath’ekanavutī pi vā.
Excluding those that are evil and the rootless, the rest are called “beautiful.” They number either fifty-nine or ninety-one.
↑ ^가 ^나 ^다 ^라 Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. p.39.
Beautiful consciousness (sobhanacittāni): Beautiful consciousness includes all cittas “excluding those that are evil,” that is, the twelve types of unwholesome consciousness, and “the rootless,” the eighteen types that are utterly devoid of roots. This type of consciousness is called “beautiful” because it is accompanied by beautiful mental factors (cetasikas — see Chapter 2, §§5—8).
It should be understood that the beautiful (sobhana) has a wider range than the wholesome (kusala). The beautiful includes all wholesome cittas, but it also includes resultant and functional cittas that possess beautiful mental factors. These latter cittas are not wholesome but karmically indeterminate (abyākata). The beautiful comprises the twenty-four sense-sphere cittas (to be defined just below) as well as all fine-materialsphere cittas, immaterial-sphere cittas, and supramundane cittas. Those cittas other than the beautiful are called asobhana, “non-beautiful.”
Either fifty-nine or ninety-one: The fifty-nine beautiful cittas are obtained thus: twenty-four sense-sphere cittas plus fifteen fine-material-sphere cittas plus twelve immaterial-sphere cittas plus eight supramundane cittas. A total of ninety-one cittas is obtained by dividing the supramundane cittas into forty types rather than eight, as will be explained below (§§30—31).
↑ Mehm Tin Mon (2015). 《The Essence of Buddha Abhidhamma》. Third edition. Mehm Tay Zar Mon, Mya Mon Yadanar Literature. p.41.
‘Sobhaṇa — beautiful’ implies that sobhaṇa cittas yield good qualities and they associate with beautiful roots such as alobha (generosity), adosa (goodwill) and amoha (wisdom).
↑ Mehm Tin Mon (2015). 《The Essence of Buddha Abhidhamma》. Third edition. Mehm Tay Zar Mon, Mya Mon Yadanar Literature. p.40.
Note: The 12 immoral consciousnesses and the 18 rootless consciousnesses are collectively called 30 asobhaṇa cittas = not beautiful consciousnesses. All the remaining consciousnesses are called sobhaṇa cittas = beautiful consciousnesses.

[1] Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. p.39.
Sense-Sphere Beautiful Consciousness — 24
(kāmāvacara-sobhanacittāni)

[욕계-아름다운-마음-Bhikkhu1-2] Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. pp.43-44.
§16. Summary of Sense-Sphere Beautiful Consciousness
Vedanā-ñāṇa-saṁkhārabhedena catuvīsati
Sahetu-kāmāvacarapuññapākakriyā matā.
The sense-sphere consciousness with roots (sahetu) — understood as wholesome, resultant, and functional — becomes twenty-four by classification according to feeling (vedanā), knowledge (ñāṇa), and prompting (saṁkhāra).
Guide to §16
Sense-sphere consciousness with roots becomes threefold as wholesome (kusala), resultant (vipāka), and functional (kiriya / kriyā), and each of these divides into eight through permutation by way of feeling — either joyful or neutral; by way of presence or absence of knowledge; and by way of spontaneity or prompting. Thus, there are twentyfour types of consciousness altogether — the twelve connected with knowledge having three roots, the other twelve having two roots. These three groups are often referred to as the mahākusalas, mahāvipākas, and mahākiriyas — “the great wholesome cittas,” “the great resultant cittas,” and “the great functional cittas” — though teachers give different explanations of the prefix mahā-, meaning “great.”

