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]
위의 세 유형 각각의 4가지는 모두 공무변처정 · 식무변처정 · 무소유처정 · 비상비비상처정의 4무색정(四無色定)의 체계를 따른 것이다.
무색계 마음은 다음의 분류 또는 체계에 속한다.
무색계 마음 一 12가지
- 무색계 유익한 마음 一 4가지 一 누적 4가지
- 공무변처의 유익한 마음
- 식무변처의 유익한 마음
- 무소유처의 유익한 마음
- 비상비비상처의 유익한 마음
- 무색계 과보의 마음 一 4가지 一 누적 8가지
- 공무변처의 과보의 마음
- 식무변처의 과보의 마음
- 무소유처의 과보의 마음
- 비상비비상처의 과보의 마음
- 무색계 작용만 하는 마음 一 4가지 一 누적12가지
- 공무변처의 작용만 하는 마음
- 식무변처의 작용만 하는 마음
- 무소유처의 작용만 하는 마음
- 비상비비상처의 작용만 하는 마음
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]
자세한 정보 선정의 이름, 처소의 이름 ...
| 선정의 이름 |
처소의 이름 |
처소의 팔리어 이름 |
처소의 영문 이름 |
공무변처정
(空無邊處定) |
공무변처(空無邊處)
= 공무변처천(空無邊處天)[5] |
ākāsānañcāyatana |
the base of infinite space
= 무한한 공간의 토대(선정)[6] |
식무변처정
(識無邊處定) |
식무변처(識無邊處)
= 식무변처천(識無邊處天)[7] |
viññāṇañcāyatana |
the base of infinite consciousness
= 무한한 마음의 토대(선정)[8] |
무소유처정
(無所有處定) |
무소유처(無所有處)
= 무소유처천(無所有處天)[9] |
ākiñcaññāyatana |
the base of nothingness
= 아무것도 없음의 토대(선정)[10] |
비상비비상처정
(非想非非想處定) |
비상비비상처(非想非非想處)
= 비상비비상처천(非想非非想處天)[11] |
n’evasaññān’āsaññāyatana |
the base of neither perception nor non-perception
= 상(想)도 아니고 상 아님도 아님의 토대(선정)
= 상(想)이 존재하는 것도 아니고 존재하지 않는 것도 아님의 토대(선정)[12] |
닫기
무색계 유익한 마음은 무색계의 4가지 선정인 4무색정에 든 상태의 마음을 말하는 것으로 , 예를 들어, 욕계나 색계에 태어난 유정이 수행을 통해 4무색계(四無色界) 즉 4무색천(四無色天)에 들어갈 때 그 유정은 무색계 유익한 마음과 함께한다.[2][13]
무색계 과보의 마음은 과거 생에서 4무색정을 닦아 성취(획득이 아님)한 유정이 현생에서 무색계에서 태어날 때 함께하는 마음이다.[2][4][13] 무색계에는 물질이 없으므로 오직 중동분(眾同分)과 명근(命根) 등이 가화합하여 몸을 이룬다.[14]
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.
Bhikkhu 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.
"無色界" , 星雲. 《佛光大辭典》(불광대사전) 3판:
無色界
梵語 ārūpya-dhātu，巴利語 arūpa-dhātu。又作無色天、無色行天。與欲界、色界共稱三界。即指超越物質之世界，厭離物質之色想而修四無色定者死後所生之天界。謂此界有情之生存，固無色法、場所，從而無空間高下之別，然由果報之勝劣差別，則分為四階級，即空無邊處、識無邊處、無所有處、非想非非想處等四空處，故又稱四無色、四無色天、四無色處、四空天、四空、無色界諸天；若三界分為九地，則此四界相當於後半之四地，而一一附加「地」字稱呼，例如「空無邊處地」等。復以其屬於天界，故有時亦一一附加「天」字，稱為「空無邊處天」等。關於四天之壽命，各有異說，據大毘婆沙論卷八十四載，空無邊處有二萬劫，識無邊處四萬劫，無所有處六萬劫，非想非非想處八萬劫；長阿含經卷二十則依次為一萬劫、二萬一千劫、四萬二千劫、八萬四千劫；依立世阿毘曇論卷七，則將四天各分上、中、下三品，由空無邊處下品之一萬七千五百大劫，至非想非非想處上品之八萬大劫，總有十二品之壽量差別。此外，非想非非想處天因位居世界（有情之生存）之最高位，故又稱有頂、有頂天。又無色界之有情均為男身，但不具男根。〔業報差別經、法蘊足論卷十一、俱舍論卷八、卷十一、卷二十八、大毘婆沙論卷八十三、卷九十八、法苑珠林卷二、大乘法苑義林章卷五本〕（參閱「四無色定」2280）p6401
