解脫道論 無所有處
本段先列識處過患：近虛空為怨、識事為麁、思惟無邊想而成念著不得勝分；無所有處功德是其對治。
坐禪人從識處定安詳而起，對彼識不復修行、不復分別，成失彼識；見無所有處相而受持，不久從識處想起，由無所有處想而心得安。逐語之釋再重出三語，添「但見無所有」。
「無所有處者何義？是識無性，是無所有。」其中「識無性」本段不自釋，心要也不替它定義。末後明列無所有天壽六千劫，夾註「無所有定竟」收束。
The passage first lists the faults of the base of consciousness: near space as an enemy, the affair of consciousness coarse, reflection on boundless perception forming attachment and preventing a superior portion. The virtues of the base of nothingness are their counteragent.
The meditator gently emerges from concentration on consciousness. He no longer cultivates or discriminates that consciousness and comes to lose it; he sees and sustains the sign of nothingness, soon rises from perception of consciousness, and settles through perception of nothingness. The lexical explanation repeats the three expressions and adds “seeing only nothingness.”
“What is the meaning of the base of nothingness? 是識無性，是無所有.” This passage does not explain 識無性, and the doorway does not define it. The close states that the Heaven of Nothingness has a lifespan of six thousand eons and ends with the inline note, “the concentration of nothingness is complete.”
Shi Huijing · Waken · The Path of Freedom · The Base of Nothingness · 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〉「無所有處」· 大正藏 T32n1648〔起 T32 0421c〕。段首〔T32 …〕＝大正藏頁·欄錨。
〔T32 0421c〕
念無邊識定過患，爾時坐禪人已得識處，自在欲起無所有處定，越於識處。復更思惟，識處定麁、無所有處定細，復見識處過患、復見無所有處定功德。云何識處過患？此定近虛空為怨，識事為麁，以思惟無邊想成彼念著不得勝分，無所有處功德是其對治。彼坐禪人如是已見識處過患、復見無所有處功德，從識處定安詳而起，彼識不復修行，不復分別，成失彼識。已見無所有處相自在，心願受持，如是現作意，不久從識處想起。以由無所有處想其心得安。彼明無邊識定坐禪人越一切識處，見無所有入正受處住。一切者，說於無餘。越識處者，成越此識超入正度，此謂越一切識處。無所有者，不復修行、不復分別、成失彼識、但見無所有，此謂無所有處。入無所有處定心心數法，此謂無所有處。無所有處者何義？是識無性，是無所有。無所有處者，說受持言，無所有受持正定，此謂無所有處定。入正受住者，成得無所有定，越識事三分，成就三種善，十相具足，二十二功德相應，住於寂寂修定果報。是功德生無所有處，如初廣說。生無所有功德者，修行無所有處定，命終生無所有天，壽命六千劫（無所有定竟）。
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.
念無邊識定的過患而起無所有處定
念無邊識定的過患。那時坐禪人已得識處而自在，想起無所有處定，越過識處。
又更思惟：識處定是麁的、無所有處定是細的，又見識處的過患、又見無所有處定的功德。
識處的過患
什麼是識處的過患？這定近於虛空而為怨，識之事為麁；因為思惟無邊之想，成為對它的念著而不得勝分——無所有處的功德就是它的對治。
修無所有處定的作意與成句
那位坐禪人這樣已見識處的過患、又見無所有處的功德，就從識處定安詳而起；對那識不再修行、不再分別，成為失去那識。
已見無所有處之相自在，心願受持；這樣現前作意，不久就從識處之想起，由無所有處之想而其心得安。
那位明無邊識定的坐禪人越一切識處，見無所有而入正受處住。
成句的逐語釋
所謂一切，是說於無餘。
所謂越識處，是成越此識而超入正度——這叫作越一切識處。
所謂無所有，是不再修行、不再分別、成為失去那識、但見無所有——這叫作無所有處。
入無所有處定的心、心數法——這叫作無所有處。
無所有處是什麼義？原文回答：「是識無性，是無所有。」其中「識無性」是本段沒有再解釋的原詞；這裡不能把它當作已經明白的今語，也不把「無性」改說成其他義理。可確認的只有：答文把「識無性」與「無所有」並列來回答無所有處之義；其確切意思仍保留未決。
所謂無所有處，是說受持之言；無所有而受持正定——這叫作無所有處定。
入正受住與所生之天
所謂入正受住，是成得無所有定，越識事三分，成就三種善，十相具足，二十二功德相應，住於寂寂而修定果報。這功德生無所有處，如最初那裡廣說。
所謂生無所有之功德，是修行無所有處定，命終生無所有天，壽命六千劫。
（無所有定竟）
Recollecting the Faults of Boundless Consciousness and Arousing the Base of Nothingness
He recollects the faults of the concentration of boundless consciousness. At that time the meditator has gained mastery of the base of consciousness and wishes to arouse concentration on the base of nothingness, going beyond the base of consciousness.