[욕계-아름다운-마음-MTM1-3] Mehm Tin Mon (2015). 《The Essence of Buddha Abhidhamma》. Third edition. Mehm Tay Zar Mon, Mya Mon Yadanar Literature. pp.40~41.
SENSE-SPHERE BEAUTIFUL CONSCIOUSNESS
(Kāma-sobhaṇa Cittas)
There are 24 kāma-sobhaṇa cittas. They are divided into three classes.
1 Kāmāvacara kusala cittas — Mahā-kusala cittas — 8 Sense-sphere moral consciousnesses or Great moral consciousnesses
2 Kāmāvacara vipāka cittas — Mahā-vipāka cittas — 8 Sense-sphere resultant consciousnesses or Great resultant consciousnesses
3 Kāmāvacara kiriya cittas — Mahā-kiriya cittas — 8 Sense-sphere functional consciousnesses or Great functional consciousnesses

[4] Mehm Tin Mon (2015). 《The Essence of Buddha Abhidhamma》. Third edition. Mehm Tay Zar Mon, Mya Mon Yadanar Literature. p.41.
Mahā-kusala cittas arise when ordinary worldlings (puthujjanas) and noble persons with the exception of arahants perform meritorious deeds such as dāna (alms-giving), sīla (morality) and bhāvanā (meditation).
Mahā-vipāka cittas are the kamma-results of mahā-kusala cittas of past lives. They function as paṭisandhi-citta (rebirth consciousness), bhavaṅga-citta (life-continuing consciousness) and cuti-citta (death consciousness) in human beings and devas in their present lives.
Mahā-kiriya cittas arise in arahants when they perform meritorious deeds. Arahants have no attachment to anything. They expect no rewards from their wholesome deeds. So their kiriya-cittas are just functional and will not bear any kamma-results in future lives. Arahants do not have future lives.

[5] Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. p.38.
§12. Beautiful Consciousness (sobhanacittāni)
Pāpāhetukamuttāni sobhanānī ti vuccare
Ekūnasaṭṭhi cittāni ath’ekanavutī pi vā.
Excluding those that are evil and the rootless, the rest are called “beautiful.” They number either fifty-nine or ninety-one.

[아름다운_마음-Bodhi1-6] 가 ^나 ^다 ^라 Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. p.39.
Beautiful consciousness (sobhanacittāni): Beautiful consciousness includes all cittas “excluding those that are evil,” that is, the twelve types of unwholesome consciousness, and “the rootless,” the eighteen types that are utterly devoid of roots. This type of consciousness is called “beautiful” because it is accompanied by beautiful mental factors (cetasikas — see Chapter 2, §§5—8).
It should be understood that the beautiful (sobhana) has a wider range than the wholesome (kusala). The beautiful includes all wholesome cittas, but it also includes resultant and functional cittas that possess beautiful mental factors. These latter cittas are not wholesome but karmically indeterminate (abyākata). The beautiful comprises the twenty-four sense-sphere cittas (to be defined just below) as well as all fine-materialsphere cittas, immaterial-sphere cittas, and supramundane cittas. Those cittas other than the beautiful are called asobhana, “non-beautiful.”
Either fifty-nine or ninety-one: The fifty-nine beautiful cittas are obtained thus: twenty-four sense-sphere cittas plus fifteen fine-material-sphere cittas plus twelve immaterial-sphere cittas plus eight supramundane cittas. A total of ninety-one cittas is obtained by dividing the supramundane cittas into forty types rather than eight, as will be explained below (§§30—31).

[7] Mehm Tin Mon (2015). 《The Essence of Buddha Abhidhamma》. Third edition. Mehm Tay Zar Mon, Mya Mon Yadanar Literature. p.41.
‘Sobhaṇa — beautiful’ implies that sobhaṇa cittas yield good qualities and they associate with beautiful roots such as alobha (generosity), adosa (goodwill) and amoha (wisdom).

[8] Mehm Tin Mon (2015). 《The Essence of Buddha Abhidhamma》. Third edition. Mehm Tay Zar Mon, Mya Mon Yadanar Literature. p.40.
Note: The 12 immoral consciousnesses and the 18 rootless consciousnesses are collectively called 30 asobhaṇa cittas = not beautiful consciousnesses. All the remaining consciousnesses are called sobhaṇa cittas = beautiful consciousnesses.

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