"空無邊處" , 星雲. 《佛光大辭典》(불광대사전) 3판:
空無邊處
梵名 Ākāśānantyāyatana，巴利名 Ākāsānañcāyatana。又作阿竭禪天、虛空知天、空知天、空無邊處地、空無邊處天、空處。乃四無色界之第一天，三界九地之一。指厭離形色之身，欣求虛空無邊，由加行入空無邊處定為因，所得定地之果報。由於厭離形色故無色蘊，僅由受、想、行、識之四蘊而成「異熟生」。無色界雖無處所，然有果報之差別，故暫付「處」之名。俱舍論頌疏論本卷八（大四一‧八六四上）：「修此定前，於加行位，厭有色身，思無邊空，作空無邊解，名空無邊處。」
據大毘婆沙論卷八十四載，初修空無邊處定者先應思惟牆上、樹上、崖上、舍上等諸虛空相，得此空相後，假想勝解，觀察照了無邊空相。以先思惟無邊空相而修加行，輾轉引起初無色定之故，稱空無邊處。〔法蘊足論卷八無色品、立世阿毘曇論卷七〕p4387
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.
"識無邊處天" , 星雲. 《佛光大辭典》(불광대사전) 3판:
識無邊處天
識無邊處，梵名 Vijñānānantyāyatana，巴利名 Viññāṇañcāyatana。為四無色界之第二。又作識無邊處、無邊識處、識無邊處地、無量識處天、識入處。略稱識處。指厭離空無邊處天，由識無邊之定所招感之果報。即思惟清淨眼等六種識之相，觀察照了無邊之識相，以先思惟無邊之識相而修加行，展轉引起第二無色定，稱為識無邊處。〔雜阿含經卷七、中阿含卷二十四大因經、起世經卷七、法蘊足論卷八、成實論卷十三、大毘婆沙論卷八十四、俱舍論卷八〕（參閱「空無邊處」4387、「無色界」6401）p8379
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.
"無所有處" , 星雲. 《佛光大辭典》(불광대사전) 3판:
無所有處
梵語 ākiñcanyāyatana 或 ākiṃcanya-āyatana，巴利語 ākiñcañña-āyatana。謂厭患識無邊處，修無所有處定，所感之異熟果；即超越識無邊處定，觀所緣皆無所有，思惟無所有之相，依此行力所生之處。又稱無所有處天。四無色界之第三。無所有處分為二種，即：(1)定，係修證所得之無所有處定。(2)生，乃由彼定所感之異熟果，即無所有處天。與其餘之空無邊處等，同以所繫無覆無記之受想行識四蘊為體。又據大毘婆沙論卷八十四載，此處眾生壽六萬大劫。同論卷一八五載，佛弟子生於九地之最後一地有頂地（即非想非非想地），以該地無聖道，故必依鄰近之無所有處定得阿羅漢果，是以此地為有聖道之最後地。〔中阿含卷二十四大因經、大毘婆沙論卷一三七、俱舍論卷八、品類足論卷七、立世阿毘曇論卷八、集異門足論卷六〕（參閱「四無色定」2280）p6414
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.
"非想非非想處天" , 星雲. 《佛光大辭典》(불광대사전) 3판:
非想非非想處天
非想非非想處，梵名 Naiva-saṃjñānāsaṃjñāyatana，巴利名 Nevasaññānāsaññāyatana。非想非非想乃就此天之禪定而稱之。此天之定心，至極靜妙，已無粗想，故稱非想；尚有細想，故稱非非想。又作非非想天、無思想亦無無想天、有想無想智天、非想非非想天、非有想非無想處天。乃無色界之第四天。此天位於三界九地之頂上，故又稱有頂天。此天之名有三種解說：(1)非如色界四禪及前三無色之明了之想相，故稱非想；非如無想及滅定，故稱非非想。因此地癡闇不明了、不決定，故稱非想非非想。(2)如無色界之第二天，不緣識處，故稱非想；如第三天，不緣無所有，故稱非非想。(3)於無色界第三之無所有處，除識處之想，今又除無想，共捨除想、無想，故稱非想非非想。由上之三說可略見此天之相狀。
首楞嚴經卷九（大一九‧一四六下）：「識性不動，以滅窮研，於無盡中，發宣盡性。如存不存，若盡非盡，如是一類，名為非想非非想處。」又此天之壽量，長阿含經卷二十載為八萬四千劫，立世阿毘曇論卷七則分為三品，此天之下品為七萬大劫，中品為七萬五千大劫，上品為八萬大劫；大毘婆沙論卷八十四則稱八萬劫。〔中阿含卷二十四大因經、立世阿毘曇論卷六、俱舍論卷二十八、大毘婆沙論卷一八五〕（參閱「無色界」6401）p4688
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.
