해로운 마음

해로운 마음(팔리어: akusalacittāni, akusala citta, 영어: unwholesome consciousness^[1]) 또는 욕계의 해로운 마음은 특히 상좌부의 교학과 아비담마에서 사용하는 용어로, 해로운 업 즉 불선(不善)한 업을 쌓아 현세와 내세에 나쁜 과보 즉 마음에 들지 않는 과보 즉 괴로운 느낌[苦受] 또는 슬픈 느낌[憂受] 또는 불만족의 느낌[憂受]을 일으키는 과보를 가져오는 다음의 3종류의 총 12가지의 마음을 말한다.

욕계 · 색계 · 무색계의 3계 중 오직 욕계에만 불선 즉 해로움이 존재하기 때문에 '욕계의'라는 단어를 생략한 '해로운 마음'이라는 용어를 전통적으로 사용한다. 욕계 · 색계 · 무색계의 3계 중 욕계는 선(善, 유익함) · 불선(不善, 해로움) · 무기(無記, 유익하지도 해롭지도 않음)의 세 가지가 모두 있으며, 색계와 무색계에는 선과 무기만 존재한다.

해로운 마음은 다음의 분류 또는 체계에 속한다.

욕계 · 색계 · 무색계 · 출세간에 속한 총 89가지 마음 또는 총 121가지 마음
- 욕계 마음 54가지^[2]
  - 욕계의 해로운 마음 12가지, 즉, 욕계의 불선(不善)한 마음 12가지
  - 욕계의 원인 없는 마음 18가지, 즉, 욕계의 무기(無記)의 마음 18가지
  - 욕계의 아름다운 마음 24가지, 즉, 욕계의 선(善)한 마음과 선에 귀속시킬 수 있는 무기의 마음을 합한 24가지

해로운 마음 12가지[편집]

탐욕에 뿌리박은 마음 8가지^[3]^[4]
1. 기쁨[喜受]이 함께한, 사견(邪見)과 결합한, 자극받지 않은 마음
2. 기쁨[喜受]이 함께한, 사견(邪見)과 결합한, 자극받은 마음
3. 기쁨[喜受]이 함께한, 사견(邪見)과 결합하지 않은, 자극받지 않은 마음
4. 기쁨[喜受]이 함께한, 사견(邪見)과 결합하지 않은, 자극받은 마음
5. 평온[捨受]이 함께한, 사견(邪見)과 결합한, 자극받지 않은 마음
6. 평온[捨受]이 함께한, 사견(邪見)과 결합한, 자극받은 마음
7. 평온[捨受]이 함께한, 사견(邪見)과 결합하지 않은, 자극받지 않은 마음
8. 평온[捨受]이 함께한, 사견(邪見)과 결합하지 않은, 자극받은 마음
성냄에 뿌리박은 마음 2가지
1. 불만족[憂受]이 함께한, 적의[瞋]와 결합한, 자극받지 않은 마음
2. 불만족[憂受]이 함께한, 적의[瞋]와 결합한, 자극받은 않은 마음
어리석음에 뿌리박은 마음 2가지
1. 평온[捨受]이 함께한, 의심[疑]과 결합한 마음
2. 평온[捨受]이 함께한, 들뜸[掉擧]과 결합한 마음

해로운 마음은 탐(탐욕) · 진(성냄) · 치(어리석음)의 3독 즉 3불선근의 각각을 직접적 근거(뿌리) 또는 주된 근거로 발생하는 마음이다. 달리 말해, 탐을 직접적 원인으로 하는 마음, 진을 직접적 원인으로 하는 마음, 치를 직접적 원인으로 하는 마음을 통칭한다. 탐진치 중에서 치 즉 무명은 모든 해로운 마음에 항상 존재하는데, 탐욕에 뿌리박은 마음(탐을 직접적 원인으로 하는 마음)과 성냄에 뿌리박은 마음(진을 직접적 원인으로 하는 마음)에서는 간접적인 원인 또는 보조적인 원인 또는 멀리 있는 원인 또는 보다 근본적인 원인에 해당한다. 그리고 어리석음에 뿌리박은 마음(치를 직접적 원인으로 하는 마음)은 탐욕이나 성냄을 동반하지 않는 오로지 어리석음만을 직접적 원인으로 한다.^[5]

