解脫道論 無邊識處
昨天纔安住的虛空，今天成了要越的粗。虛空定的過患一段連寫「近色為怨」、「是事成麁」、「與有對想種種想不相遠離」與「成彼念著不得勝分」；「是事」所指及末句繫屬都不明，本段不把它拆成已有固定機制的三項。
從虛空處想轉向識處想
本段的操作很具體：「修虛空識令滿作意，令識無邊」；隨後從虛空處想起而越入識處，由識處想而心得安。這只說明此處如何從虛空定轉入無邊識處，不由這一段推出其他普遍規律。
成句依次作「起一切虛空故，思惟無邊識，成就入正受，於一切識處住」；其中「起」如何施受、「故」連接哪些語句，本段不能確定，故不作定解。
「色非色法」句法未決
問句作「色非色法，云何執為無邊？」；其句法論文沒有自釋，這裡保留未決。答語並列三項：唯無色法故成無邊，虛空無邊故說無邊，作無邊意故成無邊；末以「是故不妨識」收束。
結構相近，不強行說作者用意
本段與 08-21 有若干同式句：天處立名之比、心心數法、三分成就，都可以並排核對；但本段沒有說篇幅較短是要讀者回前段補讀。收帳仍按本段明文：識處天，壽四千劫——恰倍於虛空天（後站之數自有其列）。
The space settled in yesterday becomes the coarseness to be gone beyond today. The section on its faults continuously writes “near form as an enemy,” “this affair becomes coarse,” “not far removed from resistant and diverse perceptions,” and “attachment of mindfulness to that is formed, and no superior portion is gained.” What “this affair” denotes and where the final clause attaches are unclear; the passage does not divide them into three established mechanisms.
From Perception of the Base of Space to Perception of the Base of Consciousness
The operation is concrete: “cultivating the consciousness of space and making it fill, thereby making consciousness boundless.” Mind then rises from perception of the base of space and passes into the base of consciousness, settling through perception of the base of consciousness. This explains only how this passage turns from concentration on space to boundless consciousness; no general rule is inferred.
The formula proceeds, “because he arouses all space, he reflects on boundless consciousness, accomplishes entry into attainment, and dwells in the whole base of consciousness.” How 起 governs and which statements 故 joins cannot be determined here and remain unresolved.
The Syntax of 色非色法 Remains Unresolved
The question reads “色非色法，云何執為無邊？” The treatise does not explain its syntax, so it remains unresolved. The answer places three statements side by side: because it is a formless phenomenon it becomes boundless; because space is boundless it is called boundless; because one forms an intention of boundlessness it becomes boundless. It concludes, “Hence it does not obstruct consciousness.”
Structural Parallels Do Not Establish Authorial Intention
This passage and 08-21 contain parallel sentences—the comparison with a heavenly place, mind and mental factors, and three portions accomplished. They can be checked side by side, but the source does not say that the shorter length asks the reader to fill it from the preceding passage. The account closes according to its own words: the Heaven of Consciousness, four thousand eons—precisely twice the Heaven of Space, while later stations give their own numbers.
Shi Huijing · Waken · The Path of Freedom · The Base of Boundless Consciousness · Doorway · Summer 2026
阿羅漢優波底沙造，梁扶南三藏僧伽婆羅譯《解脫道論》〈行門品〉「無邊識處」· 大正藏 T32n1648〔起 T32 0421b〕。段首〔T32 …〕＝大正藏頁·欄錨。
〔T32 0421b〕
念虛空定過，爾時彼坐禪人於虛空處已得自在樂，起識一切入定，越虛空一切入。思惟虛空定麁、見識處細，復見虛空過患、復見識處功德。云何虛空過患？此定近色為怨，於虛空定是事成麁。與有對想種種想不相遠離，成彼念著不得勝分。如是見虛空過患，是識一切入功德是其對治，明無邊識定治。彼坐禪人已見如是虛空過患、已見識處功德，安詳念入安詳念起，修虛空識令滿作意，令識無邊。由識處想心受持，如是現作意，不久從虛空處想心起越於識處，由識處想而心得安。彼坐禪人起一切虛空故，思惟無邊識，成就入正受，於一切識處住。一切者，說於無餘。越虛空處者，越虛空處。越者謂正度，是謂越一切虛空處。無邊識者，唯彼虛空以識作意令滿無邊，是謂無邊識處。
問：色非色法，云何執為無邊？答：唯無色法故成無邊。何以故？非色之法無有邊際，不可得故。復次虛空無邊，故說無邊。無邊者，作無邊意，故成無邊。是故不妨識。入處者，是入識處。心心數法，此謂識處。識處者何義？是識無邊，此謂識無邊。識處者，如天住處名天處。此識已受持定，此謂識處定。入正受處者，得彼於識處定者，越虛空事，三分成就，以三種善十相具足，二十二功德相應，住於寂寂修定果報。是功德生識處，如初廣說。生識入功德者，修行識處入，命終生識處天，壽命四千劫（識入已竟）。
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
念虛空定的過患而起識一切入定
念虛空定的過患。那時那位坐禪人在虛空處已得自在樂，就起識一切入定，越過虛空一切入。
思惟虛空定是麁的、見識處是細的，又見虛空的過患、又見識處的功德。
虛空的過患
什麼是虛空的過患？原文把幾句接在一起：這定「近色為怨」；在虛空定中，「是事」成為麁；它與有對想、種種想相距不遠；末後又說「成彼念著不得勝分」。其中「近色」怎樣成為怨、「是事」指前面哪一事，以及「成彼念著」應接哪一句，原文都沒有說清。這裡只保留原來的先後，並確認全段把它們列在虛空定的過患下，末句說不得勝分；不替這幾句補成一套確定的心理次序。
這樣見了虛空的過患，這識一切入的功德就是它的對治——明無邊識定之治。
修無邊識定的作意與成句
那位坐禪人已這樣見虛空的過患、已見識處的功德，就安詳而念入、安詳而念起，修虛空之識令滿而作意，令識無邊。
由識處之想，心受持；這樣現前作意，不久就從虛空處之想心起而越於識處，由識處之想而心得安。
那位坐禪人因起一切虛空的緣故，思惟無邊之識，成就入正受，於一切識處住。
成句的逐語釋
所謂一切，是說於無餘。
所謂越虛空處，是越虛空處；所謂越，是說正度——這叫作越一切虛空處。
所謂無邊識，是唯以那虛空、以識作意令滿無邊——這叫作無邊識處。
「色非色法」何以執為無邊（句法未決）
問：原文問「色非色法，云何執為無邊？」其中「色非色法」怎樣斷句、各字如何相屬，原文沒有自釋；這裡不替它選定一種讀法，以下照答語逐句轉述。
答：唯無色法的緣故所以成無邊。為什麼？非色之法沒有邊際，不可得的緣故。
再者，虛空無邊，所以說無邊。所謂無邊，是作無邊之意，所以成無邊——所以不妨礙識。
入處、識處、識處定
所謂入處，是入識處；心、心數法——這叫作識處。
識處是什麼義？是識無邊——這叫作識無邊。所謂識處，如天的住處名為天處；這識已受持定——這叫作識處定。
入正受處與所生之天
所謂入正受處，原文先指「得彼於識處定者」，再連列「越虛空事，三分成就，以三種善十相具足，二十二功德相應，住於寂寂修定果報」。大意上的先後是：已得識處定，越過虛空之事，隨後列出三分、三種善、十相、二十二功德、寂寂而住與修定果報；但「三分成就」是哪三分，「以三種善」以下是資格、成就內容還是果報的修飾，原文沒有分界。這裡不替長句重新分類。其後只說：這功德生於識處，如最初所廣說。
所謂生識入之功德，是修行識處入，命終生識處天，壽命四千劫。
（識入已竟）
Recollecting the Faults of Concentration on Space and Arousing the Consciousness-Kasiṇa Concentration
