4무색정(四無色定, 영어: four immaterial jhānas, four formless concentrations)은 물질을 완전히 초월한 선정, 즉, 욕계의 조대한 물질과 색계의 미세한 물질 모두를 초월한 선정으로 오직 마음(citta)과 마음작용(cetasika)만이 남아 있는, 무색계에서 일어나는 공무변처정·식무변처정·무소유처정·비상비비상처정의 4가지 선정을 말한다.[1][2][3][4] 달리 말해, 색 · 수 · 상 · 행 · 식의 5온 중 색온이 없고 수 · 상 · 행 · 식의 4온만 있는 선정이다.[5] 즉 명색(名色, 정신과 물질) 중 명(名, 정신)만 있는 선정이다.
4무색정의 선정 요소[靜慮支, jhāna factor]는 4선 체계의 제4선 즉 5선 체계의 제5선의 선정 요소와 동일하다. 즉, 심(尋, 일으킨 생각) ·사(伺, 지속적 고찰) ·희(喜, 희열) · 낙(樂, 행복) ·심일경성(心一境性, 집중)의 선정 요소 중 심일경성(心一境性)만이 있다. 그리고 모든 마음(선정 즉 삼매도 일종의 마음이다. 여기서의 마음이란 '마음 + 마음작용'을 뜻한다.)에는 반드시 느낌이 따라야 하므로, 사(捨, 평온)가 함께하여 사(捨)와 심일경성(心一境性)의 두 가지 선정 요소만이 있다.[8][9][11]
그리고 이 두 가지 선정 요소는 더 이상 줄일 수 없는 최소 요소이고 4무색정도 일종의 선정이므로, 4무색정 모두가 이 두 요소를 가진다.[8]
식무변처정(識無邊處定, 산스크리트어: vijñānānantyāyatana, 팔리어: viññāṇañcāyatana 윈-나-난짜-아따나, 영어: jhāna on infinite consciousness, concentration on limitless consciousness)은 공간의 속박을 벗어나기 위해 무한한 공간과 함께하고 있는 무한한 마음에 집중하는 선정이다.[2][3][13][14]
무소유처정(無所有處定, 산스크리트어: ākiñcanyāyatana, 팔리어: ākiñcaññāyatana 아-낀짠나-아따나, 영어: jhāna on nothingness, concentration on nothingness)은 마음의 속박을 벗어나기 위해 아무것도 없음에 집중하는 선정이다.[2][3][15]상좌부의 아비담마에 따르면, 즉, 공무변처(식무변처가 아님)에서의 마음이 없음, 즉, 무한한 공간과 함께하고 있는 무한한 마음이 없음, 즉 "거기에 그 무엇이건 아무것도 없음(natthi kiñci)"에 집중하는 선정이다.[16][17]
비상비비상처정(非想非非想處定, 산스크리트어: naiva-saṃjñānāsaṃjñāyatana, 팔리어: n’evasaññān’āsaññāyatana 네-와산나-나-산나-아따나, 영어: jhāna of neither perception nor non-perception, concentration of neither perception nor non-perception)은 무소유처정에서 더 나아간, 무소유처정의 마음을 명상 대상으로 하여 집중하는 선정으로, 그 상태가 극히 미세하여 마음[想]이 있다고 할 수도 없고 마음이 없다고 할 수도 없는 선정이다.[2][3][18][19]
↑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.
↑ 가나다라마"四空定(사공정)", 운허. 《불교사전》:
四空定(사공정)
【범】 Catasra-ārūpya-samāpattaya 【팔】 Catasso-āruppa-samāpattiya 사무색정(四無色定)과 같음. (1) 공무변처정(空無邊處定). 먼저 색(色)의 속박을 싫어하여 벗어나려고, 색의 상(相)을 버리고, 무한한 허공관을 하는 선정(禪定). (2) 식무변처정(識無邊處定). 다시 더 나아가 내식(內識)이 광대 무변하다고 관하는 선정. (3) 무소유처정(無所有處定). 식(識)인 상(想)을 버리고, 심무소유(心無所有)라고 관하는 선정. (4) 비상비비상처정(非想非非想處定). 앞의 식무변처정은 무한한 식(識)의 존재를 관상(觀想)하므로 유상(有想)이고, 무소유처정은 마음이 존재하지 않는 것을 관상하므로 비상(非想)인데, 이것은 유상을 버리고, 비상을 버리는 선정이므로 비상비비상정이라 함.
