**출세간의 과보의 마음**은 특히 상좌부의 교학과 아비담마에서 사용하는 용어로, 욕계색계무색계출세간의 총 89가지 마음 중 출세간에 속한 마음들로서, 해당 출세간의 유익한 마음 즉 도의 마음에 의해 번뇌가 단멸되거나 영원히 조복된 후 무간으로 즉 바로 다음 찰나에 일어나는 다음의 총 4가지 과의 마음을 말한다.Bhikkhu Bodhi & Allan R. Bomhard (2007). A Comprehensive Manual of Abhidhamma. Charleston Buddhist Fellowship. p.56.






5. Fruition consciousness of stream-entry.
6. Fruition consciousness of once-returning.
7. Fruition consciousness of non-returning.
8. Fruition consciousness of Arahantship.
These are the four types of supramundane resultant consciousness.
Bhikkhu Bodhi & Allan R. Bomhard (2007). A Comprehensive Manual of Abhidhamma. Charleston Buddhist Fellowship. p.57.

 Supramundane consciousness
is consciousness that pertains to the process of transcending ()
consisting of the five aggregates of clinging (). This type of
consciousness leads to liberation from , the cycle of birth and death, and to the
attainment of .
These pertain to the four stages of enlightenment: (1) stream-entry (); (2) once-returning
().
Each stage involves two types of ) and fruition
consciousness ( take as object the unconditioned
reality, , but they differ as paths or fruits according to their functions. The path
consciousness has the function of eradicating (or of permanently attenuating)
defilements; the fruition consciousness has the function of experiencing the degree of
liberation made possible by the corresponding path. The path consciousness is a
, a resultant.
Each path consciousness arises only once and endures only for one mind-moment;
it is never repeated in the mental continuum of the person who attains it. The
corresponding fruition consciousness initially arises immediately after the path moment
and endures for two or three mind-moments. Subsequently, it can be repeated and, with
practice, can be made to endure for many mind-moments, in the supramundane
absorption called “fruition attainment” .
The paths and fruits are attained by the method of meditation called “the
development of insight” (). This type of meditation involves the
strengthening of the faculty of wisdom (). By sustained attention to the changing
phenomena of mind and matter, the meditator learns to discern their true characteristics
of impermanence (). When these
insights gain full maturity, they issue in the supramundane paths and fruits .


또는 이 4가지를 이들 4가지 마음이 일어나는 기반이 되는 선정에 따라 세분한, 즉, 초선제2선제3선제4선제5선의 5선 체계에 따라 세분한 20가지(4 × 5 = 20)를 말한다. 이 경우 욕계색계무색계출세간의 총 121가지 마음 중 총 20가지 과의 마음이 있다.Bhikkhu Bodhi & Allan R. Bomhard (2007). A Comprehensive Manual of Abhidhamma. Charleston Buddhist Fellowship. p.63.

considered as embracing both the last  thus
comprises five each as wholesome, resultant, and functional (= 15) and eight as
supramundane, for a total of twenty-three.
The thirty-seven wholesome and fifty-two resultants are obtained by replacing the
four supramundane wholesome and resultant  with twenty each. Thus, the total
number of 

도의 마음이 번뇌를 단멸하고 바로 다음 찰나에 과의 마음이 일어나서 그 증과를 향유한다. 즉, 번뇌의 속박에서 벗어난 해탈의 경지를 경험한다. 그 후 수행자는 증득한 과보에 대한 명상으로 그 과의 마음을 다시 일으킬 수 있다.Bhikkhu Bodhi & Allan R. Bomhard (2007). A Comprehensive Manual of Abhidhamma. Charleston Buddhist Fellowship. pp.58~59.
)
issues automatically in its respective fruition in the same cognitive series, in immediate
succession to the path. Thereafter, the fruition  can arise many times when the noble
disciple enters the meditative attainment of fruition. The fruition consciousness, as
mentioned earlier, is classified by way of kind as a resultant (). It should be noted
that there are no supramundane functional () cittas. This is because, when
an Arahant enters fruition attainment, the 

