출세간의 유익한 마음(팔리어: lokuttara-kusalacittāni 로-꿋따라 꾸살라 찟따-니, 영어: supramundane wholesome consciousnesses)은 특히 상좌부의 교학과 아비담마에서 사용하는 용어로, 욕계 · 색계 · 무색계 · 출세간의 총 89가지 마음 중 출세간에 속한 마음들로서, 번뇌를 단멸하는 또는 영원히 조복하는 역할을 하는 다음의 총 4가지 도(道, 팔리어: magga 막가, 영어: path)의 마음을 말한다.[1]
- 예류도의 마음
- 일래도의 마음
- 불환도의 마음
- 아라한도의 마음
또는 이 4가지를 이들 4가지 마음이 일어나는 기반이 되는 선정에 따라 세분한, 즉, 초선 · 제2선 · 제3선 · 제4선 · 제5선의 5선 체계에 따라 세분한 20가지(4 × 5 = 20)를 말한다. 이 경우 욕계 · 색계 · 무색계 · 출세간의 총 121가지 마음 중 총 20가지 도의 마음이 있다.[2]
출세간의 유익한 마음 즉 4도의 마음은 각각 한 찰나에서 일어나서 해당 번뇌를 단멸 또는 영원히 조복하고 무간(無間)으로 즉 바로 다음 찰나에서 각각에 해당하는 출세간의 과보의 마음이 일어나서 번뇌의 단멸 또는 조복의 증과를 향유한다, 즉 해탈의 상태를 경험한다. 즉, 예류도의 마음 다음 찰나에 예류과의 마음이, 일래도의 마음 다음 찰나에 일래과의 마음이, 불환도의 마음 다음 찰나에 불환과의 마음이, 아라한도의 마음 다음 찰나에 아라한과의 마음이 일어난다. 따라서 도의 마음은 각각마다 단 한 번 일어나고 한 유정에게서 다시 반복되지 않는다, 즉, 번뇌를 단멸 또는 영원히 조복하였기 때문에 반복될 필요가 없다.[3]
4도의 마음에 의해 단멸 또는 조복되는 번뇌는 다음과 같다.
자세한 정보 도의 마음, 번뇌 그룹 ...
닫기
출세간의 유익한 마음은 다음의 분류 또는 체계에 속한다.
Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. pp.55~56.
§26. Supramundane Wholesome Consciousness (lokuttara-kusalacittāni) — 4
1. Sotāpatti-maggacittaṁ.
2. Sakadāgāmi-maggacittaṁ.
3. Anāgāmi-maggacittaṁ.
4. Arahatta-maggacittañ cā ti.
Imāni cattāri pi lokuttara-kusalacittāni nāma.
1. Path consciousness of stream-entry.
2. Path consciousness of once-returning.
3. Path consciousness of non-returning.
4. Path consciousness of Arahantship.
These are the four types of supramundane wholesome consciousness.
Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. p.63.
The last jhāna (that is, the fifth) totals twenty-three: The fifth jhāna
considered as embracing both the last rūpajjhāna and the four arūpajjhānas 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 cittas with twenty each. Thus, the total
number of cittas in the Compendium of Consciousness increases from 89 to 121.
Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. p.57.
Guide to §§26—28
Supramundane consciousness (lokuttaracittāni): Supramundane consciousness
is consciousness that pertains to the process of transcending (uttara) the world (loka)
consisting of the five aggregates of clinging (upādānakkhandha). This type of
consciousness leads to liberation from saṁsāra, the cycle of birth and death, and to the
attainment of Nibbāna, the cessation of suffering. There are eight supramundane cittas.
These pertain to the four stages of enlightenment: (1) stream-entry (sotāpatti); (2) once-returning
(sakadāgāmi); (3) non-returning (anāgāmi); and (4) Arahantship (Arahatta).
Each stage involves two types of citta — path consciousness (maggacitta) and fruition
consciousness (phalacitta). All supramundane cittas take as object the unconditioned
reality, Nibbāna, but they differ as paths or fruits according to their functions. The path
consciousness has the function of eradicating (or of permanently attenuating42)
defilements; the fruition consciousness has the function of experiencing the degree of
liberation made possible by the corresponding path. The path consciousness is a
kusalacitta, a wholesome state; the fruition consciousness is a vipākacitta, 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” (phalasamāpatti — see below, Chapter 4, §22;
Chapter 9, §42).