He recollects the faults of concentration on space. At that time the meditator has gained mastery and pleasure in the base of space. He arouses the consciousness-kasiṇa concentration and goes beyond the space kasiṇa.
He reflects that concentration on space is coarse and sees that the base of consciousness is subtle. Again he sees the faults of space and the virtues of the base of consciousness.
The Faults of Space
What are the faults of space? The source joins several statements: this concentration is “near form, which is an enemy”; in concentration on space “this affair” becomes coarse; it is not far removed from resistant and diverse perceptions; and finally “attachment of mindfulness to that is formed, and no superior portion is gained.” How “near form” becomes an enemy, which preceding affair “this affair” denotes, and where “attachment of mindfulness to that is formed” attaches are all unclear. Only the original order is preserved here, together with the confirmation that the passage lists them as faults of concentration on space and ends with failure to gain a superior portion. No definite psychological sequence is supplied.
Seeing the faults of space in this way, the virtue of the consciousness kasiṇa is their counteragent: this makes clear the counteraction of the concentration of boundless consciousness.
Attention in Cultivating Boundless Consciousness and Its Accomplishment Formula
Having thus seen the faults of space and the virtues of the base of consciousness, the meditator recollects entry gently and recollects emergence gently. He attends by cultivating the consciousness of space and making it fill, thereby making consciousness boundless.
Through perception of the base of consciousness, mind sustains. Attending presently in this way, before long mind rises from perception of the base of space and goes beyond into the base of consciousness. Through perception of the base of consciousness, mind settles.
Because the meditator arouses all space, he reflects on boundless consciousness, accomplishes entry into attainment, and dwells in the whole base of consciousness.
Lexical Explanation of the Accomplishment Formula
“All” means without remainder.
“Going beyond the base of space” means going beyond the base of space. “Going beyond” means crossing correctly. This is called going beyond the whole base of space.
“Boundless consciousness” means that, with consciousness, one attends to that very space and makes it fill boundlessness. This is called the base of boundless consciousness.
How “色非色法” Is Apprehended as Boundless (Syntax Unresolved)
Question: The source asks, “色非色法，云何執為無邊？” How 色非色法 is divided and how its characters relate are not explained. No reading is selected; the answer is rendered sentence by sentence below.
Answer: Because it is solely a formless phenomenon, it becomes boundless. Why? A phenomenon that is not form has no boundary, which cannot be apprehended.
Furthermore, because space is boundless, it is called boundless. “Boundless” means that one forms an intention of boundlessness and therefore becomes boundless. Hence it does not obstruct consciousness.
Entry into the Base, Base of Consciousness, and Concentration on the Base of Consciousness
“Entry into the base” is entry into the base of consciousness. Mind and mental factors are called the base of consciousness.
What is the meaning of the base of consciousness? It is consciousness being boundless; this is called boundless consciousness. As the dwelling place of devas is called a heavenly place, when this consciousness has sustained concentration it is called concentration on the base of consciousness.
The Place of Entry into Attainment and the Heaven of Rebirth
Under “the place of entry into attainment,” the source first refers to “one who has gained concentration on the base of consciousness” and then continuously lists “goes beyond matters of space, three portions accomplished, through three kinds of goodness ten characteristics fulfilled, associated with twenty-two virtues, dwelling in deep quiet, and cultivating the result of concentration.” The broad order is: having gained concentration on the base of consciousness, going beyond matters of space, and then the three portions, three kinds of goodness, ten characteristics, twenty-two virtues, dwelling in deep quiet, and the result of cultivating concentration. But which three portions are meant, and whether the words from “through three kinds of goodness” onward state qualifications, accomplishments, or modifiers of the result, have no boundary in the source. The long sentence is not reclassified here. It then says only that this virtue brings rebirth in the base of consciousness, as explained at length at the beginning.
