색계 작용만 하는 마음

색계 작용만 하는 마음(팔리어: rūpāvacara-kriyācittāni 루-빠-와짜라 끼리야- 찟따-니, 영어: fine-material-sphere functional consciousness)은 특히 상좌부의 교학과 아비담마 그리고 수행에서 사용하는 용어로, 붓다를 포함한 아라한만이 가지는 무탐 · 무진 · 무치의 3선근 모두와 함께하는 다음 5가지 색계에서의 마음을 말한다. 아라한의 마음은 오직 진여의 무분별지를 발현하여 작용할 뿐 그 작용이 끝나고 나면 곧바로 소멸하여 후유를 낳을 어떠한 단서 즉 어떠한 집착 또는 욕망도 남기지 않기 때문에 오직 선한(유익한) 작용만 할 뿐 선업도 쌓지 않아 후유를 낳지 않는다. 일으킨 생각 · 지속적 고찰 · 희열 · 행복 · 집중이 함께하는 초선의 작용만 하는 마음 지속적 고찰 · 희열 · 행복 · 집중이 함께하는 제2선의 작용만 하는 마음 희열 · 행복 · 집중이 함께하는 제3선의 작용만 하는 마음 행복 · 집중이 함께하는 제4선의 작용만 하는 마음 평온 · 집중이 함께하는 제5선의 작용만 하는 마음 이 5가지 색계 마음은 초선 · 제2선 · 제3선 · 제4선의 4선 또는 4선정 체계가 아닌 초선 · 제2선 · 제3선 · 제4선 · 제5선의 5선 또는 5선정 체계에 따른 것이다. 또한 위의 각각의 항목에서 '지혜와 함께한다'는 표현이 없지만 욕계에서 색계 초선으로, 즉, 더 상위의 계로 들어가기 위해서는 지혜(인과에 대한 이해와 그 이해에 의거한 노력)가 없이는 불가능하다. 욕계를 제외한 모든 계 즉 색계 · 무색계 · 출세간의 마음은 무탐 · 무진 · 무치의 3선근 모두와 함께한다. 색계 작용만 하는 마음은 다음의 분류 또는 체계에 속한다. 욕계 · 색계 · 무색계 · 출세간에 속한 89 또는 121가지 마음 욕계 마음 54가지 一 누적 54가지 색계 마음 15가지 一 누적 69가지 색계 유익한 마음 5가지 색계 과보의 마음 5가지 색계 작용만 하는 마음 5가지 무색계 마음 12가지 一 누적 81가지 출세간의 마음 8가지 또는 40가지 一 누적 89가지 또는 12가지 작용만 하는 마음 20가지 욕계 마음의 원인 없는 마음 중 원인 없는 작용만 하는 마음 3가지 一 누적 3가지 욕계 마음의 욕계의 아름다운 마음 중 욕계 작용만 하는 마음 8가지 一 누적 11가지 색계 마음의 색계 작용만 하는 마음 5가지 一 누적 16가지 무색계 마음의 무색계 작용만 하는 마음 4가지 一 누적 20가지 작용만 하는 마음 아름다운 마음 아름답지 않은 마음 유익한 마음 과보의 마음 Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. pp.46~47. §20. Fine-Material-Sphere Functional Consciousness (rūpāvacara-kriyācittāni) — 5 1. Vitakka-vicāra-pīti-sukh’-ekaggatā-sahitaṁ paṭhamajjhāna-kriyācittaṁ. 2. Vicāra-pīti-sukh’-ekaggatā-sahitaṁ dutiyajjhāna-kriyācittaṁ. 3. Pīti-sukh’-ekaggatā-sahitaṁ tatiyajjhāna-kriyācittaṁ. 4. Sukh’-ekaggatā-sahitaṁ catutthajjhāna-kriyācittaṁ. 5. Upekkh’-ekaggatā-sahitaṁ pañcamajjhāna-kriyācittañ cā ti. Imāni pañca pi rūpāvacara-kriyācittāni nāma. Icc’evaṁ sabbathā pi paṇṇarasa rūpāvacara-kusala-vipāka-kriyācittāni samattāni. 1. First jhāna functional consciousness together with initial application, sustained application, zest, happiness, and one-pointedness. 2. Second jhāna functional consciousness together with sustained application, zest, happiness, and one-pointedness. 3. Third jhāna functional consciousness together with zest, happiness, and onepointedness. 4. Fourth jhāna functional consciousness together with happiness and one-pointedness. 5. Fifth jhāna functional consciousness together with equanimity and one-pointedness. These are the five types of fine-material-sphere functional consciousness. Thus end, in all, the fifteen types of fine-material-sphere wholesome, resultant, and functional consciousness. Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. p.35. Guide to §§18—20 Fine-material-sphere consciousness (rūpāvacaracittāni): This sphere of consciousness includes all the cittas that “move about in” or pertain to the fine-material plane of existence (rūpabhūmi), the realms in which gross matter is absent and only a subtle residue of matter remains. Rebirth into these realms is achieved by the attainment of the meditative states called jhānas,34 high attainments in the development of concentration (samādhi). The states of consciousness that “frequent” this plane, inasmuch as they are qualitatively connected to it, are called “fine-material-sphere consciousness.” Fifteen cittas fall into this category — five wholesome, five resultants, and five functional. The wholesome fine-material-sphere cittas are experienced by worldlings (puthujjana) and trainees (sekha) who develop the jhānas within this life itself. Their corresponding results (vipāka) arise only in the fine-material world, in the beings who have been reborn there as a consequence of developing the jhānas. The five functional (kiriya / kriyā) jhāna cittas are experienced only by Arahants who attain the jhānas. 