무색계 마음(팔리어: arūpāvacaracittāni 아루-빠- 와짜라 찟따-니, 영어: immaterial-sphere consciousness)은 특히 상좌부의 교학과 아비담마 그리고 수행에서 사용하는 용어로, 욕계·색계·무색계·출세간에 속한 총 89가지 마음 또는 총 121가지 마음 중 무색계에 속한 마음들을 말한다. 다음과 같은 총 12가지가 있다.[1]
무색계 선정 즉 4무색정(四無色定, 영어: four immaterial jhānas)은 물질을 완전히 초월한 선정, 즉, 욕계의 조대한 물질과 색계의 미세한 물질 모두를 초월한 선정으로 오직 마음(citta)과 마음작용(cetasika)만이 남아 있는 선정이다.[2] 달리 말해, 색 · 수 · 상 · 행 · 식의 5온 중 색온이 없고 수 · 상 · 행 · 식의 4온만 있는 선정이다.[3] 즉 명색(名色) 중 명(名)만 있는 선정이다.
4무색정이 일어나는 무색계의 영역[處, 天, 처소] 즉 4무색처(四無色處) 또는 4무색천(四無色天)은 이름을 붙이는데 사용할 물질이 없으므로, 선정의 경지에 따라 이름을 붙여서 다음과 같이 칭한다.[4]
무색계 작용만 하는 마음은 무색계 선정에 든 붓다를 포함한 아라한의 선한 작용만 하는 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.[15][16]
↑Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. p.35.
Immaterial-Sphere Consciousness (arūpāvacaracittāni) — 12
§22. Immaterial-Sphere Wholesome Consciousness (arūpāvacara-kusalacittāni) — 4 1. Ākāsānañcāyatana-kusalacittaṁ. 2. Viññāṇañcāyatana-kusalacittaṁ. 3. Ākiñcaññāyatana-kusalacittaṁ. 4. N’evasaññān’āsaññāyatana-kusalacittañ cā ti. Imāni cattāri pi arūpāvacara-kusalacittāni nāma. 1. Wholesome consciousness pertaining to the base of infinite space.
2. Wholesome consciousness pertaining to the base of infinite consciousness.
3. Wholesome consciousness pertaining to the base of nothingness.
4. Wholesome consciousness pertaining to the base of neither perception nor nonperception.
These are the four types of immaterial-sphere wholesome consciousness.
§23. Immaterial-Sphere Resultant Consciousness (arūpāvacara-vipākacittāni) — 4 5. Ākāsānañcāyatana-vipākacittaṁ. 6. Viññāṇañcāyatana-vipākacittaṁ. 7. Ākiñcaññāyatana-vipākacittaṁ. 8. N’evasaññān’āsaññāyatana-vipākacittañ cā ti. Imāni cattāri pi arūpāvacara-vipākacittāni nāma. 5. Resultant consciousness pertaining to the base of infinite space.
6. Resultant consciousness pertaining to the base of infinite consciousness.
7. Resultant consciousness pertaining to the base of nothingness.
8. Resultant consciousness pertaining to the base of neither perception nor nonperception.
These are the four types of immaterial-sphere resultant consciousness.
§24. Immaterial-Sphere Functional Consciousness (arūpāvacara-kriyācittāni) — 4 9. Ākāsānañcāyatana-kriyācittaṁ. 10. Viññāṇañcāyatana-kriyācittaṁ. 11. Ākiñcaññāyatana-kriyācittaṁ. 12. N’evasaññān’āsaññāyatana-kriyācittañ cā ti. Imāni cattāri pi arūpāvacara-kriyācittāni nāma. Icc’evaṁ sabbathā pi dvādasa arūpāvacara-kusala-vipāka-kriyācittāni
samattāni. 9. Functional consciousness pertaining to the base of infinite space.
10. Functional consciousness pertaining to the base of infinite consciousness.
11. Functional consciousness pertaining to the base of nothingness.
12. Functional consciousness pertaining to the base of neither perception nor nonperception.
These are the four types of immaterial-sphere functional consciousness.