“The virtue of rebirth in consciousness-entry” means cultivating entry into the base of consciousness and, at death, being reborn in the Heaven of Consciousness, with a lifespan of four thousand eons.
(The consciousness entry is complete.)
Shi Huijing · Waken · The Path of Freedom · The Base of Boundless Consciousness · Vernacular · Summer 2026
上一段拆了地相之壇、以虛空為緣；本段再進一處，所越的是先前所住的虛空。論文說「修虛空識令滿作意，令識無邊」〔T32 421b11–12〕，又說從虛空處想起而越於識處、由識處想心得安〔T32 421b12–14〕。本疏只依這些明文，說本段從虛空處想轉向識處想並令識無邊，不另加讀法標籤。
念虛空定過而起識一切入定
「念虛空定過，爾時彼坐禪人於虛空處已得自在樂，起識一切入定，越虛空一切入。思惟虛空定麁、見識處細」〔T32 421b03–05〕。本段依次說坐禪人已於虛空處得自在樂、念虛空定過、起識一切入定、越虛空一切入，又思惟虛空定麁而見識處細。過患接著寫：「此定近色為怨，於虛空定是事成麁。與有對想種種想不相遠離，成彼念著不得勝分」〔T32 421b06–08〕。「近色」如何為怨、「是事」所指何事，以及「成彼念著」上接哪一語，論文在本段都沒有另釋，故不能把長句拆成三個已有明確機制的項目。可確認者只到原句次序：近色為怨、是事成麁、與二想不相遠離、末說念著不得勝分；隨後說識一切入功德是其對治，並標出無邊識定之治。
手法：從虛空處想轉向識處想
「安詳念入安詳念起」〔T32 421b11〕明載念入與念起；「祥／詳」有訂正讀，考據並錄。本段接著說：「修虛空識令滿作意，令識無邊。由識處想心受持，如是現作意，不久從虛空處想心起越於識處，由識處想而心得安」〔T32 421b11–14〕。這裡可以逐句確定的操作是：作意令識無邊，從虛空處想心起而越於識處，最後由識處想而心得安。在這個次第裡，行者先見虛空過患與識處功德，安詳念入、安詳念起，然後修虛空識令滿作意；論文把結果寫成「令識無邊」，並列識處想受持與心得安。本段所說止於這一次轉定。
逐語細看，心與想的關係在三句中各有明文：先是「由識處想心受持」，再是「從虛空處想心起越於識處」，最後是「由識處想而心得安」〔T32 421b13–14〕。第一句記心受持，第二句記從虛空處想而起、越入識處，第三句記心因識處想而安；三句的動詞與次序都照原文保留。「修虛空識令滿作意」的內部句法，論文沒有另釋，故只連同下一句「令識無邊」照次序讀，不另補一套心識機制。
「彼坐禪人起一切虛空故，思惟無邊識，成就入正受，於一切識處住」〔T32 421b14–15〕。可確定的是原文依次列「起一切虛空故」「思惟無邊識」「成就入正受」「於一切識處住」；其中「成就入正受」在前，「於一切識處住」在後，這個次序也完全依原文保留。「起」如何施受、以及「故」究竟把前後哪些語句連成因果，本段沒有另釋，故不把它改寫成每一處都必先離前處的規則。三目逐釋跟上：「一切者，說於無餘」〔T32 421b15–16〕（08-21 作「說於無餘起」，多一「起」字，保留不齊）；「越者謂正度」〔T32 421b16–17〕；「無邊識者，唯彼虛空以識作意令滿無邊」〔T32 421b17–18〕。末句只明載以彼虛空、以識作意、令滿無邊，不另補識如何從虛空取得無邊的機制。
停問：「色非色法」句法如何？
「問：色非色法，云何執為無邊？」〔T32 421b19〕——在此停問。「色非色法」怎樣斷句、各字如何相屬，論文沒有自釋；所以不先把問句改寫為「識是非色法」，只據隨後的答語讀其明說之義。
論文一問三答並下（反詰之答，末句總收）：第一，「唯無色法故成無邊。何以故？非色之法無有邊際，不可得故」〔T32 421b19–21〕；第二，「復次虛空無邊，故說無邊」〔T32 421b21〕；第三，「無邊者，作無邊意，故成無邊」〔T32 421b21–22〕。末句以「是故不妨識」〔T32 421b22〕收束。這裡據文可分明的，就是答語並列的這三項；論文沒有再為三答安立體、緣、修的分類，也沒有排定深淺次第。
與前段結構相近，本段仍各句自讀
本段若與 08-21 並讀，可以看見若干結構相近處，但原文沒有說較短的篇幅出於什麼用意。天處立名之比再用（「如天住處名天處」〔T32 421b24–25〕，與 08-21 字序小異，保留不齊）、「入處者，是入識處。心心數法，此謂識處」〔T32 421b22–23〕同式、又自問「識處者何義？是識無邊，此謂識無邊」〔T32 421b23–24〕——識處之義即識之無邊；「此識已受持定，此謂識處定」〔T32 421b25〕——識既受持於定，得識處定之名；「越虛空事，三分成就」〔T32 421b26〕與前段「越色事三分」〔T32 421a28〕在句式上相近（目皆不列，保留不配）。這些相似處只依原句並排核對，不另推定篇幅長短的章法用意。
本段其實把三個相近的名稱逐一交代：先以「入處者，是入識處」說入處；再以「心心數法，此謂識處」標出識處；接著自問識處何義，答「是識無邊，此謂識無邊」〔T32 421b23–24〕。其後另用天的住處名天處作比，才說「此識已受持定，此謂識處定」〔T32 421b25〕。因此，入處、識處、識處定在原文中各有一句，不應合併成一個沒有分別的名稱。
收帳照格：「入正受處者，得彼於識處定者，越虛空事，三分成就，以三種善十相具足，二十二功德相應，住於寂寂修定果報。是功德生識處，如初廣說」〔T32 421b25–28〕——入正受處即得而住之，功德生於識處，餘指前；「生識入功德者，修行識處入，命終生識處天，壽命四千劫（識入已竟）」〔T32 421b28–421c01〕——虛空天二千劫，識處天四千劫，此站恰倍之（後站之數自有其列，不作全梯之律）。夾註「識入已竟」是一門之畢語（本段唯一夾註，保留）——行門品以「已竟」記門，一門一結；識一切入至此關帳。
入正受處的資格也按原次序保存：得識處定、越虛空事、三分成就、三種善十相具足、二十二功德相應，並住於寂寂而修定果報〔T32 421b25–28〕。「三分」究竟是哪三分，本段沒有列目，不能代補；末後只把修行識處入、命終生識處天、壽命四千劫三事明列，並以夾註「識入已竟」結束。
收束
回到所見，論文實際寫的是：從虛空處想起，思惟無邊識，以識處想受持而心得安；又以識作意令滿無邊〔T32 421b12–18〕。帶走三件：本段從虛空處想轉向識處想並令識無邊；「色非色法」句法未決，答語依次列無色法、虛空無邊與作無邊意；本段與前段有若干同式句，可並排核對，但不由篇幅長短推定作者用意。
The preceding passage dismantled the earth-sign maṇḍala and took space as its object. This passage advances one base farther, going beyond the space in which it had previously dwelt. The treatise says, “He attends by cultivating the consciousness of space and making it fill, thereby making consciousness boundless” 〔T32 421b11–12〕, then says that mind rises from perception of the base of space and goes beyond into the base of consciousness, and that through perception of the base of consciousness mind settles 〔T32 421b12–14〕. This exposition keeps only these explicit statements: the passage turns from perception of the base of space to perception of the base of consciousness and makes consciousness boundless. It adds no interpretive label.
Recollecting the Faults of Concentration on Space and Arousing the Consciousness-Kasiṇa Concentration