He further reflects: concentration on the base of consciousness is coarse; concentration on the base of nothingness is subtle. Again he sees the faults of the base of consciousness and the virtues of the base of nothingness.
The Faults of the Base of Consciousness
What are the faults of the base of consciousness? This concentration is near space, which is an enemy, and the affair of consciousness is coarse. By reflecting on the perception of boundlessness, attachment of mindfulness to it is formed and no superior portion is gained. The virtues of the base of nothingness are their counteragent.
Attention in Cultivating the Base of Nothingness and Its Accomplishment Formula
Having thus seen the faults of the base of consciousness and again seen the virtues of nothingness, the meditator gently emerges from concentration on consciousness. He no longer cultivates that consciousness, no longer discriminates it, and comes to lose that consciousness.
Having seen and mastered the sign of the base of nothingness, the mind aspires to sustain it. Attending presently in this way, before long mind rises from perception of the base of consciousness. Through perception of the base of nothingness, mind settles.
The meditator who has made clear the concentration of boundless consciousness goes beyond the whole base of consciousness, sees nothingness, enters attainment, and dwells there.
Lexical Explanation of the Accomplishment Formula
“All” means without remainder.
“Going beyond the base of consciousness” means going beyond this consciousness and entering by correct crossing. This is called going beyond the whole base of consciousness.
“Nothingness” means no longer cultivating, no longer discriminating, coming to lose that consciousness, and seeing only nothingness. This is called the base of nothingness.
The mind and mental factors entering concentration on the base of nothingness are called the base of nothingness.
What is the meaning of the base of nothingness? The source answers, “是識無性，是無所有.” The expression 識無性 receives no further explanation here. It cannot be treated as already transparent modern language, nor may “無性” be replaced by another doctrine. What can be confirmed is only that the answer places 識無性 and 無所有 side by side to explain the base of nothingness; the exact meaning remains unresolved.
“The base of nothingness” expresses sustaining. Sustaining right concentration in nothingness is called concentration on the base of nothingness.
Entry into Attainment and the Heaven of Rebirth
“One who enters the attainment and dwells” comes to gain concentration on nothingness, goes beyond the three portions of the affair of consciousness, accomplishes three kinds of goodness, fulfills ten characteristics, is associated with twenty-two virtues, dwells in deep quiet, and cultivates the result of concentration. This virtue brings rebirth in the base of nothingness, as explained at length at the beginning.
“One whose virtue brings rebirth in nothingness” cultivates concentration on the base of nothingness and at death is reborn in the Heaven of Nothingness, with a lifespan of six thousand eons.