또한, 모든 마음은 반드시 느낌(수, 5수)을 동반한다. 탐욕에 뿌리박은 마음은 정신적 기쁨(희수)이나 정신적 무덤덤함(불고불락수, 사수, 평온) 중의 하나를 언제나 동반하고 때로는 신체적 기쁨(낙수)을 동반한다. 성냄에 뿌리박은 마음은 정신적 불만족(우수, 슬픔)를 언제나 동반하고 때로는 신체적 괴로움(고수, 통증)을 동반한다. 어리석음에 뿌리박은 마음은 언제나 정신적 무덤덤함(불고불락수, 사수, 평온), 즉, 기쁨이라고도 슬픔(불만족)이라고도 할 수 없는 느낌을 동반한다.^[6]

각주[편집]

↑ Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. p.26.
Unwholesome Consciousness (akusalacittāni) — 12
↑ Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. p.26.
Sense-Sphere Consciousness (kāmāvacaracittāni) — 54
↑ Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. pp.26~27.
§4. Consciousness Rooted in Greed (lobhamūlacittāni) — 8

Tattha katamaṁ kāmāvacaraṁ?
1. Somanassasahagataṁ diṭṭhigatasampayuttaṁ asaṁkhārikam ekaṁ.
2. Somanassasahagataṁ diṭṭhigatasampayuttaṁ sasaṁkhārikam ekaṁ.
3. Somanassasahagataṁ diṭṭhigatavippayuttaṁ asaṁkhārikam ekaṁ.
4. Somanassasahagataṁ diṭṭhigatavippayuttaṁ sasaṁkhārikam ekaṁ.
5. Upekkhāsahagataṁ diṭṭhigatasampayuttaṁ asaṁkhārikam ekaṁ.
6. Upekkhāsahagataṁ diṭṭhigatasampayuttaṁ sasaṁkhārikam ekaṁ.
7. Upekkhāsahagataṁ diṭṭhigatavippayuttaṁ asaṁkhārikam ekaṁ.
8. Upekkhāsahagataṁ diṭṭhigatavippayuttaṁ sasaṁkhārikam ekan ti.
Imānī aṭṭha pi lobhasahagatacittāni nāma.

Amongst them, what pertains to the sense sphere?
1. One consciousness, accompanied by joy, associated with wrong view, unprompted.
2. One consciousness, accompanied by joy, associated with wrong view, prompted.
3. One consciousness, accompanied by joy, dissociated from wrong view, unprompted.
4. One consciousness, accompanied by joy, dissociated from wrong view, prompted.
5. One consciousness, accompanied by equanimity, associated with wrong view, unprompted.
6. One consciousness, accompanied by equanimity, associated with wrong view, prompted.
7. One consciousness, accompanied by equanimity, dissociated from wrong view, unprompted.
8. One consciousness, accompanied by equanimity, dissociated from wrong view, prompted.
These eight types of consciousness are accompanied by greed.
↑ Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. pp.27~28.
Consciousness rooted in greed (lobhamūlacittāni): The Abhidhamma begins its analysis of the three classes of unwholesome consciousness by distinguishing cittas rooted in greed (lobha), since greed is always mentioned first among the unwholesome roots. The Pāḷi word lobha includes all varieties of greed, ranging from intense passion, or cupidity, to subtle liking and attachment. Consciousness rooted in greed is divided into eight types on the basis of three principles of dichotomization. One is the concomitant feeling (vedanā), whether a feeling of joy or equanimity; the second is the presence or absence of wrong view; the third is the consideration whether the citta is prompted or unprompted. From the permutations of these three distinctions, eight types of consciousness are obtained.
↑ Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. p.27.
Guide to §4
Unwholesome Consciousness: In analyzing unwholesome consciousness, the
Abhidhamma first classifies it by way of its most prominent root (mūla, hetu), whether greed (lobha), hatred (dosa), or delusion (moha). Greed and hatred, according to the Abhidhamma, are mutually exclusive: they cannot coexist within the same citta. Thus, those states of consciousness in which greed is the principal root are termed “cittas rooted in greed,” of which eight are enumerated. Those states of consciousness in which hatred is the principal root are termed “cittas rooted in hatred,” of which two are enumerated. The third unwholesome root, delusion, is present in every state of unwholesome consciousness. Thus, in those cittas rooted in greed and in those rooted in hatred, delusion is also found as an underlying root. Nevertheless, there are types of onsciousness in which delusion arises without the accompaniment of greed or hatred. These cittas — two in number — are called “consciousness involving sheer delusion,” or “cittas rooted in delusion.”
↑ 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,” “neitherpainful- nor-pleasant feeling.”