Thus end, in all, the twelve types of immaterial-sphere wholesome, resultant, and
functional consciousness.
↑ 가나다Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. p.53.
Guide to §§22—24 Immaterial-sphere consciousness (arūpāvacaracittāni): This sphere of
consciousness comprises the cittas pertaining to the immaterial plane of existence
(arūpabhūmi), four realms in which matter (rūpa) has been totally transcended and only
consciousness (citta) and mental factors (cetasika) remain. Rebirth into these four realms
comes about through the attainment of the arūpajjhānas, the four immaterial, or formless,
absorptions, which are reached by developing concentration beyond the five jhānas of the
fine-material sphere. The immaterial sphere consists of twelve cittas — the four
wholesome cittas with which the immaterial attainments are experienced by worldlings
and trainees; the four resultant attainments, which arise through rebirth in the immaterial
realms; and the four functionals, which occur to Arahants who enter upon the immaterial
attainments.
↑"無色界(무색계)" , 운허. 《불교사전》:
無色界(무색계)
3계의 하나. 색계(色界) 위에 있어 물질을 여읜 순 정신적 존재인 세계. 색계가 색신에 얽매어 자유를 얻지 못함을 싫어하고, 더 나아가서 들어가는 세계. 이 세계에는 온갖 형색(形色)은 없고 수(受)ㆍ상(想)ㆍ행(行)ㆍ식(識)의 4온(蘊)만 있다. 여기에 공무변처(空無邊處)ㆍ식무변처(識無邊處)ㆍ무소유처(無所有處)ㆍ비상비비상처(非想非非想處)의 4천이 있다.
↑Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. pp.53~54.
The base of infinite space (ākāsānañcāyatana): The first of the four immaterial
jhānas is the attainment of the base of infinite space. To reach this, a meditator who has
mastered the fifth fine-material jhāna based on a kasiṇa object expands the counterpart
sign (paṭibhāganimitta) of the kasiṇa until it becomes immeasurable in extent. Then, he
removes the kasiṇa by attending only to the space it pervaded, contemplating it as
“infinite space.” Through repeated attention given in this way, there eventually arises in
absorption a citta having as object the concept of infinite space (ākāsānañcāyatana). The
expression “base of infinite space,” strictly speaking, refers to the concept of infinite
space that serves as the object of the first immaterial-sphere consciousness. Here, the
word āyatana, “base,” has the sense of habitat, or dwelling, for the citta of the jhāna.
However, in a derivative sense, the expression “base of infinite space” is also extended to
the jhāna itself.
↑Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. p.54.
The base of infinite consciousness (viññāṇañcāyatana): The consciousness that
is here said to be infinite is the consciousness of the first immaterial absorption. Since
the first immaterial absorption (arūpajjhāna) has as its object the base or concept of
infinite space, this implies that the consciousness that pervades that space as its object
also partakes in its infinity. To reach this attainment, therefore, the meditator takes as
object the consciousness of the base of infinite space and contemplates it as “infinite
consciousness” until the second immaterial absorption arises.
↑Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. p.54.
The base of nothingness (ākiñcaññāyatana): The third immaterial attainment
has as its object the present non-existence, voidness, or absence of the consciousness
pertaining to the base of infinite space. By giving attention to the absence of that
consciousness, the third immaterial absorption arises, taking as its object the concept of
non-existence (natthibhāva-paññatti), or nothingness, in respect of the first immaterial
consciousness.
↑Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. p.54.
The base of neither perception nor non-perception (n’evasaññān’āsaññāyatana): This fourth and final immaterial attainment is so called because it cannot be
said either to include perception or to exclude perception. In this type of consciousness,
the factor of perception (saññā) has become so subtle that it can no longer perform the
decisive function of perception, and, thus, this state cannot be said to have perception.
Yet perception is not altogether absent but remains in a residual form; thus, it cannot be
said not to have perception. Although perception alone is mentioned, all the other mental
constituents in this citta also exist in a state of such extreme subtlety that they cannot be
described as either existent or non-existent. This fourth immaterial absorption takes as its
object the consciousness of the base of nothingness, the third immaterial absorption.
↑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.
33Kiriya (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.