(The concentration of nothingness is complete.)
Shi Huijing · Waken · The Path of Freedom · The Base of Nothingness · Vernacular · Summer 2026
本段先列識處的過患與無所有處的功德，隨後寫出從識處定安詳而起、對彼識不復修行、不復分別、成失彼識，再以無所有處想令心得安。逐語之釋把「不復修行、不復分別、成失彼識」原句重說一次，並添「但見無所有」。本段的讀法只依這個次序；至於末後「識無性」是何義，論文沒有再釋，須照原詞保留。
識處過患與無所有處功德
「念無邊識定過患，爾時坐禪人已得識處，自在欲起無所有處定，越於識處」〔T32 421c02–03〕——本段先說坐禪人已得識處而自在，欲起無所有處定、越於識處；接著明列「識處定麁、無所有處定細」〔T32 421c03–04〕。過患原句是：「此定近虛空為怨，識事為麁，以思惟無邊想成彼念著不得勝分」〔T32 421c05–07〕。答語依次列出近虛空為怨、識事為麁、思惟無邊想，以及成彼念著不得勝分；「彼」的所指仍依原句保留。對治也明寫兩次：先見無所有處定功德〔T32 421c04–05〕，後說「無所有處功德是其對治」〔T32 421c07〕。
這一問答的句次很清楚：先說此定所近，再說識事之麁，繼而說思惟無邊想所成的念著與不得勝分，末句才轉到無所有處功德及其對治作用〔T32 421c05–07〕。過患與對治因此同在一答之內，前後相接。
手法：不復修行，不復分別
轉處的經文要逐字讀：「從識處定安詳而起，彼識不復修行，不復分別，成失彼識」〔T32 421c09–10〕。原文明列的是安詳而起，對彼識不再修行、不再分別，成失彼識；它沒有另說「成失」與前兩項之間應建立何種心理機制。其後次序是：「已見無所有處相自在，心願受持，如是現作意，不久從識處想起。以由無所有處想其心得安」〔T32 421c10–12〕。可確認者是見相自在、心願受持、現前作意、不久從識處想起，最後由無所有處想而心得安；「不久」所以不久，論文不出。
依動詞次序排開，行文先說已見識處過患與無所有處功德，再說從識處定安詳而起；隨後是不復修行、不復分別、成失彼識，繼而見無所有處相自在、心願受持、現作意、從識處想起，末以無所有處想令心得安〔T32 421c07–12〕。前一「識處想」是所從而起，後一「無所有處想」則與心得安同句。
成句接著立起：「彼明無邊識定坐禪人越一切識處，見無所有入正受處住」〔T32 421c12–13〕。逐釋先說「一切者，說於無餘」〔T32 420c28／421b15–16／421c13–14／422a10–11〕，再說「越識處者，成越此識超入正度，此謂越一切識處」〔T32 421c14–15〕；「越」字有覆出異讀作「起」，誌而不判。第三項則是：「無所有者，不復修行、不復分別、成失彼識、但見無所有，此謂無所有處」〔T32 421c15–17〕。這裡能確定的是兩處原文重複三語，釋文另添「但見無所有」；不能把「但見」改說成只剩一個純粹觀看者，原文沒有立這種分類。
這裡交付一個讀法：把作意之文與逐語之釋並排核字。「不復修行、不復分別、成失彼識」先出於行文〔T32 421c09–10〕、再出於釋文〔T32 421c15–16〕，一字不易；後一處隨即另加「但見無所有」。兩處共同的三語及後一處新增的一語，正好標出作意行文與逐語之釋的同處和差別。
成句後的釋文逐項推進：先以「說於無餘」釋一切，再以「成越此識超入正度」釋越識處，接著以兩不一失及「但見無所有」釋無所有，最後以入定的心心數法釋無所有處〔T32 421c13–18〕。四項各有自己的答語，次序與成句「越一切識處，見無所有入正受處住」相承。
停問：「識無性」在本段是什麼意思？
逐語之釋先以「不復修行、不復分別、成失彼識、但見無所有」說明無所有〔T32 421c15–17〕，又以入定的心心數法說無所有處，接著忽然問無所有處何義。答語只有「是識無性，是無所有」〔T32 421c18〕。在此應停問：「識無性」究竟作何解？
答語以「是識無性，是無所有」兩節並列〔T32 421c18〕；其中「無性」沒有另立界說，因此「識無性」照原詞保留，確切義仍未決。其後說：「無所有處者，說受持言，無所有受持正定，此謂無所有處定」〔T32 421c19–20〕。這一句由「受持言」進到「受持正定」，並以「此謂無所有處定」收束定名。
收帳
「入無所有處定心心數法，此謂無所有處」〔T32 421c17–18〕——本句直接把入定的心心數法稱為無所有處。收帳則寫：「入正受住者，成得無所有定，越識事三分，成就三種善，十相具足，二十二功德相應，住於寂寂修定果報。是功德生無所有處，如初廣說」〔T32 421c20–23〕。本段沒有列出「三分」之目，故保留不配；三种善、十相、二十二功德、住於寂寂與修定果報依原次序保留，也不另把它们重分为资格与结果。
末後先說「是功德生無所有處，如初廣說」〔T32 421c22–23〕，再把所生果報展開為：「生無所有功德者，修行無所有處定，命終生無所有天，壽命六千劫（無所有定竟）」〔T32 421c23–25〕。前句總說功德所生並指向前說，後句依次明列修行此定、命終、所生之天與壽命；「千」字有異讀作「十」，並錄不判，本文從底本。夾註「無所有定竟」是本段的畢語，依底本文字保留。
收束
回到本段：先見識處過患與無所有處功德，從識處定安詳而起；對彼識不復修行、不復分別，成失彼識；見無所有處相而受持，從識處想起，由無所有處想而心得安。逐釋再以同樣三語加「但見無所有」說無所有處。帶走三件：一組本地過患與對治，一段前後重複而可核字的次序，一個必須保留的未決語「識無性」。
This passage first lists the faults of the base of consciousness and the virtues of the base of nothingness. It then writes that the meditator gently emerges from concentration on consciousness, no longer cultivates or discriminates that consciousness, and comes to lose it; perception of the base of nothingness then settles the mind. The lexical explanation repeats “no longer cultivating, no longer discriminating, coming to lose that consciousness” and adds “seeing only nothingness.” The reading here follows only this sequence. As for the later expression 識無性, the treatise does not explain it further, and its source form must be preserved.