[1] Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. p.26.
Unwholesome Consciousness (akusalacittāni) — 12

[2] Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. p.26.
Sense-Sphere Consciousness (kāmāvacaracittāni) — 54

[3] Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. pp.26~27.
§4. Consciousness Rooted in Greed (lobhamūlacittāni) — 8

Tattha katamaṁ kāmāvacaraṁ?
1. Somanassasahagataṁ diṭṭhigatasampayuttaṁ asaṁkhārikam ekaṁ.
2. Somanassasahagataṁ diṭṭhigatasampayuttaṁ sasaṁkhārikam ekaṁ.
3. Somanassasahagataṁ diṭṭhigatavippayuttaṁ asaṁkhārikam ekaṁ.
4. Somanassasahagataṁ diṭṭhigatavippayuttaṁ sasaṁkhārikam ekaṁ.
5. Upekkhāsahagataṁ diṭṭhigatasampayuttaṁ asaṁkhārikam ekaṁ.
6. Upekkhāsahagataṁ diṭṭhigatasampayuttaṁ sasaṁkhārikam ekaṁ.
7. Upekkhāsahagataṁ diṭṭhigatavippayuttaṁ asaṁkhārikam ekaṁ.
8. Upekkhāsahagataṁ diṭṭhigatavippayuttaṁ sasaṁkhārikam ekan ti.
Imānī aṭṭha pi lobhasahagatacittāni nāma.

Amongst them, what pertains to the sense sphere?
1. One consciousness, accompanied by joy, associated with wrong view, unprompted.
2. One consciousness, accompanied by joy, associated with wrong view, prompted.
3. One consciousness, accompanied by joy, dissociated from wrong view, unprompted.
4. One consciousness, accompanied by joy, dissociated from wrong view, prompted.
5. One consciousness, accompanied by equanimity, associated with wrong view, unprompted.
6. One consciousness, accompanied by equanimity, associated with wrong view, prompted.
7. One consciousness, accompanied by equanimity, dissociated from wrong view, unprompted.
8. One consciousness, accompanied by equanimity, dissociated from wrong view, prompted.
These eight types of consciousness are accompanied by greed.

[4] Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. pp.27~28.
Consciousness rooted in greed (lobhamūlacittāni): The Abhidhamma begins its analysis of the three classes of unwholesome consciousness by distinguishing cittas rooted in greed (lobha), since greed is always mentioned first among the unwholesome roots. The Pāḷi word lobha includes all varieties of greed, ranging from intense passion, or cupidity, to subtle liking and attachment. Consciousness rooted in greed is divided into eight types on the basis of three principles of dichotomization. One is the concomitant feeling (vedanā), whether a feeling of joy or equanimity; the second is the presence or absence of wrong view; the third is the consideration whether the citta is prompted or unprompted. From the permutations of these three distinctions, eight types of consciousness are obtained.

[5] Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. p.27.
Guide to §4
Unwholesome Consciousness: In analyzing unwholesome consciousness, the
Abhidhamma first classifies it by way of its most prominent root (mūla, hetu), whether greed (lobha), hatred (dosa), or delusion (moha). Greed and hatred, according to the Abhidhamma, are mutually exclusive: they cannot coexist within the same citta. Thus, those states of consciousness in which greed is the principal root are termed “cittas rooted in greed,” of which eight are enumerated. Those states of consciousness in which hatred is the principal root are termed “cittas rooted in hatred,” of which two are enumerated. The third unwholesome root, delusion, is present in every state of unwholesome consciousness. Thus, in those cittas rooted in greed and in those rooted in hatred, delusion is also found as an underlying root. Nevertheless, there are types of onsciousness in which delusion arises without the accompaniment of greed or hatred. These cittas — two in number — are called “consciousness involving sheer delusion,” or “cittas rooted in delusion.”

[6] 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,” “neitherpainful- nor-pleasant feeling.”

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