“Recollecting the faults of concentration on space, at that time the meditator has gained mastery and pleasure in the base of space. He arouses the consciousness-kasiṇa concentration and goes beyond the space kasiṇa. He reflects that concentration on space is coarse and sees that the base of consciousness is subtle” 〔T32 421b03–05〕. The passage says in order that the meditator has gained mastery and pleasure in space, recollects its faults, arouses the consciousness-kasiṇa concentration, goes beyond the space kasiṇa, reflects that concentration on space is coarse, and sees the base of consciousness as subtle. The faults continue: “This concentration is near form, which is an enemy; in concentration on space this affair becomes coarse. It is not far removed from resistant and diverse perceptions; attachment of mindfulness to that is formed, and no superior portion is gained” 〔T32 421b06–08〕. How nearness to form is an enemy, what “this affair” denotes, and where “attachment of mindfulness to that is formed” attaches are not explained. The long sentence cannot be divided into three items with already determined mechanisms. What can be confirmed is only its order: near form as enemy; this affair becoming coarse; not being far removed from the two perceptions; finally attachment and failure to gain a superior portion. The text then says that the virtue of the consciousness kasiṇa is their counteragent and names the counteraction of the concentration of boundless consciousness.
The Method: From Perception of the Base of Space to Perception of the Base of Consciousness
“Recollects entry gently and recollects emergence gently” 〔T32 421b11〕 expressly names recollection of entering and emerging. 祥 / 詳 has a corrected reading, recorded in the apparatus. The passage continues: “He attends by cultivating the consciousness of space and making it fill, thereby making consciousness boundless. Through perception of the base of consciousness, mind sustains. Attending presently in this way, before long mind rises from perception of the base of space and goes beyond into the base of consciousness. Through perception of the base of consciousness, mind settles” 〔T32 421b11–14〕. The operations that can be determined sentence by sentence are: attending to make consciousness boundless, mind rising from perception of the base of space and going beyond into the base of consciousness, and finally mind settling through perception of the base of consciousness. In this sequence, the practitioner first sees the faults of space and virtues of consciousness, gently recollects entry and emergence, and then cultivates the consciousness of space, making it fill. The treatise states the result as “making consciousness boundless” and places sustaining by perception of the base of consciousness beside settled mind. This passage goes no farther than this single transition.
Read closely, the relation of mind and perception is explicit in three sentences: “Through perception of the base of consciousness, mind sustains”; “mind rises from perception of the base of space and goes beyond into the base of consciousness”; and “through perception of the base of consciousness, mind settles” 〔T32 421b13–14〕. The first records sustaining, the second arising from perception of space and passing into consciousness, and the third settling through perception of consciousness. Their verbs and order are retained. The internal syntax of “cultivating the consciousness of space and making it fill” is not explained, so it is read in sequence with “making consciousness boundless,” without a further mechanism of mind or consciousness.
“Because the meditator arouses all space, he reflects on boundless consciousness, accomplishes entry into attainment, and dwells in the whole base of consciousness” 〔T32 421b14–15〕. What can be confirmed is the original sequence: “because he arouses all space,” “reflects on boundless consciousness,” “accomplishes entry into attainment,” and “dwells in the whole base of consciousness.” Accomplishment of entry precedes dwelling in the base. How 起 governs an object and which statements 故 joins causally are not further explained, so the sentence is not turned into a rule that each base must first leave the preceding one. The three lexical explanations follow: “All means without remainder” 〔T32 421b15–16〕, whereas 08-21 had “arising without remainder,” adding 起; the difference is retained. “Going beyond means crossing correctly” 〔T32 421b16–17〕. “Boundless consciousness means that, with consciousness, one attends to that very space and makes it fill boundlessness” 〔T32 421b17–18〕. The last states only that with that space, consciousness attends and makes boundlessness full; no mechanism by which consciousness derives boundlessness from space is added.