The Faults of Consciousness and the Virtues of Nothingness
“Recollecting the faults of the concentration of boundless consciousness, at that time the meditator has gained mastery of the base of consciousness and wishes to arouse concentration on the base of nothingness, going beyond the base of consciousness” 〔T32 421c02–03〕. The passage first says that he has gained mastery of the base of consciousness, wishes to arouse the base of nothingness, and goes beyond consciousness; it then expressly lists “concentration on the base of consciousness is coarse, concentration on the base of nothingness subtle” 〔T32 421c03–04〕. The source sentence on the faults is: “This concentration is near space, which is an enemy; the affair of consciousness is coarse; by reflecting on the perception of boundlessness, attachment of mindfulness to it is formed and no superior portion is gained” 〔T32 421c05–07〕. The answer lists in order nearness to space as an enemy, coarseness of the affair of consciousness, reflection on the perception of boundlessness, and attachment with failure to gain a superior portion. The referent of “it” is retained according to the sentence. The counteragent is also explicit twice: first he sees the virtues of concentration on nothingness 〔T32 421c04–05〕, then “the virtues of nothingness are their counteragent” 〔T32 421c07〕.
The sequence of this answer is clear: it first states what this concentration is near, then the coarseness of the consciousness affair, then reflection on boundless perception with its attachment and failure to gain a superior portion, and only at the end turns to the virtues of nothingness as counteragent 〔T32 421c05–07〕. Faults and counteragent thus stand within one answer and follow one another.
The Method: No Longer Cultivating, No Longer Discriminating
The transition must be read word for word: “He gently emerges from concentration on the base of consciousness; he no longer cultivates that consciousness, no longer discriminates it, and comes to lose that consciousness” 〔T32 421c09–10〕. The source expressly lists gentle emergence, then no longer cultivating or discriminating that consciousness, and coming to lose it. It does not state a further psychological mechanism between “coming to lose” and the preceding two. The sequence continues: “Having seen and mastered the sign of the base of nothingness, the mind aspires to sustain it. Attending presently in this way, before long mind rises from perception of the base of consciousness. Through perception of the base of nothingness, mind settles” 〔T32 421c10–12〕. What can be confirmed is seeing and mastering the sign, aspiration and sustaining, present attention, before long rising from perception of consciousness, and finally settling through perception of nothingness. The source does not explain why “before long” is brief.
Arranged by verbs, the passage first says that he sees the faults of consciousness and virtues of nothingness, then gently emerges from concentration on consciousness. Next come no longer cultivating, no longer discriminating, and coming to lose that consciousness; then seeing and mastering the sign of nothingness, aspiring and sustaining, present attention, rising from perception of consciousness, and finally settling through perception of nothingness 〔T32 421c07–12〕. The former “perception of the base of consciousness” is that from which mind rises; the latter “perception of the base of nothingness” is in the sentence where mind settles.
The formula follows: “The meditator who has made clear the concentration of boundless consciousness goes beyond the whole base of consciousness, sees nothingness, enters attainment, and dwells there” 〔T32 421c12–13〕. The explanations first say, “All means without remainder” 〔T32 420c28／421b15–16／421c13–14／422a10–11〕, then “Going beyond the base of consciousness means going beyond this consciousness and entering by correct crossing; this is called going beyond the whole base of consciousness” 〔T32 421c14–15〕. 越 has a repeated variant 起, recorded without adjudication. The third explanation reads: “Nothingness means no longer cultivating, no longer discriminating, coming to lose that consciousness, and seeing only nothingness; this is called the base of nothingness” 〔T32 421c15–17〕. The same three expressions occur twice in the source; the explanatory occurrence adds “seeing only nothingness.” What is certain is this repetition and addition. “Seeing only” cannot be recast as a pure observer remaining alone; the source makes no such classification.
This passage supplies a reading method: place the attention passage beside the lexical explanation and check the words. “No longer cultivating, no longer discriminating, coming to lose that consciousness” first occurs in the practice sequence 〔T32 421c09–10〕 and then in the explanation 〔T32 421c15–16〕 without a changed character. The second occurrence immediately adds “seeing only nothingness.” The three shared expressions and the one added expression precisely mark what is common and what differs between the practice wording and its lexical explanation.
The explanation advances item by item after the formula. First “without remainder” explains all. Then “going beyond this consciousness and entering by correct crossing” explains going beyond consciousness. Next the two negations, one loss, and “seeing only nothingness” explain nothingness. Finally the mind and mental factors entering the concentration explain the base of nothingness 〔T32 421c13–18〕. Each has its own answer, and their order follows “going beyond the whole base of consciousness, seeing nothingness, entering attainment, and dwelling.”
Pause at the Question: What Does 識無性 Mean Here?