34 Sometimes also called rūpajjhānas, “fine-material absorptions,” to distinguish them from the arūpajjhānas which follow. Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. p.43. Guide to §15 Sense-sphere functional consciousness with roots (sahetuka-kāmāvacarakriyācittāni): Whereas the eight wholesome sense-sphere cittas arise in worldlings (puthujjana) and trainees (sekha), they do not arise in Buddhas and Arahants, who have transcended the cycle of kamma 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 “kriyā” (or “kiriya”),33 or “functional cittas,” because they merely perform their functions without leaving any karmic deposit. Because a Buddha or an Arahant has eradicated all traces of ignorance (avijjā) and craving (taṇhā), 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. 33 Kiriya (or kriyā) citta, “functional consciousness” or “karmically inoperative consciousness,” is the name for such states of consciousness that are neither karmically wholesome (kusala), nor unwholesome (akusala), nor kamma-results (vipāka); that is, they function independently of kamma. Thus are also called all those worldly mental states in the Arahant that are accompanied by two or three noble roots (non-greed, non-hatred, non-delusion), being karmically neutral in an Arahant and corresponding to the karmically wholesome states of a non-Arahant, as well as the rootless joy-producing (hasituppāda) mindconsciousness- element of an Arahant; further, that mind-element (mano-dhātu) that performs the function of adverting (āvajjana) to the sense object, and that mind-consciousness element (manoviññāṇa-dhātu) that performs the function of deciding (votthapana) and adverting to the mental object. The last-named two elements, of course, occur in all beings. Together with kamma-resultant consciousness (vipāka), it belongs to the group of “karmically neutral consciousness” (abyākata). Cf. Nyanatiloka, Buddhist Dictionary: Manual of Buddhist Terms and Doctrines (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. Mahā-kusala cittas arise when ordinary worldlings (puthujjanas) and noble persons with the exception of arahants perform meritorious deeds such as dāna (alms-giving), sīla (morality) and bhāvanā (meditation). Mahā-vipāka cittas are the kamma-results of mahā-kusala cittas of past lives. They function as paṭisandhi-citta (rebirth consciousness), bhavaṅga-citta (life-continuing consciousness) and cuti-citta (death consciousness) in human beings and devas in their present lives. Mahā-kiriya cittas arise in arahants when they perform meritorious deeds. Arahants have no attachment to anything. They expect no rewards from their wholesome deeds. So their kiriya-cittas are just functional and will not bear any kamma-results in future lives. Arahants do not have future lives. 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).