북방불교의 경장과 남방불교의 경장 모두에서 초선 · 제2선 · 제3선 · 제4선의 4선의 체계가 설해지고 있고 또한 북방불교의 논장 즉 아비달마에서도 4선의 체계를 설하고 있음에 비해, 남방불교상좌부의 논장 즉 아비담마에서는 5선의 체계를 설하고 있고 상좌부의 수행은 5선의 체계를 따르고 있다.[5][6][7]
상좌부에서 5선 체계를 채택한 이유는 경장에서 4선 즉 4가지 삼매와는 별도로 설하는, 심(尋, 대강의 생각, 일으킨 생각)과 사(伺, 자세한 생각, 지속적 고찰)의 마음작용이 관련된, 유심유사삼마지·무심유사삼마지·무심무사삼마지의 3가지 삼매[8]를 통합하여 구성되는 5선 체계의 실제적인 가치를 중시하였기 때문이다. 즉, 4선과 3삼매를 따로 따로 설하지 않고 5선 하나만을 설하고 또한 이에 따라 수행 체계를 정립하는 것이 편리성과 실제성에서 매우 유용하다고 보았으며 또 이렇게 하는 것이 경장의 본뜻과 다름이 없다고 보았기 때문이다.
4선 체계와 5선 체계의 차이는 유심유사삼마지에 해당하는 '4선의 초선'과 무심무사삼마지에 해당하는 '4선의 제2선' 사이에 무심유사삼마지를 넣은 것에 있다. 즉, 4선 체계와 5선 체계는 다음 표에서처럼 매치된다.[5]
1. First jhāna wholesome consciousness together with initial application, sustained
application, zest, happiness, and one-pointedness.
2. Second jhāna wholesome consciousness together with sustained application, zest,
happiness, and one-pointedness.
3. Third jhāna wholesome consciousness together with zest, happiness, and onepointedness.
4. Fourth jhāna wholesome consciousness together with happiness and one-pointedness.
5. Fifth jhāna wholesome consciousness together with equanimity and one-pointedness.
These are the five types of fine-material-sphere wholesome consciousness.
↑Mehm Tin Mon (2015). 《The Essence of Buddha Abhidhamma》. Third edition. Mehm Tay Zar Mon, Mya Mon Yadanar Literature. pp.44~45.
FINE MATERIAL-SPHERE CONSCIOUSNESS (Rūpāvacara Cittas)
There are 15 rūpāvacara cittas which are divided into three classes
in the same way as the kāmāvacara-sobhaṇa cittas are equally divided
into kusala, vipāka and kiriya cittas.
1 Rūpāvacara kusala cittas — 5
rūpa-jhāna moral consciousnesses
2 Rūpavacara vipāka cittas — 5
rūpa-jhāna resultant consciousnesses
3 Rūpāvacara kiriya cittas — 5
rūpa-jhāna functional consciousnesses
↑Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. p.51.
Guide to §21 The five jhānas become of fifteen types by occurring as wholesome cittas, as
resultants, and as functionals. Each jhāna citta of the same level is defined by the same
set of factors, whether wholesome (kusala), resultant (vipāka), or functional (kiriya /
kriyā). All cittas of the fine-material sphere (rūpāvacara) are associated with knowledge
(ñāṇasampayutta), though knowledge, not being a specific jhāna factor, is not mentioned
in the formulas. Thus, all the fine-material-sphere cittas have three roots: (1) non-greed
(alobha); (2) non-hatred (adosa); and (3) non-delusion (amoha).
↑Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. p.50.
Second jhāna wholesome consciousness, etc.: The higher jhānas are attained by
successively eliminating the grosser jhāna factors and by refining the subtler factors
through strengthened concentration. In the Suttas, the Buddha expounds the jhānas as
fourfold by teaching the simultaneous elimination of vitakka and vicāra in progressing
from the first jhāna to the second. In the Abhidhamma, the jhānas become fivefold by
the inclusion of an intermediate jhāna in which vitakka has been eliminated while vicāra
remains. This is the second jhāna in the Abhidhamma scheme.
In the third jhāna, vicāra as well is eliminated; in the fourth, pīti is made to fade
away; and in the fifth jhāna, upekkhā, “equanimity” or “neutral feeling,” replaces sukha,
“happiness,” as the concomitant feeling. Thus, whereas the cittas of the first four jhānas
are associated with joy (somanassasahita), the citta of the fifth jhāna is associated with
equanimity (upekkhāsahita).
↑ 가나Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. p.50.
According to the Suttanta method, which enumerates four jhānas of the fine-material
sphere, the first jhāna is identical in all respects with the first jhāna of the
Abhidhamma method. However, the second jhāna of the Suttanta method is attained by
the simultaneous subsiding of initial application (vitakka) and sustained application
(vicāra), and, thus, has only the three jhāna factors of zest (pīti), happiness (sukha), and
one-pointedness (ekaggatā), like the third jhāna of the Abhidhamma method. The third
jhāna of the Suttanta method has the two factors of happiness and one-pointedness, the
fourth jhāna the two factors of equanimity (that is, neutral feeling) and one-pointedness.
These two jhānas are equivalent to the fourth and fifth jhānas, respectively, of the
Abhidhamma method.
Although the Suttas do not mention the fivefold analysis of jhāna in explicit
terms, they provide an implicit basis for this analysis in the Buddha’s distinction between
three kinds of concentration: (1) concentration accompanied by both initial application
and sustained application (savitakka savicāra samādhi 有尋有伺三摩地 = 有覺有觀三昧); (2) concentration without initial
application but with sustained application (avitakka vicāramatta samādhi 無尋唯伺三摩地 = 無覺有觀三昧; and (3)
concentration with neither initial application nor sustained application (avitakka avicāra
samādhi 無尋無伺三摩地 = 無覺無觀三昧 (Majjhima Nikāya 128/iii, 162). The first is obviously the first jhāna in both
systems, and the third is the second and higher jhānas of the Suttanta method and the
third and higher jhānas of the Abhidhamma method. The second, however, is nowhere
clarified within the Suttas themselves and only becomes intelligible as the second jhāna
of the Abhidhamma method.
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