The lexical explanation first uses “no longer cultivating, no longer discriminating, coming to lose that consciousness, and seeing only nothingness” to explain nothingness 〔T32 421c15–17〕. It then calls the mind and mental factors entering concentration the base of nothingness, and abruptly asks for that base’s meaning. The entire answer is “是識無性，是無所有” 〔T32 421c18〕. Pause here: what does 識無性 mean?
The answer places “是識無性” and “是無所有” side by side 〔T32 421c18〕. 無性 receives no definition, so 識無性 remains in its source form and its exact meaning unresolved. Next comes: “The base of nothingness expresses sustaining. Sustaining right concentration in nothingness is called concentration on the base of nothingness” 〔T32 421c19–20〕. The sentence moves from the expression “sustaining” to sustaining right concentration and closes with the name of the concentration.
Closing the Account
“The mind and mental factors entering concentration on the base of nothingness are called the base of nothingness” 〔T32 421c17–18〕. This sentence directly calls the mind and mental factors in concentration the base. The account then reads: “One who enters the attainment and dwells comes to gain concentration on nothingness, goes beyond the three portions of the affair of consciousness, accomplishes three kinds of goodness, fulfills ten characteristics, is associated with twenty-two virtues, dwells in deep quiet, and cultivates the result of concentration. This virtue brings rebirth in the base of nothingness, as explained at length at the beginning” 〔T32 421c20–23〕. The three portions are not listed and remain unassigned. The three kinds of goodness, ten characteristics, twenty-two virtues, deep quiet, and result of cultivation remain in their original order and are not reclassified as qualifications and results.
The close first says, “This virtue brings rebirth in the base of nothingness, as explained at length at the beginning” 〔T32 421c22–23〕, then unfolds the result: “One whose virtue brings rebirth in nothingness cultivates concentration on the base of nothingness and at death is reborn in the Heaven of Nothingness, with a lifespan of six thousand eons (the concentration of nothingness is complete)” 〔T32 421c23–25〕. The first sentence gives a general result and points backward; the second lists cultivating this concentration, death, destination, and lifespan. 千 has a variant 十, recorded without adjudication; the body follows the base. The inline “nothingness concentration is complete” closes the passage and is retained.
Conclusion
Return to the passage. The meditator first sees the faults of consciousness and virtues of nothingness, then gently emerges from concentration on consciousness. He no longer cultivates or discriminates that consciousness and comes to lose it; he sees and sustains the sign of nothingness, rises from perception of consciousness, and settles through perception of nothingness. The explanation repeats the same three expressions and adds “seeing only nothingness.” Carry away three things: the faults and counteragent of this base; a sequence repeated word for word and open to direct checking; and the unresolved source term 識無性, which must remain unresolved.
Shi Huijing · Waken · The Path of Freedom · The Base of Nothingness · 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，接前段夾註「（識入已竟）」〔T32 421c01〕而下，為無色定之第三段。底本一段而不分：先念識定過而起無所有處定，出識處過患，立無所有處成句並逐語還釋，末以入正受住與所生天收之，段末以夾註「（無所有定竟）」〔T32 421c25〕標一門之畢。全段無「問：」之式而以「云何」設問者一。其下「念無所有處過患」〔T32 421c26〕另起一節，屬下一單元。
一、科判定位
本段無明書「問：」者，設問二處（「云何識處過患」〔T32 421c05〕、「無所有處者何義？」〔T32 421c18〕）；節次逐字可核：
| 節 | 經文起訖逐字（各繫其錨） |
