**욕계 작용만 하는 마음** 또는 **큰 작용만 하는 마음**은 특히 상좌부의 교학과 아비담마 그리고 수행에서 사용하는 용어로, 붓다를 포함한 아라한만이 가지는 무탐무진무치의 3선근과 함께하는 다음 8가지 욕계에서의 마음을 말한다.Bhikkhu Bodhi & Allan R. Bomhard (2007). A Comprehensive Manual of Abhidhamma. Charleston Buddhist Fellowship. pp.42~43.
§15. Sense-Sphere Functional Consciousness (kāmāvacara-kriyācittāni) — 8

17. Somanassasahagataṁ ñāṇasampayuttaṁ asaṁkhārikam ekaṁ.
18. Somanassasahagataṁ ñāṇasampayuttaṁ sasaṁkhārikam ekaṁ.
19. Somanassasahagataṁ ñāṇavippayuttaṁ asaṁkhārikam ekaṁ.
20. Somanassasahagataṁ ñāṇavippayuttaṁ sasaṁkhārikam ekaṁ.
21. Upekkhāsahagataṁ ñāṇasampayuttaṁ asaṁkhārikam ekaṁ.
22. Upekkhāsahagataṁ ñāṇasampayuttaṁ sasaṁkhārikam ekaṁ.
23. Upekkhāsahagataṁ ñāṇavippayuttaṁ asaṁkhārikam ekaṁ.
24. Upekkhāsahagataṁ ñāṇavippayuttaṁ sasaṁkhārikam ekan ti.
Imāni aṭṭha pi sahetuka-kāmāvacara-kriyācittāni nāma.
Icc’evaṁ sabbathā pi catuvīsati sahetuka-kāmāvacara-kusalavipāka-kriyācittāni samattāni.

17. One consciousness, accompanied by joy, associated with knowledge, unprompted.
18. One consciousness, accompanied by joy, associated with knowledge, prompted.
19. One consciousness, accompanied by joy, dissociated from knowledge, unprompted.
20. One consciousness, accompanied by joy, dissociated from knowledge, prompted.
21. One consciousness, accompanied by equanimity, associated with knowledge, unprompted.
22. One consciousness, accompanied by equanimity, associated with knowledge, prompted.
23. One consciousness, accompanied by equanimity, dissociated from knowledge, unprompted.
1. Compendium of Consciousness 43
24. One consciousness, accompanied by equanimity, dissociated from knowledge, prompted.
These are the eight types of sense-sphere functional consciousness with roots.
Bhikkhu Bodhi & Allan R. Bomhard (2007). A Comprehensive Manual of Abhidhamma. Charleston Buddhist Fellowship. p.43.

Whereas the eight wholesome sense-sphere cittas arise in worldlings
(), they do not arise in Buddhas and Arahants, who have
transcended the cycle of  and future becoming in the realms of rebirth. However,
in Buddhas and Arahants, there arise eight types of consciousness that are their exact
counterparts. These are called “,” because they
merely perform their functions without leaving any karmic deposit. Because a Buddha or
an Arahant has eradicated all traces of ignorance (), the causes
of rebirth, there is no way his good actions could generate future results. They merely
arise, accomplish some function, and then fall away without residue.
, “functional consciousness” or “karmically inoperative consciousness,” is the name
for such states of consciousness that are neither karmically wholesome (), nor unwholesome
(. Thus are also called
all those worldly mental states in the Arahant that are accompanied by two or three noble roots , being karmically neutral in an Arahant and corresponding to the karmically
wholesome states of a non-Arahant, as well as the rootless joy-producing () mindconsciousness-
element of an Arahant; further, that mind-element () that performs the function
of adverting () that
performs the function of deciding () and adverting to the mental object. The last-named two
elements, of course, occur in all beings.
), it belongs to the group of “karmically
neutral consciousness” ( (fourth revised edition [1980]), pp. 103—104.
Mehm Tin Mon (2015). The Essence of Buddha Abhidhamma. Third edition. Mehm Tay Zar Mon, Mya Mon Yadanar Literature. p.41.
)
and noble persons with the exception of  perform meritorious
deeds such as  (meditation).

of past lives. They function as  (rebirth consciousness),
 (death
consciousness) in human beings and devas in their present lives.
 arise in arahants when they perform meritorious
deeds.  have no attachment to anything. They expect no
rewards from their wholesome deeds. So their  are just
functional and will not bear any 

위의 8가지 마음에 공통된 지혜 즉 반야는 기본적으로 인과 즉 업과 업의 과보의 법칙 즉 연기법을 아는 것 또는 믿는 것을 말하는데,Mehm Tin Mon (2015). The Essence of Buddha Abhidhamma. Third edition. Mehm Tay Zar Mon, Mya Mon Yadanar Literature. p.42.
 can be translated in the same way as we
have translated the eight  cittas; the only change necessary
is to replace ‘ — knowledge’. This knowledge
basically means the knowledge of knowing Bhikkhu Bodhi & Allan R. Bomhard (2007). A Comprehensive Manual of Abhidhamma. Charleston Buddhist Fellowship. p.40.
 Knowledge comprehends things
as they are (). In the consciousness associated with knowledge, the word
), which represents the root
non-delusion ()
lacks this factor of wisdom, but it does not involve ignorance (세친 조, 현장 한역(T.1558). 아비달마구사론(阿毘達磨俱舍論) [http://tripitaka.cbeta.org/T29n1558_025?format=line#0132c13 제25권]. 대정신수대장경. T29, No. 1558, CBETA:
T29n1558_p0132c13║信等何
T29n1558_p0132c14║緣次第如是。謂於因果先起信心為果修
T29n1558_p0132c15║因。次起精進由精進故念住所緣。由念
T29n1558_p0132c16║力持心便得定。心得定故能如實知。是故
세친 지음, 현장 한역, 권오민 번역 . 아비달마구사론 [https://kabc.dongguk.edu/m/content/view?itemId=ABC_IT&cate=bookName&depth=3&upPath=H&dataId=ABC_IT_K0955_T_025 제25권]:
 붓다를 포함한 아라한의 경우 제법의 고무상무아 즉 공을 철견한 것으로서의 반야를 말한다.

욕계 작용만 하는 마음은 다음의 분류 또는 체계에 속한다.