Pause at the Question: How Is 色非色法 to Be Read?
“Question: 色非色法，云何執為無邊？” 〔T32 421b19〕. Pause here. The source does not explain how 色非色法 is divided or how its characters relate. The question must not first be rewritten as “consciousness is a formless phenomenon”; only what the ensuing answer states may be read.
One question receives three answers in succession, with a concluding statement. First, “Because it is solely a formless phenomenon, it becomes boundless. Why? A phenomenon that is not form has no boundary, which cannot be apprehended” 〔T32 421b19–21〕. Second, “Furthermore, because space is boundless, it is called boundless” 〔T32 421b21〕. Third, “Boundless means that one forms an intention of boundlessness and therefore becomes boundless” 〔T32 421b21–22〕. “Hence it does not obstruct consciousness” 〔T32 421b22〕 closes them. What is clearly divided in the text is just these three answers. It does not classify them as substance, object, and cultivation or rank them in depth.
Structurally Close to the Previous Passage, Yet Each Sentence Reads on Its Own
Read beside 08-21, this passage has several structural parallels, but the source does not say why its treatment is shorter. The heavenly-place comparison reappears—“as the dwelling place of devas is called a heavenly place” 〔T32 421b24–25〕—with a slightly different word order from 08-21, which is retained. “Entry into the base is entry into the base of consciousness. Mind and mental factors are called the base of consciousness” 〔T32 421b22–23〕 uses the same form. It again asks, “What is the meaning of the base of consciousness? It is consciousness being boundless; this is called boundless consciousness” 〔T32 421b23–24〕. Thus the meaning of the base of consciousness is consciousness’s boundlessness. “This consciousness has sustained concentration; this is called concentration on the base of consciousness” 〔T32 421b25〕. “Going beyond matters of space, three portions accomplished” 〔T32 421b26〕 resembles “going beyond the three portions of matters of form” 〔T32 421a28〕. Neither lists the portions, so neither is assigned. These parallels are placed beside one another according to their exact sentences; no authorial intention is inferred from the difference in length.
The passage in fact accounts separately for three close names. First, “entry into the base is entry into the base of consciousness” explains entry. Then “mind and mental factors are called the base of consciousness” identifies the base. Next it asks the meaning of the base and answers, “It is consciousness being boundless; this is called boundless consciousness” 〔T32 421b23–24〕. Only after the comparison with the heavenly dwelling place does it say, “This consciousness has sustained concentration; this is called concentration on the base of consciousness” 〔T32 421b25〕. Entry into the base, base of consciousness, and concentration on the base of consciousness therefore each receive a sentence and should not be merged into one undifferentiated name.
The account closes in the established form: “The place of entry into attainment means one who has gained concentration on the base of consciousness, goes beyond matters of space, three portions accomplished, through three kinds of goodness ten characteristics fulfilled, associated with twenty-two virtues, dwelling in deep quiet, and cultivating the result of concentration. This virtue brings rebirth in the base of consciousness, as explained at length at the beginning” 〔T32 421b25–28〕. Entry into attainment is gaining and dwelling there; virtue brings rebirth in consciousness, while the rest points backward. “The virtue of rebirth in consciousness-entry means cultivating entry into the base of consciousness and, at death, being reborn in the Heaven of Consciousness, with a lifespan of four thousand eons (the consciousness entry is complete)” 〔T32 421b28–421c01〕. The Heaven of Space had two thousand eons; the Heaven of Consciousness has four thousand, precisely twice this station. The numbers of later stations have their own lists and are not made into a law for the whole ascent. The inline note 識入已竟 is the closing phrase of this entry and the only inline note in the passage. It is retained: the chapter marks the completion of a gate with “is complete,” and this consciousness entry closes here.
The qualifications under entry into attainment also remain in the source’s order: gaining concentration on the base of consciousness; going beyond matters of space; three portions accomplished; three kinds of goodness and ten characteristics fulfilled; association with twenty-two virtues; and dwelling in deep quiet while cultivating the result 〔T32 421b25–28〕. Which three portions are meant is not listed and cannot be supplied. The end states only cultivation of entry into the base of consciousness, death, rebirth in the Heaven of Consciousness, and four thousand eons, followed by the inline conclusion.
Conclusion
Return to what is seen. The treatise actually writes that mind rises from perception of the base of space, reflects on boundless consciousness, is sustained by perception of the base of consciousness, and settles; it also says that with consciousness one attends and makes boundlessness full 〔T32 421b12–18〕. Carry away three things: the passage turns from perception of space to perception of consciousness and makes consciousness boundless; the syntax of 色非色法 remains unresolved, while the answer lists formless phenomenon, boundless space, and forming an intention of boundlessness; and several sentences parallel the preceding passage, but no authorial intention is inferred from their difference in length.
