욕계 작용만 하는 마음(팔리어: kāmāvacara-kriyācittāni 까-마-와짜라 끼리야- 찟따-니, 영어: sense-sphere functional consciousness) 또는 큰 작용만 하는 마음(팔리어: mahākiriya 마하-끼리야, 영어: great functional cittas)은 특히 상좌부의 교학과 아비담마 그리고 수행에서 사용하는 용어로, 붓다를 포함한 아라한만이 가지는 무탐·무진·무치의 3선근과 함께하는 다음 8가지 욕계에서의 마음을 말한다.[1]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.[2][3]
17. One consciousness, accompanied by joy, associated with knowledge, unprompted.
18. One consciousness, accompanied by joy, associated with knowledge, prompted.
19. One consciousness, accompanied by joy, dissociated from knowledge, unprompted.
20. One consciousness, accompanied by joy, dissociated from knowledge, prompted.
21. One consciousness, accompanied by equanimity, associated with knowledge, unprompted.
22. One consciousness, accompanied by equanimity, associated with knowledge, prompted.
23. One consciousness, accompanied by equanimity, dissociated from knowledge, unprompted.
1. Compendium of Consciousness 43
24. One consciousness, accompanied by equanimity, dissociated from knowledge, prompted.
These are the eight types of sense-sphere functional consciousness with roots.
Thus end, in all, the twenty-four types of sense-sphere consciousness with roots — wholesome, resultant, and functional.
↑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.
↑Mehm Tin Mon (2015). 《The Essence of Buddha Abhidhamma. Third edition. Mehm Tay Zar Mon, Mya Mon Yadanar Literature. p.42.
The above eight cittas can be translated in the same way as we
have translated the eight lobha-mūla cittas; the only change necessary
is to replace ‘diṭṭhi — wrong view’ with ‘ñāṇa — knowledge’. This knowledge
basically means the knowledge of knowing kamma and kamma-result.
↑Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. p.40.
Associated with knowledge (ñāṇasampayutta): Knowledge comprehends things
as they are (yathāsabhāvaṁ). In the consciousness associated with knowledge, the word
ñāṇa refers to the mental factor of wisdom (paññā-cetasika), which represents the root
non-delusion (amoha). Consciousness dissociated from knowledge (ñāṇavippayutta)
lacks this factor of wisdom, but it does not involve ignorance (avijjā) or delusion (moha),
which pertains only to unwholesome consciousness.
↑세친 지음, 현장 한역, 권오민 번역 (K.955, T.1558). 《아비달마구사론》 제25권:
‘신’ 등은 어떠한 연유에서 이와 같은 순서로 설해진 것인가? 이를테면 인과에 대해 먼저 신심(信心)을 일으킨 이는 결과를 얻기 위해 원인을 닦아야 하므로 다음으로 정진을 일으킨다. 정진으로 말미암아 염(念)은 소연에 머물게 되고, 염의 힘으로 말미암아 마음은 바로 선정을 획득하게 되며, 마음이 선정을 획득하였기 때문에 능히 참답게 아는 것이니, 그렇기 때문에 ‘신’ 등의 순서가 이와 같은 것이다.
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