The paths and fruits are attained by the method of meditation called “the
development of insight” (vipassanābhāvanā). This type of meditation involves the
strengthening of the faculty of wisdom (paññā). By sustained attention to the changing
phenomena of mind and matter, the meditator learns to discern their true characteristics
of impermanence (anicca), suffering (dukkha), and non-self (anattā). When these
insights gain full maturity, they issue in the supramundane paths and fruits (see Chapter
9, §§22—44).
42 This qualification is made in regard to the path of once-returning (as explained below).
Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. pp.57~58.
Path consciousness of stream-entry (sotāpatti-maggacitta): The entry upon the
irreversible path to liberation is called “stream-entry,” and the citta that experiences this
attainment is the path consciousness of stream-entry. The stream (sota) is the Noble
Eightfold Path, with its eight factors of Right View (or Right Understanding) (Sammā
Diṭṭhi), Right Thought (or Right Intention) (Sammā Saṁkappa), Right Speech (Sammā
Vācā), Right Action (Sammā Kammanta), Right Livelihood (Sammā Ājīva), Right Effort
(Sammā Vāyāma), Right Mindfulness (Sammā Sati), and Right Concentration (Sammā
Samādhi). 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 Nibbāna.
Though the factors of the eightfold path may arise in the mundane wholesome
cittas of virtuous worldlings (puthujjana), 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 Nibbāna.
The path consciousness of stream-entry has the function of cutting off the first
three fetters (saṁyojana) — (1) “personality view” (sakkāya-diṭṭhi), or wrong view of
self; (2) doubt (vicikicchā) about the Triple Gem; and (3) clinging to rites and ceremonies
(sīlabbata-parāmāsa) in the belief that they can lead to liberation. It further cuts off all
greed (lobha), hatred (dosa), and delusion (moha) strong enough to lead to a sub-human
rebirth. This citta also permanently eliminates five other cittas, namely, the four cittas
rooted in greed associated with wrong view (diṭṭhi), and the citta rooted in delusion
(moha) associated with doubt (vicikicchā). One who has undergone the experience of
stream-entry is assured of reaching final deliverance in a maximum of seven lives and of
never being reborn in any of the woeful planes of existence.
"三結", 星雲. 《佛光大辭典》(불광대사전) 3판:
三結
梵語 trīṇi saṃyojanāni，巴利語 tīṇi saṃyojanāni。又作初果三結。結，即見惑，眾生由此見惑結縛，不能出離生死。聲聞之人斷盡此惑，即證初果須陀洹，故稱初果三結。即：(1)有身見結（梵 satkāyadṛṣṭi-saṃyojana），謂眾生於五陰等法中，妄計為身，強立主宰，恆起我見。此乃三三摩地近障法中之空近障，亦為六十二見趣之根本。因諸見趣為餘煩惱之根本，餘煩惱為業之本，諸業又為異熟果之本；依異熟果，則一切善、不善、無記法皆得生長，故當斷之。(2)戒禁取結（梵 śīlavrataparāmarśa-saṃyojana），指行邪戒。乃三三摩地近障法中之無願近障，如外道之人，於非戒中謬以為戒，如持雞戒、狗戒等。(3)疑結（梵 vicikitsā-saṃyojana），即懷疑正理，迷心背理，不能深信正法。乃三三摩地近障法中之無相近障。以上三結為見惑中之最甚者，故為見惑之總稱，能斷此三結，則證預流果，得不墮法，定趣菩提。〔增一阿含經卷十六、大毘婆沙論卷四十六、大乘義章卷五末〕p84
Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. p.58.
Path consciousness of once-returning (sakadāgāmi-maggacitta): This citta 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 citta attenuates the grosser
forms of sensory desire (kāma-rāga) and ill will (vyāpāda). The person who has reached
this stage will be reborn in this world at most one more time before attaining liberation.
Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. p.58.
Path consciousness of non-returning (anāgāmi-maggacitta): 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 (kāma-rāga) and ill will (vyāpāda); it also permanently eliminates the two
cittas rooted in hatred.
Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. p.58.
Path consciousness of Arahantship (arahatta-maggacitta): An Arahant is a
fully liberated one, a person who has destroyed (hata) the enemy (ari) consisting of the
defilements (kilesa). The path consciousness of Arahantship is the citta that issues
directly in the full liberation of Arahantship. This citta destroys the five subtle fetters:
(1) desire for fine-material existence (rūpa-rāga); (2) desire for immaterial existence
(arūpa-rāga); (3) conceit (māna); (4) restlessness (uddhacca); and (5) ignorance (avijjā).
It also eliminates the remaining types of unwholesome cittas: the four rooted in greed
dissociated from views and the one rooted in delusion associated with restlessness.