Shi Huijing · Waken · The Path of Freedom · The Base of Boundless Consciousness · Exposition · Summer 2026
考據Apparatus
全段定位 本段出自《解脫道論》卷第五〈行門品〉之二，接前段虛空天壽數〔T32 421b02〕而下，為無色定之第二段。先念虛空定過而起識一切入定，出虛空過患，立無邊識處成句並逐語還釋；次以一問料簡色非色法何以執為無邊，末以入處、識處、識處定三語之釋與入正受處、所生天收之，段末以夾註「識入已竟」〔T32 421c01〕標一門之畢。其下「念無邊識定過患」〔T32 421c02〕另起一節，屬下一單元。
一、科判定位
本段明書「問」者一，餘皆答語之延伸；問答之界與段內節次逐字可核：
| 節 | 經文起訖逐字（各繫其錨） |
|---|---|
| 念虛空定過而起識定 | 「念虛空定過」〔T32 421b03〕…「復見虛空過患、復見識處功德」〔T32 421b05–06〕 |
| 虛空之過患 | 「云何虛空過患？」〔T32 421b06〕…「明無邊識定治」〔T32 421b09–10〕 |
| 修無邊識定之作意與成句 | 「彼坐禪人已見如是虛空過患」〔T32 421b10〕…「於一切識處住」〔T32 421b15〕 |
| 成句之逐語釋 | 「一切者，說於無餘」〔T32 421b15–16〕…「是謂無邊識處」〔T32 421b18〕 |
| 色非色法何以執為無邊 | 「問：色非色法，云何執為無邊？」〔T32 421b19〕…「是故不妨識」〔T32 421b22〕 |
| 入處·識處·識處定 | 「入處者，是入識處」〔T32 421b22–23〕…「此謂識處定」〔T32 421b25〕 |
| 入正受處與所生天 | 「入正受處者，得彼於識處定者」〔T32 421b25–26〕…「命終生識處天，壽命四千劫」〔T32 421b29–421c01〕 |
單元界與問答界相合：本單元起於 421b03 念虛空定過之語、止於 421c01 識入已竟之夾註，不切斷任何一問。本段結構與 08-21 同型：念前定之過→出過患→立成句→逐語釋→料簡一問→末語之釋→入正受與所生天。
全段定位錨
〔T32, 421b03–421c01〕
二、詞義與譯語（逐字各繫其錨）
| 名相 | 本段用法 | 章內接點（可核） |
|---|---|---|
| 虛空過患 | 「此定近色為怨」〔T32 421b06〕、「與有對想種種想不相遠離」〔T32 421b07–08〕 | 「近…為怨」之式前見 08-19 三禪過患〔T32 420a10〕與 08-21 第四禪過患〔T32 420c17–18〕，三處同構而所近者遞轉 |
| 無邊識定治 | 「明無邊識定治」〔T32 421b09–10〕 | 「治」字有校記（見目三），四本無之 |
| 安詳念入安詳念起 | 「安詳念入安詳念起」〔T32 421b11〕 | 大正本二字不同（前作「詳」、後作「祥」），【CB】據麗本畫一作「詳」（見目三） |
| 越（正度） | 「越者謂正度」〔T32 421b16–17〕 | 08-21 之「越」未別出此釋，本段始以「正度」釋之 |
| 無邊識 | 「唯彼虛空以識作意令滿無邊，是謂無邊識處」〔T32 421b17–18〕 | 與 08-21「於空正安心令滿無邊」〔T32 421a23〕同以「令滿無邊」立名 |
| 一切者，說於無餘 | 「一切者，說於無餘」〔T32 421b15–16〕 | 同語全論四見（420c28／421b15–16／421c13–14／422a10–11），四無色定各出其一；08-21 之首見作「一切者，說於無餘起」〔T32 420c28〕，多一「起」字，照錄不齊 |
| 識處 | 「心心數法，此謂識處」〔T32 421b23〕；復問其義「是識無邊，此謂識無邊」〔T32 421b23–24〕 | 與 08-21 虛空入之釋「入虛空處心心數法」〔T32 421a24〕同式 |
| 識處定 | 「如天住處名天處。此識已受持定，此謂識處定」〔T32 421b24–25〕 | 與 08-21〔T32 421a26〕同以天處立名為比，而字序不一（彼作「如住天處名天處」、此作「如天住處名天處」），照錄不齊、不代畫一 |
| 越虛空事三分 | 「越虛空事，三分成就」〔T32 421b26〕 | 08-21 作「越色事三分」〔T32 421a28〕；二處皆不列其目，照字面保留，不代配數 |
| 識處天 | 「命終生識處天，壽命四千劫」〔T32 421b29–421c01〕 | 08-21 虛空天壽二千劫〔T32 421b01–02〕，本段倍之 |
| 識入已竟 | 夾註「（識入已竟）」〔T32 421c01〕 | 本段唯一夾註，為一門之畢語，非正文之句，照錄不改 |
三、校記與異讀
本段範圍內大正藏校記六處（其中訂正讀一處），均誌而不改；本文之讀依大正本，唯訂正讀一處從【CB】：
| 錨 | 底本 | 異讀 | 見證 |
|---|---|---|---|
| 421b03 | 念（念虛空定過） | 念空 | 【宋】【元】【明】【宮】 |
| 421b09 | 是（是識一切入功德） | 見 | 【宋】【元】【明】【宮】 |
| 421b10 | 治（明無邊識定治） | 〔－〕（無此字） | 【宋】【元】【明】【宮】 |
| 421b11 | 祥（安詳念起） | 詳 | 【CB】【麗-CB】（訂正讀） |
| 421b11 | 令（修虛空識令滿作意） | 念 | 【明】 |
| 421b19 | 色（答：唯無色法故成無邊） | 邊 | 【明】 |
誌錄不判五事：
- 421b03「念虛空定過」，四本作「念空虛空定過」。並錄不判。
- 421b09「是識一切入功德是其對治」之首「是」，四本作「見」——作「見」則與上句「如是見虛空過患」相承。並錄不判。
- 421b10「明無邊識定治」之「治」，四本無之。有則「治」字重出於「是其對治」之後，無則語止於「明無邊識定」。並錄不判。
- 421b11 大正本作「安詳念入安祥念起」，前後二字不同；【CB】據麗本訂後一字為「詳」，本文從訂正之讀。
- 421b19 答語「唯無色法故成無邊」之「色」，明本作「邊」。並錄不判。
校本命中二項：本段正文缺字零命中；夾註一命中——「（識入已竟）」〔T32 421c01〕。
四、論主引據
本段無標為佛語或他說之引據，查無所獲；「如初廣說」〔T32 421b28〕指本論前文而非他書，不入引據。
五、譬喻·修辭
- 天住處之比〔T32 421b24–25〕：「如天住處名天處」——與 08-21「如住天處名天處」〔T32 421a26〕同以天處立名為比而字序不一，前釋虛空處入、此釋識處；照錄不齊、不代畫一。
- 麁細對舉〔T32 421b04–05〕：「思惟虛空定麁、見識處細」——與 08-21「色定麁、虛空定細」〔T32 420c13〕同構，所麁者由色定遞轉為虛空定。
- 三目逐釋〔T32 421b15–18〕：成句既立，取「一切」「越虛空處」「無邊識」三語逐一還釋，末以「是謂無邊識處」自收。
- 反詰之答〔T32 421b19–22〕：一問而三答並下（唯無色法故·虛空無邊故·作無邊意故），末以「是故不妨識」收之。
六、章內互讀
