유익한 마음(팔리어: kusalacittāni 꾸살라 찟따-니, 영어: wholesome cittas, wholesome consciousnesses, moral consciousnesses), 선한 마음 또는 착한 마음은 특히 상좌부의 교학과 아비담마 그리고 수행에서 사용하는 용어로, 무탐·무진·무치의 3선근을 직접적 원인 또는 주 원인으로 하여 일어나는, 욕계·색계·무색계·출세간의 총 89가지 마음 중 다음의 21가지 또는 총 121가지 마음 중 37가지 마음을 말한다.[1]
↑Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. p.59.
§29. Comprehensive Summary of Consciousness
Dvādas’ākusalān’evaṁ kusalān’ekavīsati Chattiṁs’eva vipākāni kriyācittāni vīsati. Catupaññāsadhā kāme rūpe paṇṇaras’īraye Cittāni dvādas’āruppe aṭṭhadh’ānuttare tathā. Thus, there are twelve unwholesome types of consciousness and twenty-one
wholesome types. Resultants are thirty-six in number, and functional types of consciousness
are twenty.
There are fifty-four sense-sphere types of consciousness and fifteen assigned to
the fine-material sphere. There are twelve types of consciousness in the immaterial
sphere and eight that are supramundane.
Guide to §29
In these verses, Ācariya Anuruddha summarizes all the eighty-nine states of
consciousness that he has so far expounded in this Compendium of Consciousness. In
the first verse, he divides these according to their nature, or kind (jāti), into four classes:
12 unwholesome cittas (akusala);
21 wholesome cittas (kusala);
36 resultant cittas (vipāka);
20 functional cittas (kiriya / kriyā).
The last two cittas are grouped together as karmically indeterminate (abyākata),
since they are neither wholesome nor unwholesome.
54 sense-sphere cittas (kāmāvacara);
15 fine-material-sphere cittas (rūpāvacara);
12 immaterial-sphere cittas (arūpāvacara);
8 supramundane cittas (lokuttara).
Thus, although citta is one in its characteristic of cognizing an object, it becomes
manifold when it is divided according to different criteria into various types.
↑호법 등 조, 현장 한역(T.1585). 《성유식론》(成唯識論) 제6권. 대정신수대장경. T31, No. 1585, CBETA:
T31n1585_p0030a05║云何無瞋。
T31n1585_p0030a06║於苦苦具無恚為性。對治瞋恚作善為
T31n1585_p0030a07║業。善心起時隨緣何境。皆於有等無著無
T31n1585_p0030a08║恚。觀有等立非要緣彼。如前慚愧觀善
T31n1585_p0030a09║惡立。故此二種俱遍善心
↑호법 등 지음, 현장 한역, 김묘주 번역(K.614, T.1585). 《성유식론》 제6권:
무엇이 ‘무진(無瞋)심소’28)인가？ 고통과 고통의 원인[苦具]에 대해서 성내지 않음을 체성으로 삼고, 성냄을 다스려서 선을 행함을 업으로 삼는다. 착한 심왕이 일어날 때에는, 따라서 어떤 대상을 반연해도 모두 윤회의 삶[有] 등29)에 대해서 탐착하거나 성내는 일이 없다. 윤회의 삶 등에 상대해서[觀]30) 건립한다. 반드시 그것만을 반연하는 것은 아니다.31) 앞에서 참(慚)ㆍ괴(愧) 심소를 선ㆍ악에 상대해서 건립한 것과 같다. 따라서 이 두 가지(무탐ㆍ무진)는 모두 착한 마음에 두루한다.
28) 무진(無瞋, adveṣa)심소는 성냄을 없애는 심리작용이다. 3고(苦：苦苦ㆍ壞苦ㆍ行苦)뿐만 아니라 또한 열반[苦具]에 대해서도 성내는 마음이 없어야 한다. 열반을 추구하다가 뜻대로 증득하지 못하면 성내는 마음을 일으킬 수 있기 때문이다.
29) 윤회하는 삶의 원인[有具]ㆍ고통[苦]ㆍ고통의 원인[苦俱]을 가리킨다.
30) 여기서 관(觀)은 관대(觀待)로서, 상대하는 것을 말한다.
31) 탐(貪)심소를 윤회의 삶[有]과 그 원인[有俱]에 관대(觀待)하고, 진(瞋)심소를 고통[苦]과 그 원인[苦俱]에 관대하여 둘의 별상(別相)을 건립한다. 그러나 반드시 무탐(無貪)심소가 유(有)와 유구(有俱)를 반연하고, 무진(無瞋)심소가 고(苦)와 고구(苦俱)를 반연하는 것은 아니라고 말한다.
↑Nyanatiloka (1998). 《Buddhist Dictionary: Manual of Buddhist Terms and Doctrines》. Fourth revised edition. Buddhist Publication Society. pp.169~170.
kusala: ‘karmically wholesome’ or ‘profitable’,
salutary, morally good, (skillful) Connotations of the
term, according to Com. (Atthasālini), are: of good
health, blameless, productive of favourable karmaresult,
skillful. It should be noted that Com. excludes
the meaning ‘skillful’, when the term is applied to states
of consciousness.
It is defined in M. 9 as the 10 wholesome courses of
action (s. kammapatha). In psychological terms, ‘karmically
wholesome’ are all those karmical volitions
(kamma-cetanā) and the consciousness and mental factors
associated therewith, which are accompanied by
2 or 3 wholesome roots (s. mūla), i.e. by greedlessness
(alobha) and hatelessness (adosa), and in some cases
also by non-delusion (amoha: wisdom, understanding).
Such states of consciousness are regarded as ‘karmically
wholesome’ as they are causes of favourable karma results
and contain the seeds of a happy destiny or rebirth.
From this explanation, two facts should be noted:
(1) it is volition that makes a state of consciousness, or
an act, ‘good’ or ‘bad’; (2) the moral criterion in Buddhism
is the presence or absence of the 3 wholesome or
moral roots (s. mūla).
The above explanations refer to mundane
(lokiya, q.v.) wholesome consciousness. Supermundane
wholesome (lokuttara-kusala) states, i.e. the four paths
of sanctity (s. ariyapuggala), have as results only the
corresponding four fruitions; they do not constitute
karma, nor do they lead to rebirth, and this applies also
to the good actions of an Arahat (Tab. I, 73-80) and his
meditative states (Tab. 1, 81-89), which are all karmically
inoperative (functional; s. kiriya).
Kusala belongs to a threefold division of all consciousness,
as found in the Abhidhamma (Dhs.), into
wholesome (kusala), unwholesome (akusala) and
karmically neutral (avyākata), which is the first of the
triads (tika) in the Abhidhamma schedule (mātikā);
s. Guide, pp. 4ff., 12ff; Vis.M. XIV, 83ff.
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