"無色界定" , 星雲. 《佛光大辭典》(불광대사전) 3판:
無色界定
巴利語 arūpa-avacara-samādhi。又作無色定。無色界定含空無邊處定、識無邊處定、無所有處定、非想非非想處定等四無色定。此四無色定，係由欲界定、色界定而得之靜寂禪定；於此等禪定中，對欲、色等悉無想念。又根據說一切有部之說，空無邊處、識無邊處、無所有處等三定各又有味定（味等至）、淨定（淨等至）、無漏定（無漏等至）等三種，非想非非想處定則以定相昧劣之故，僅有味定、淨定二種而無無漏定。
以南傳佛教之觀點言之，則不僅於現世中由於精神極度統一之純粹專一現象可得無色定（屬於善淨之無色定），若因果報而生於無色界者亦可得無色定（屬於異熟之無色定）；除此二類外，其他另有證成聖道聖果者之「無漏無色定」，及現法樂住的阿羅漢之「唯作無色定」等。〔俱舍論卷二十八、清淨道論第十品、解脫道論卷二〕（參閱「四無色定」2280）p6401
"四無色定" , 星雲. 《佛光大辭典》(불광대사전) 3판:
四無色定
梵語 catasra ārūpya-samāpattayaḥ。又作四空定、四空處定、四無色。指超離色法（物質）繫縛之四種境界。即由思惟四無色界所得之定。若欲生於此四無色界，則必須修習四無色定；換言之，四無色定，乃對治色法之繫縛，滅除一切對外境之感受與思想的修行，及藉此修行所達到的清淨無染、虛空靜寂之精神境界。此四無色定各有兩類情形，即：(1)生於四無色界之「生無色」，於此之時，定心現前，故得定之名。(2)非由生得，而係修證所得；蓋假令其身雖猶在欲界等下地，然若因修證而現起無色界之定心，則亦得無色之果，稱為「定無色」。
據法蘊足論卷八無色品、大智度論卷十七等載，此四無色定即：(1)空無邊處定，又作空處定。此定超越色界之第四禪，滅除障礙禪定之一切想，思惟「空間為無限大」，亦即思惟空無邊之相。(2)識無邊處定，又作識處定。此定超越空無邊處定，而思惟「識為無限大」，亦即思惟識無邊之相。(3)無所有處定，又作少處定。此定超越識無邊處定，與無所有相應，即思惟無所有之相而安住之。(4)非想非非想處定，又作非有想非無想定。此定超越無所有處定，思惟非想非非想之相，具足而安住之。此定無明勝之想，故異於滅盡定；亦非無想，故亦異於無想定。
四無色定各以其自體而言，皆稱為根本定；接近根本定前之預備階段，稱為近分定，或加行定。加行，即事先加功用行之意。其中，空無邊處定之近分定，係緣欲界第四禪之色相以修行厭離，而尚有色想；然其餘三定之近分定及四定之根本定則全無色想，故四定仍總稱無色定。又非想非非想處定係依定之自相而立名，其下三定則依加行而立名。
四無色界，為脫離色法繫縛之四種境界。又稱四無色、四無色天、四無色處、四空處、四空天。四無色界名稱配於四無色定，依次稱為空無邊處天、識無邊處天、無所有處天、非想非非想處天（有頂天）。悉以無色為特點，既無自然國土與居處宮室，亦無色礙之肉身，僅以眾同分、命根等假和合為體。此外，將三界分為九地時，四無色界則稱空無邊處地，乃至非想非非想處地，相當於九地中之後四地。〔中阿含卷二十四大因經、坐禪三昧經卷下、俱舍論卷二十八、顯揚聖教論卷二、禪法要解卷下、法界次第初門卷上之下〕（參閱「無色界定」6401） p2280
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.