|---|---|
| 念識定過而起無所有處定 | 「念無邊識定過患」〔T32 421c02〕…「復見無所有處定功德」〔T32 421c04–05〕 |
| 識處之過患 | 「云何識處過患？」〔T32 421c05〕…「無所有處功德是其對治」〔T32 421c07〕 |
| 修無所有處定之作意與成句 | 「彼坐禪人如是已見識處過患」〔T32 421c07–08〕…「見無所有入正受處住」〔T32 421c13〕 |
| 成句之逐語釋 | 「一切者，說於無餘」〔T32 421c13–14〕…「此謂無所有處定」〔T32 421c19–20〕 |
| 入正受住與所生天 | 「入正受住者，成得無所有定」〔T32 421c20〕…「命終生無所有天，壽命六千劫」〔T32 421c24–25〕 |
單元界與段界相合：本單元起於 421c02 念無邊識定過患之語、止於 421c25 無所有定竟之夾註。結構與 08-21、08-22 同型（念前定之過→出過患→立成句→逐語釋→入正受與所生天），唯本段無料簡之問一節。
全段定位錨
〔T32, 421c02–25〕
二、詞義與譯語（逐字各繫其錨）
| 名相 | 本段用法 | 章內接點（可核） |
|---|---|---|
| 識處過患 | 「此定近虛空為怨」〔T32 421c05–06〕、「識事為麁」〔T32 421c06〕 | 「近…為怨」之式四見遞轉：三禪近喜 08-19〔T32 420a10〕、四禪近喜 08-21〔T32 420c17–18〕、虛空近色 08-22〔T32 421b06〕、識處近虛空〔T32 421c05–06〕 |
| 安詳而起 | 「從識處定安詳而起」〔T32 421c09〕 | 08-22 作「安詳念入安詳念起」〔T32 421b11〕，二處同用「安詳」而句式異 |
| 成失彼識 | 「不復修行，不復分別，成失彼識」〔T32 421c09–10〕，逐語釋復出〔T32 421c15–16〕 | 「成失彼識」全論二見，皆在本段——一在作意之文、一在逐語之釋，前後全同 |
| 越（超入正度） | 「成越此識超入正度」〔T32 421c14–15〕 | 08-22 作「越者謂正度」〔T32 421b16–17〕，本段加「超入」二字 |
| 無所有 | 自釋「不復修行、不復分別、成失彼識、但見無所有」〔T32 421c15–16〕 | 此語有校記（見目三），四本作「無所有處者」 |
| 無所有處 | 「入無所有處定心心數法，此謂無所有處」〔T32 421c17–18〕 | 「定」字有校記（見目三）；與 08-22「入虛空處心心數法」〔T32 421a24〕、「心心數法，此謂識處」〔T32 421b23〕同式 |
| 識無性 | 「是識無性，是無所有」〔T32 421c18〕 | 本段釋無所有處之義所在；「無性」二字論文不更釋，照字面保留 |
| 無所有處定 | 「無所有受持正定，此謂無所有處定」〔T32 421c19–20〕 | 08-22 作「此識已受持定，此謂識處定」〔T32 421b25〕，二處同式 |
| 越識事三分 | 「越識事三分」〔T32 421c21〕 | 08-21 作「越色事三分」〔T32 421a28〕、08-22 作「越虛空事，三分成就」〔T32 421b26〕；三處皆不列其目，照字面保留，不代配數 |
| 無所有天 | 「命終生無所有天，壽命六千劫」〔T32 421c24–25〕 | 此數有校記（見目三）；虛空天二千劫 08-21〔T32 421b01–02〕、識處天四千劫 08-22〔T32 421b29–421c01〕 |
| 無所有定竟 | 夾註「（無所有定竟）」〔T32 421c25〕 | 與 08-22 之「（識入已竟）」〔T32 421c01〕同例，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三條（另有「越／起」＊條覆出一處，繫錨 421c13），均誌而不改；本文之讀一律依大正本：
| 錨 | 底本 | 異讀 | 見證 |
|---|---|---|---|
| 421c15 | 有（無所有者） | 有處 | 【宋】【元】【明】【宮】 |
| 421c17 | 定（入無所有處定心心數法） | 〔－〕（無此字） | 【宋】【元】【明】【宮】 |
| 421c24 | 千（壽命六千劫） | 十 | 【宋】【元】【宮】 |
| 421c13 | 越（彼明無邊識定坐禪人越一切識處之「越」） | 起 | 【宋】【元】【明】【宮】（＊條之覆出） |
誌錄不判四事：
- 421c15「無所有者」，四本作「無所有處者」——逐語釋之目作「無所有」抑「無所有處」，二讀所釋之語遂異。並錄不判。
- 421c17「入無所有處定心心數法」之「定」，四本無之——無則與 08-22「入虛空處心心數法」〔T32 421a24〕句式全同。並錄不判。
- 421c13 之「越」，四本作「起」；此異讀於本論覆出（08-21〔T32 421a07〕同條）。並錄不判。
- 421c24「壽命六千劫」之「千」，宋、元、宮三本作「十」——作「千」則六千劫、作「十」則六十劫，與虛空天二千劫、識處天四千劫之倍進之序，二讀所合者不同。並錄不判，本文從底本。
校本命中二項：本段正文缺字零命中；夾註一命中——「（無所有定竟）」〔T32 421c25〕。
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 421c23〕指本論前文而非他書，不入引據。
五、譬喻·修辭
- 麁細對舉〔T32 421c03–04〕：「識處定麁、無所有處定細」——四無色定各以此式遞轉，本段為其第三。
- 四目逐釋〔T32 421c13–20〕：成句既立，取「一切」「越識處」「無所有」「無所有處」四語逐一還釋，末以「此謂無所有處定」自收。
- 前後全同之句〔T32 421c09–10·421c15–16〕：「不復修行、不復分別、成失彼識」一語，先出於作意之文、再出於逐語之釋，字面全同——作意即其釋，釋即其作意。
- 無之三疊〔T32 421c15–16〕：「不復修行、不復分別、成失彼識、但見無所有」——三否定而後一肯定，以「但見」收之。
六、章內互讀
- 前指：識處成句與所生天 08-22〔T32 421b23–421c01〕（本段所承）；「越者謂正度」08-22〔T32 421b16–17〕；「安詳念入安詳念起」08-22〔T32 421b11〕；「越色事三分」08-21〔T32 421a28〕；三禪過患「謂近喜為怨」08-19〔T32 420a10〕。
- 後指：非想非非想處自「念無所有處過患」〔T32 421c26〕起（下一單元）；「一切者，說於無餘」後見〔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 inline note “（識入已竟）,” “entry into consciousness is complete” 〔T32 421c01〕, and is the third passage on the formless concentrations. The base text forms a single paragraph: it recollects the faults of consciousness and arouses the base of nothingness, gives the faults of consciousness, establishes the formula and explains it term by term, and closes with entry into attainment and heavenly rebirth. The inline note “（無所有定竟）,” “concentration on nothingness is complete” 〔T32 421c25〕, marks completion. No sentence uses the explicit “Question:” form, though two questions are introduced with “what/how” or “what meaning.” “Recollecting the faults of the base of nothingness” 〔T32 421c26〕 begins the next unit.