- 前指：虛空處成句與所生天 08-21〔T32 421a27–421b02〕（本段所承）；「於空正安心令滿無邊」08-21〔T32 421a23〕；「如住天處名天處」08-21〔T32 421a26〕；「越色事三分」08-21〔T32 421a28〕；三禪過患「謂近喜為怨」08-19〔T32 420a10〕。
- 後指：無所有處自「念無邊識定過患」〔T32 421c02〕起（下一單元）；「一切者，說於無餘」後二見〔T32 421c13–14〕〔T32 422a10–11〕。
七、傳本
作者、譯者與傳本諸問題，本編不於考據內立說。
Location of the complete passage. This passage is from fascicle five, the second part of the Chapter on Fields of Practice in the Path of Freedom. It follows the preceding lifespan of the Heaven of Space 〔T32 421b02〕 and is the second passage on the formless concentrations. It recollects the faults of space and arouses the consciousness-kasiṇa concentration, gives the faults of space, establishes the formula for boundless consciousness and explains it term by term, then uses one question to analyze how 色非色法 can be apprehended as boundless. It ends by explaining entry into the base, the base of consciousness, and its concentration, together with entry into attainment and heavenly rebirth. The inline note “識入已竟” 〔T32 421c01〕 marks the completion of this entry. “Recollecting the faults of the concentration of boundless consciousness” 〔T32 421c02〕 begins the next unit.
1. Textual and Structural Location
The passage contains one question explicitly marked “Question:”. Everything else extends the account. Its sections can be checked word for word:
| Section | Exact beginning and end of the source, each with its anchor |
|---|---|
| Recollecting the faults of space and arousing consciousness concentration | “Recollect the faults of concentration on space” 〔T32 421b03〕 … “again sees the faults of space and the virtues of the base of consciousness” 〔T32 421b05–06〕 |
| Faults of space | “What are the faults of space?” 〔T32 421b06〕 … “discerns the counteraction of concentration on boundless consciousness” 〔T32 421b09–10〕 |
| Attention in cultivating boundless consciousness and its formula | “The meditator, having seen the faults of space in this way” 〔T32 421b10〕 … “dwells in the base of all consciousness” 〔T32 421b15〕 |
| Lexical explanation of the formula | “All means that it is stated without remainder” 〔T32 421b15–16〕 … “this is called the base of boundless consciousness” 〔T32 421b18〕 |
| How 色非色法 is apprehended as boundless | “Question: 色非色法，云何執為無邊？” 〔T32 421b19〕 … “therefore consciousness is not obstructed” 〔T32 421b22〕 |
| Entry, base of consciousness, and its concentration | “Entry into the base means entry into the base of consciousness” 〔T32 421b22–23〕 … “this is called concentration on the base of consciousness” 〔T32 421b25〕 |
| Entry into attainment and heavenly rebirth | “One who enters the place of attainment is one who has attained that concentration on the base of consciousness” 〔T32 421b25–26〕 … “at death one is born in the Heaven of Consciousness, with a lifespan of four thousand eons” 〔T32 421b29–421c01〕 |
The unit boundary coincides with question-and-answer boundaries. It begins at 421b03 with recollection of the faults of space and ends at 421c01 with the inline note, cutting no question. Its structure parallels 08-21: recollecting the preceding concentration’s faults, giving faults, establishing and explaining a formula, one analytical question, explaining final terms, and closing with attainment and rebirth.