↑ 가나다라마"四空處", DDB. 《Digital Dictionary of Buddhism》(電子佛教辭典). Edited by A. Charles Muller:
四空處
Basic Meaning: four locations in the formless realm
Senses:
The four spheres of existence within the formless realm. Those who practice the four formless concentrations are born here. The:
空無邊處 (ākāśa-anantya-āyatana), the abode of (or concentration on) limitless space; the mind becomes void and vast like space;
識無邊處 (vijñāna-anantya-āyatana), the abode of (or concentration on) limitless consciousness; the powers of perception and understanding are unlimited
無所有處 (akiñcanya-āyatana), the abode of nothingness; the discriminative powers of mind are subdued
非想非非想處 (naivasaṃjñāna-asaṃjña-āyatana), the abode of neither perception nor non-perception.
Existence in the first state lasts 20 great kalpas, increasing respectively to 40, 60, and 80 in the other three. Also written 四空定, 四空天, 四無色界, 四無色. 〔倶舍論〕 [Charles Muller; source(s): Nakamura, Soothill, Hirakawa]
↑"四無色定", DDB. 《Digital Dictionary of Buddhism》(電子佛教辭典). Edited by A. Charles Muller:
四無色定
Pronunciations
Basic Meaning: four formless concentrations
Senses:
Four states of concentration which lead to rebirth in the four formless heavenly realms. See 四空處 (Skt. catasraārūpya-samāpattayaḥ, catvāraārūpyāḥ; Pāli catasso āruppa-samāpattiyo; Tib. gzugs med snyoms 'jug bzhi, gzugs med bzhi). 〔瑜伽論 T 1579.30.557c8〕 [Charles Muller; source(s): Hirakawa, YBh-Ind]
↑"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.
↑ 가나다라Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. p.55.
Guide to §25 When classified by way of object: In relation to each type of immaterial-sphere
consciousness, there are two types of object (ālambana) to be understood: one is the
object to be directly apprehended by the citta (ālambitabba); the other is the object to be
transcended (atikkamitabba).
The arūpajjhānas differ from the rūpajjhānas in several important respects.
While the rūpajjhānas can take various objects such as the different kasiṇas, etc., each
arūpajjhāna apprehends just one object specific to itself. Also the rūpajjhānas differ
from each other with respect to their jhāna factors — the first having five factors, the
second four, etc. The meditator who wishes to attain the higher jhānas keeps the same
object and eliminates each successively subtler jhāna factor (jhānanga) until he reaches
the fifth jhāna. But, to progress from the fifth rūpajjhāna to the first arūpajjhāna, and
from one arūpajjhāna to the next, there are no more jhāna factors to be transcended.
Instead, the meditator progresses by transcending each successively subtler object.
The cittas of the arūpajjhānas all have the same two jhāna factors as the fifth
rūpajjhāna. As cittas, they are different because they pertain to a different sphere and
have different types of objects than the fifth jhāna. But, because, as jhānas, they are
constituted by the same two jhāna factors, they are sometimes considered by the teachers
of Abhidhamma as modes of the fifth jhāna.
↑ 가나Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. p.62.
Guide to §32 The immaterial-sphere consciousness is included in the fifth jhāna: As
explained earlier, the arūpajjhānas have the same two jhāna factors as the fifth rūpajjhāna
and are, therefore, considered modes of the fifth jhāna. Thus, when a meditator
uses an arūpajjhāna as a basis for developing insight, his path and fruition consciousness
become fifth jhāna supramundane cittas.
↑ 가나Bhikkhu 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.
↑Mehm Tin Mon (2015). 《The Essence of Buddha Abhidhamma》. Third edition. Mehm Tay Zar Mon, Mya Mon Yadanar Literature. pp.50~51.
To develop the third arūpa-jhāna he focusses
his attention not on the ākāsānañcāyatana kusala citta but on nothingness, meditating
“Natthi Kiñci” (there is nothing whatsoever) repeatedly till he reaches
the jhāna. This jhāna is called ākiñcaññāyatana kusala citta —
‘akiñcañña’ also means ‘nothingness’.
↑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.
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