1. Textual and Structural Location
The passage has no explicit “Question:” marker but contains two questions: “What are the faults of the base of consciousness?” 〔T32 421c05〕 and “What is the meaning of the base of nothingness?” 〔T32 421c18〕. Its sections can be checked word for word:
| Section | Exact beginning and end of the source, each with its anchor |
|---|---|
| Recollecting consciousness’s faults and arousing nothingness | “Recollect the faults of concentration on boundless consciousness” 〔T32 421c02〕 … “again sees the virtues of concentration on the base of nothingness” 〔T32 421c04–05〕 |
| Faults of the base of consciousness | “What are the faults of the base of consciousness?” 〔T32 421c05〕 … “the virtues of the base of nothingness are their countermeasure” 〔T32 421c07〕 |
| Attention in cultivating nothingness and its formula | “The meditator, having thus seen the faults of the base of consciousness” 〔T32 421c07–08〕 … “seeing nothingness, enters and dwells in the place of attainment” 〔T32 421c13〕 |
| Lexical explanation of the formula | “All means that it is stated without remainder” 〔T32 421c13–14〕 … “this is called concentration on the base of nothingness” 〔T32 421c19–20〕 |
| Entry into attainment and heavenly rebirth | “One who enters and dwells in attainment accomplishes concentration on nothingness” 〔T32 421c20〕 … “at death one is born in the Heaven of Nothingness, with a lifespan of six thousand eons” 〔T32 421c24–25〕 |
The unit boundary coincides with the base-text paragraph. It begins at 421c02 with recollection of the faults of boundless consciousness and ends at 421c25 with the inline completion note. Its structure parallels 08-21 and 08-22—recollecting the preceding concentration’s faults, giving faults, establishing and explaining a formula, and closing with attainment and rebirth—but lacks a separate analytical-question section.
Anchor for the complete passage
〔T32, 421c02–25〕
2. Terms and Translation (Every Citation Anchored)
| Term | Use in this passage | Checkable connection within the chapter |
|---|---|---|
| Faults of the base of consciousness | “此定近虛空為怨” 〔T32 421c05–06〕 and “識事為麁” 〔T32 421c06〕 | Four instances of “near … as an enemy” turn successively: third jhāna near rapture in 08-19 〔T32 420a10〕; fourth near rapture in 08-21 〔T32 420c17–18〕; space near form in 08-22 〔T32 421b06〕; consciousness near space here 〔T32 421c05–06〕 |
| Gently emerging | “從識處定安詳而起” 〔T32 421c09〕 | Unit 08-22 reads “安詳念入安詳念起” 〔T32 421b11〕. Both use 安詳 in different sentences |
| Coming to lose that consciousness | “不復修行，不復分別，成失彼識” 〔T32 421c09–10〕, repeated in the explanation 〔T32 421c15–16〕 | 成失彼識 occurs twice in the treatise, both here—once in the practice sequence and once in the lexical explanation, with identical wording |
| Going beyond and entering by correct crossing | “成越此識超入正度” 〔T32 421c14–15〕 | Unit 08-22 reads “越者謂正度” 〔T32 421b16–17〕; this passage adds 超入 |
| Nothingness | Defined as “不復修行、不復分別、成失彼識、但見無所有” 〔T32 421c15–16〕 | The term has a note; see section 3. The four witnesses read 無所有處者 rather than 無所有者 |
| Base of nothingness | “入無所有處定心心數法，此謂無所有處” 〔T32 421c17–18〕 | 定 has a note. The construction parallels 08-21 “入虛空處心心數法” 〔T32 421a24〕 and 08-22 “心心數法，此謂識處” 〔T32 421b23〕 |
| 識無性 | “是識無性，是無所有” 〔T32 421c18〕 | This supplies the meaning of the base of nothingness. 無性 receives no further explanation and remains in its source form |
| Concentration on the base of nothingness | “無所有受持正定，此謂無所有處定” 〔T32 421c19–20〕 | It parallels 08-22 “此識已受持定，此謂識處定” 〔T32 421b25〕 |
| Going beyond the three portions of the affair of consciousness | “越識事三分” 〔T32 421c21〕 | Unit 08-21 has “越色事三分” 〔T32 421a28〕 and 08-22 “越虛空事，三分成就” 〔T32 421b26〕. None lists the portions; all remain unassigned |