Anchor for the complete passage
〔T32, 421b03–421c01〕
2. Terms and Translation (Every Citation Anchored)
| Term | Use in this passage | Checkable connection within the chapter |
|---|---|---|
| Faults of space | “此定近色為怨” 〔T32 421b06〕 and “與有對想種種想不相遠離” 〔T32 421b07–08〕 | The formula “near … as an enemy” occurs earlier in the third-jhāna faults 〔T32 420a10〕 and fourth-jhāna faults 〔T32 420c17–18〕. The structure recurs while what is near changes |
| Counteraction by boundless-consciousness concentration | “明無邊識定治” 〔T32 421b09–10〕 | 治 has a note and is absent from the four witnesses; see section 3 |
| Recollects entry gently and emergence gently | “安詳念入安詳念起” 〔T32 421b11〕 | The Taishō base uses different characters in the two places, first 詳 and then 祥. 【CB】 regularizes the latter to 詳; see section 3 |
| Going beyond as crossing correctly | “越者謂正度” 〔T32 421b16–17〕 | Unit 08-21 did not separately give this gloss; it first appears here |
| Boundless consciousness | “唯彼虛空以識作意令滿無邊，是謂無邊識處” 〔T32 421b17–18〕 | It parallels 08-21 “於空正安心令滿無邊” 〔T32 421a23〕 in using “make it fill boundlessness” |
| All means without remainder | “一切者，說於無餘” 〔T32 421b15–16〕 | The expression occurs four times (420c28, 421b15–16, 421c13–14, 422a10–11), once for each formless concentration. The first in 08-21 reads “說於無餘起” 〔T32 420c28〕 with an added 起; the mismatch is retained |
| Base of consciousness | “心心數法，此謂識處” 〔T32 421b23〕; its meaning is “是識無邊，此謂識無邊” 〔T32 421b23–24〕 | It matches the structure of the explanation of entry into space, “入虛空處心心數法” 〔T32 421a24〕 |
| Concentration on the base of consciousness | “如天住處名天處。此識已受持定，此謂識處定” 〔T32 421b24–25〕 | It uses the heavenly-place comparison as in 08-21 〔T32 421a26〕, but the word order differs: 如住天處名天處 / 如天住處名天處. Both are retained |
| Going beyond matters of space, three portions accomplished | “越虛空事，三分成就” 〔T32 421b26〕 | Unit 08-21 has “越色事三分” 〔T32 421a28〕. Neither lists the portions; the wording remains unassigned |
| Heaven of Consciousness | “命終生識處天，壽命四千劫” 〔T32 421b29–421c01〕 | The Heaven of Space has two thousand eons 〔T32 421b01–02〕; this passage doubles it |
| 識入已竟 | Inline note “（識入已竟）” 〔T32 421c01〕 | This is the only inline note in the passage, a closing phrase for the entry rather than a body sentence. It is retained |
3. Critical Notes and Variant Readings
Within this passage the Taishō apparatus has six entries, one a corrected reading. They are recorded without changing the body except that the corrected reading follows 【CB】:
| Anchor | Base text | Variant | Witnesses |
|---|---|---|---|
| 421b03 | 念, in 念虛空定過 | 念空 | 【宋】【元】【明】【宮】 |
| 421b09 | 是, in 是識一切入功德 | 見 | 【宋】【元】【明】【宮】 |
| 421b10 | 治, in 明無邊識定治 | 〔－〕, absent | 【宋】【元】【明】【宮】 |
| 421b11 | 祥, in 安詳念起 | 詳 | 【CB】【麗-CB】 (corrected reading) |
| 421b11 | 令, in 修虛空識令滿作意 | 念 | 【明】 |
| 421b19 | 色, in 答：唯無色法故成無邊 | 邊 | 【明】 |
Five matters are recorded without adjudication:
- At 421b03, the four witnesses read 念空虛空定過 where the base has 念虛空定過. Both are recorded.
- At 421b09, the four witnesses read 見 for the first 是 in “是識一切入功德是其對治.” 見 would continue the preceding “如是見虛空過患.” Both are recorded.
- At 421b10, the four witnesses omit 治 from “明無邊識定治.” With it, 治 repeats the preceding “是其對治”; without it the phrase ends “明無邊識定.” Both are recorded.
- At 421b11, the Taishō base reads “安詳念入安祥念起,” using different characters. 【CB】 corrects the latter from the Korean witness to 詳. The reading text follows that correction.
- At 421b19, the Ming witness reads 邊 for 色 in the answer “唯無色法故成無邊.” Both are recorded.
Two critical-text results: no missing-character marker occurs in the body; one inline note occurs, “（識入已竟）” 〔T32 421c01〕.
4. Authorities Cited by the Treatise
No statement in this passage is marked as the Buddha’s words or another authority’s saying. The check returned no result. “如初廣說” 〔T32 421b28〕 points to earlier material in this treatise, not another work.
5. Simile and Rhetoric
- The comparison with a heavenly dwelling place 〔T32 421b24–25〕: “Just as a place where devas dwell is called a heavenly place.” It uses heavenly place to explain naming, as 08-21 does with “Just as dwelling in a heavenly place is called a heavenly place” 〔T32 421a26〕, but the source word order differs. Both are retained.
- Coarse and subtle opposed 〔T32 421b04–05〕: “One contemplates concentration on space as coarse and sees the base of consciousness as subtle.” It parallels “concentration on form is coarse; concentration on space is subtle” in 08-21 〔T32 420c13〕, with the coarse item shifting from concentration on form to concentration on space.
- Three lexical explanations 〔T32 421b15–18〕: once the formula stands, “all,” “going beyond the base of space,” and “boundless consciousness” are explained in order, closing “this is called the base of boundless consciousness.”
- A response to a challenging question 〔T32 421b19–22〕: one question receives three answers—because it is formless, because space is boundless, and because one forms an intention of boundlessness—then concludes “therefore consciousness is not obstructed.”
6. Internal Cross-Reading
- Backward: the formula and heaven of the base of space in 08-21 〔T32 421a27–421b02〕; “one correctly settles the mind on space and makes it fill boundlessness” in 08-21 〔T32 421a23〕; “Just as dwelling in a heavenly place is called a heavenly place” in 08-21 〔T32 421a26〕; “going beyond the three portions of matters of form” in 08-21 〔T32 421a28〕; and the third-jhāna fault “near rapture as an enemy” in 08-19 〔T32 420a10〕.
- Forward: the base of nothingness begins “Recollect the faults of concentration on boundless consciousness” 〔T32 421c02〕 in the next unit; the final two occurrences of “All means that it is stated without remainder” are at 〔T32 421c13–14〕 〔T32 422a10–11〕.
7. Transmission
Questions concerning the author, translator, and transmission history are not adjudicated in this apparatus.
Shi Huijing · Waken · The Path of Freedom · The Base of Boundless Consciousness · Apparatus · Summer 2026