4과의 마음과 그것을 일으키는 4도의 마음에 의해 단멸 또는 조복되는 번뇌와 다음과 같다.（七）聞如是。一時。佛在舍衛國祇樹給孤獨園。爾時。世尊告諸比丘。有四種之人出現於世。云何為四。有似黃藍花沙門。有似邠陀利華沙門。有似柔軟沙門。於柔軟中柔軟沙門。彼云何名為似黃藍花沙門。或有一人。斷三結使。成須陀洹不退轉法。必至涅槃。極遲。經七死七生。或復家家．一種。猶如黃藍之花朝取暮長。此比丘亦復如是。三結使盡。成須陀洹。不退轉法必至涅槃。極遲。至七死七生。若求方便勇猛意者。家家．一種便成道跡。是謂名為黃藍花沙門。彼云何名為邠陀利花沙門。或有一人。三結使盡。婬．怒．癡薄。成斯陀含。來至此世盡於苦際。若小遲者。來至此世盡於苦際。若勇猛者。即於此間盡於苦際。猶如邠陀利花。晨朝剖花。向暮萎死。是謂邠陀利花沙門。彼云何柔軟沙門。或有一人斷五下分結。成阿那含。即於彼般涅槃。不來此世。是謂柔軟沙門。彼云何柔軟中柔軟沙門。或有一人有漏盡。成無漏心解脫．智慧解脫。於現法中自身作證而自遊戲。生死已盡。梵行已立。所作已辦。更不復受胎。如實知之。是謂柔軟中柔軟沙門。是謂。比丘。有此四人出現於世。是故。諸比丘。當求方便。於柔軟中作柔軟沙門。如是。諸比丘。當作是學。爾時。諸比丘聞佛所說。歡喜奉行。
修陀修摩均賓頭塵．翳．手
鹿頭．廣演義後樂．柔軟經"}}수타(修陀)와 수마균(修摩均)과
빈두로(賓頭盧)·가리움[翳]·손[手]과
녹두(鹿頭)와 이치를 자세히 연설함과
뒤에 즐거움과 부드럽고 연약한 경을 설하셨다.
 팔리어로는 kola kola라고 한다. 생(生)을 받아 태어나는 곳이 일정하지 않은 것을 말한다. 이 사람은 욕계(欲界) 9품 사혹(思惑) 중에 혹 3·4품을 끊어 혹은 하늘 중 3·2가(家)에 생을 받거나, 혹은 인간 세상 3·2가에서 생을 받아 태어나 비로소 제2의 사다함(斯陀含)을 증득하는 것을 이르는 말이다."}}釋提桓因白佛言：「世尊！閻浮提中少所人得三十七品，乃至少所人發阿耨多羅三藐三菩提心。」佛告釋提桓因：「如是！如是！憍尸迦！少所人信佛不壞，信法不壞，信僧不壞；少所人於佛無疑，於法無疑，於僧無疑；少所人於佛決了，於法決了，於僧決了。憍尸迦！亦少所人得三十七品、三解脫門、八解脫、九次第定、四無礙智、六神通。憍尸迦！亦少所人斷三結得須陀洹，斷三結亦婬瞋癡薄得斯陀含，斷五下分結得阿那含，斷五上分結得阿羅漢，少所人求辟支佛。於是中亦少所人發阿耨多羅三藐三菩提心；於發心中亦少所人行菩薩道。「何以故？是眾生前世不見佛，不聞法，不供養比丘僧；不布施，不持戒，不忍辱，不精進，不禪定，無智慧；不聞內空、外空乃至無法有法空；亦不聞、不修四念處乃至十八不共法；亦不聞、不修諸三昧門、諸陀羅尼門；亦不聞、不修一切智、一切種智。"}}









Bhikkhu Bodhi & Allan R. Bomhard (2007). A Comprehensive Manual of Abhidhamma. Charleston Buddhist Fellowship. pp.57~58.
 The entry upon the
irreversible path to liberation is called “stream-entry,” and the  that experiences this
attainment is the path consciousness of stream-entry. The stream () is the Noble
Eightfold Path, with its eight factors of Right View (or Right Understanding) (Sammā
Vācā), Right Effort
(). As the current of the Ganges flows uninterrupted from the Himalayas to the
ocean, so the supramundane Noble Eightfold Path flows uninterrupted from the arising of
Right View to the attainment of .
Though the factors of the eightfold path may arise in the mundane wholesome
), these factors are not fixed in their destination,
since a worldling may change character and turn away from the Dhamma. But in a noble
disciple who has reached the experience of stream-entry, the path factors become fixed in
destiny and flow like a stream heading to .
The path consciousness of stream-entry has the function of cutting off the first
three fetters (), or wrong view of
self; (2) doubt () about the Triple Gem; and (3) clinging to rites and ceremonies
() in the belief that they can lead to liberation. It further cuts off all
greed () strong enough to lead to a sub-human
rebirth. This 
rooted in greed associated with wrong view ( rooted in delusion
("三結", 星雲. 佛光大辭典(불광대사전) 3판:
三結





Bhikkhu Bodhi & Allan R. Bomhard (2007). A Comprehensive Manual of Abhidhamma. Charleston Buddhist Fellowship. p.58.
 is
the consciousness associated with the Noble Eightfold Path that gives access to the plane
of a once-returner. While it does not eradicate any fetters, this  attenuates the grosser
forms of sensory desire (





Bhikkhu Bodhi & Allan R. Bomhard (2007). A Comprehensive Manual of Abhidhamma. Charleston Buddhist Fellowship. p.58.
 One who attains
the third path will never again be reborn in the sensory plane. If such a person does not
reach Arahantship in the same lifetime, he will be reborn in the fine-material world and
there attain the goal. The path consciousness of non-returning cuts off the fetters of
sensory desire (





Bhikkhu Bodhi & Allan R. Bomhard (2007). A Comprehensive Manual of Abhidhamma. Charleston Buddhist Fellowship. p.58.
 An Arahant is a
fully liberated one, a person who has destroyed () consisting of the
defilements ( that issues
directly in the full liberation of Arahantship. This  destroys the five subtle fetters:
(1) desire for fine-material existence (); (2) desire for immaterial existence
().
It also eliminates the remaining types of unwholesome 


출세간의 과보의 마음은 다음의 분류 또는 체계에 속한다.