| Heaven of Nothingness | “命終生無所有天，壽命六千劫” 〔T32 421c24–25〕 | The number has a note. The Heaven of Space has two thousand eons 〔T32 421b01–02〕 and the Heaven of Consciousness four thousand 〔T32 421b29–421c01〕 |
| 無所有定竟 | Inline note “（無所有定竟）” 〔T32 421c25〕 | It parallels “（識入已竟）” in 08-22 〔T32 421c01〕. It is a closing phrase rather than a body sentence and is retained |
3. Critical Notes and Variant Readings
Within this passage the Taishō apparatus has three notes, together with one repeated 越 / 起 starred note at 421c13. All are recorded without changing the text; the adopted reading follows the Taishō base:
| Anchor | Base text | Variant | Witnesses |
|---|---|---|---|
| 421c15 | 有, in 無所有者 | 有處 | 【宋】【元】【明】【宮】 |
| 421c17 | 定, in 入無所有處定心心數法 | 〔－〕, absent | 【宋】【元】【明】【宮】 |
| 421c24 | 千, in 壽命六千劫 | 十 | 【宋】【元】【宮】 |
| 421c13 | 越, in 彼明無邊識定坐禪人越一切識處 | 起 | 【宋】【元】【明】【宮】 (repeated starred variant) |
Four matters are recorded without adjudication:
- At 421c15, the four witnesses read 無所有處者 where the base has 無所有者. The headword explained is therefore either “nothingness” or “base of nothingness.” Both are recorded.
- At 421c17, the four witnesses omit 定 from “入無所有處定心心數法.” Without 定, the construction exactly matches 08-21 “入虛空處心心數法” 〔T32 421a24〕. Both are recorded.
- At 421c13, the four witnesses read 起 for 越. This is a repeated variant, also found in 08-21 〔T32 421a07〕. Both are recorded.
- At 421c24, the Song, Yuan, and Gong witnesses read 十 for 千 in “壽命六千劫”: sixty rather than six thousand eons. The two readings align differently with the sequence of two thousand eons in the Heaven of Space and four thousand in the Heaven of Consciousness. Both are recorded; the body follows the base.
Two critical-text results: no missing-character marker occurs in the body; one inline note occurs, “（無所有定竟）” 〔T32 421c25〕.
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. “As explained at length above” 〔T32 421c23〕 points to earlier material in this treatise, not another work.
5. Simile and Rhetoric
- Coarse and subtle opposed 〔T32 421c03–04〕: “Concentration on the base of consciousness is coarse; concentration on the base of nothingness is subtle.” Each of the four formless concentrations uses this turn; this is the third.
- Four lexical explanations 〔T32 421c13–20〕: once the formula stands, “all,” “going beyond the base of consciousness,” “nothingness,” and “base of nothingness” are explained in order, closing “this is called concentration on the base of nothingness.”
- A sentence identical in practice and explanation 〔T32 421c09–10·421c15–16〕: “No longer cultivates, no longer discriminates, and comes to lose that consciousness” occurs first in the practice sequence and again in the lexical explanation without change—the practice is its explanation, and the explanation its practice.
- Threefold negation 〔T32 421c15–16〕: “No longer cultivates, no longer discriminates, comes to lose that consciousness, and sees only nothingness.” Three withdrawals are followed by one affirmation and closed with “seeing only.”
6. Internal Cross-Reading
- Backward: the formula and heaven of the base of consciousness in 08-22 〔T32 421b23–421c01〕; “going beyond means crossing correctly” in 08-22 〔T32 421b16–17〕; “recollects entry gently and emergence gently” in 08-22 〔T32 421b11〕; “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 neither-perception-nor-non-perception begins “Recollect the faults of the base of nothingness” 〔T32 421c26〕 in the next unit; the final “All means that it is stated without remainder” occurs at 〔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 Nothingness · Apparatus · Summer 2026