무색계 작용만 하는 마음(팔리어: arūpāvacara-kriyācittāni 아루-빠-와짜라 끼리야- 찟따-니, 영어: immaterial-sphere functional consciousness)은 특히 상좌부의 교학과 아비담마 그리고 수행에서 사용하는 용어로, 붓다를 포함한 아라한만이 가지는 무탐·무진·무치의 3선근 모두와 함께하는 다음 4가지 무색계에서의 마음을 말한다.[1] 이 4가지는 공무변처정·식무변처정·무소유처정·비상비비상처정의 4무색정(四無色定)의 체계를 따른 것이다.
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.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.
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