解脫道論 虛空與識一切入
十一切入末二門。虛空門詳列二種虛空、功德與取相；識門只出「曰識處定，此謂識一切入，餘如初廣說」兩句。
作圓孔穴
虛空先分二種：離色的以「虛空入處相」說，不離色的以「井穴虛空相」說。後文另舉孔穴、欞窓間、樹枝間及所作圓孔穴為取相例，卻沒有明判這整段例子在二類中的形式歸屬；定義與例子各自保留。
識門只出一答與指前
識門以「識處定」界說識一切入，又以「餘如初廣說」指向前文；「處定」三本作「虛空」，兩讀並錄不判。論文沒有說「餘」具體承接哪一段，也沒有在本段另出修、相、味、處、功德或取相之法。能確定的只有這一答與指前；省文的理由及具體作法，都不增補。
雙重落款：虛空一切入已竟、十一切入已竟——前者收本門，後者明書十一種一切入至此收束。
These are the last two of the eleven kasiṇas. The space section gives two kinds of space, benefits, and acquiring the sign in detail. The consciousness section gives only: “It is said to be the concentration of the consciousness sphere—this is called the consciousness kasiṇa. The remaining matters are as explained in full at the beginning.”
Making a Round Hole
Space is first divided into two kinds. Space separated from form is described through “the sign of the sphere of entry into space,” and space not separated from form through “the space-sign of a well or hole.” The passage later gives a hole, the spaces between lattice windows and tree branches, and a prepared round hole as examples for acquiring the sign, but does not formally classify that entire set under either of the two kinds. The definitions and examples therefore remain separate.
Consciousness Receives Only One Answer and a Reference Back
The consciousness section defines the consciousness kasiṇa through “concentration of the consciousness sphere” and refers back with “the remaining matters are as explained in full at the beginning.” Three witnesses read “consciousness-space” for “consciousness-sphere concentration”; both readings remain unresolved. The treatise does not say which preceding passage “the remaining matters” refers to and gives no separate cultivation, characteristic, function, basis, benefits, or method of acquiring the sign here. Only this answer and reference back can be established; neither a specific practice nor a reason for the abbreviation is supplied.
Two closings follow: the space kasiṇa is concluded, and the eleven kasiṇas are concluded. The first closes one section; the second expressly closes the elevenfold set.
Shi Huijing · Waken · The Path of Freedom · The Space and Consciousness Kasiṇas · 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〉「虛空與識一切入」· 大正藏 T32n1648〔起 T32 0424a〕。段首〔T32 …〕＝大正藏頁·欄錨。
〔T32 0424a〕
問：云何虛空一切入？何修？何相？何味？何處？何功德？云何取其相？答：虛空一切入，有二種：有虛空離色、有虛空不離色。虛空入處相，所謂離色虛空。井穴虛空相，此謂不離色虛空。彼修此想，心住不亂，此謂修。於虛空想放意為相，不離虛空想為味，作意無二為處。何功德者，不共二功德，於虛空入，障礙處所不能礙。若牆壁山等，身行無礙，自在無畏。云何取其相者，於虛空入取虛空相，若作處、若自然處，舊坐禪人於自然處取相，能於處處見，或於孔穴、或欞窓間、或樹枝間。從彼常見，隨樂不樂，即見彼分虛空相即起，不如新坐禪人。新坐禪人於作處取相，不能於非作處。彼坐禪人，或於屋內、或於屋外不障礙處，作圓孔穴作虛空想，以三行取相：以等觀、以方便、以離亂。於虛空一切入，生四禪五禪，餘如初廣說（虛空一切入已竟）。
〔T32 0424b〕
問：云何識一切入？答：曰識處定，此謂識一切入，餘如初廣說（十一切入已竟）。
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.
虛空一切入
七問並舉
問：什麼是虛空一切入？怎麼修？什麼相？什麼味？什麼處？什麼功德？怎麼取它的相？
虛空之二種
答：虛空一切入有二種：有離色的虛空、有不離色的虛空。
虛空入處之相，就是所謂離色的虛空；井穴的虛空相，這叫作不離色的虛空。
修行與相味處
那修這想，心住而不亂——這叫作修。
它的相，是把心放在虛空想上；它的味，是不離開虛空想；它的處，是作意時心不作二意。
二種不共功德
所謂什麼功德，是不共的二種功德：於虛空入，障礙之處所不能為礙；若牆壁、山等，身行無礙、自在無畏。
取相：舊坐禪人與新坐禪人
所謂怎麼取它的相：於虛空入取虛空相，或於所作之處、或於自然之處。
舊坐禪人於自然之處取相，處處都能看見孔穴、欞窓之間或樹枝之間的虛空，並從這些地方開始常常看見。接著原文說「隨樂不樂，即見彼分虛空相即起」；這一句的語法關係不清楚。可確定的是，那一分虛空相會生起；「隨樂不樂」怎樣接到下句，這裡尚無定論。這與新坐禪人不同。
新坐禪人於所作之處取相，不能於非作之處。
修虛空一切入的方便
那位坐禪人，或於屋內、或於屋外不障礙之處，作圓的孔穴而作虛空想，以三行取相：以等觀、以方便、以離亂。
於虛空一切入，生四禪五禪。其餘如最初那裡廣說。
（虛空一切入已竟）
識一切入
問：什麼是識一切入？
答：說識處定——這叫作識一切入。其餘如最初那裡廣說。
（十一切入已竟）
The Space Kasiṇa
Seven Questions Together
Question: What is the space kasiṇa? How is it cultivated? What is its characteristic? What is its function? What is its basis? What are its benefits? How is its sign acquired?
Two Kinds of Space
Answer: The space kasiṇa is of two kinds: space separated from form and space not separated from form.
The sign of the sphere of entry into space is what is called space separated from form. The space-sign of a well or hole is called space not separated from form.
Cultivation, Characteristic, Function, and Basis
One cultivates this perception and the mind abides without disturbance—this is called cultivation.
Its characteristic is directing the mind to the perception of space; its function is not departing from the perception of space; and its basis is that the mind forms no second intention when attending.
Two Distinctive Benefits
Concerning benefits, there are two distinctive benefits: in the space entry, obstructing places cannot obstruct; when there are walls, mountains, and the like, bodily movement is unobstructed, free, and fearless.
Acquiring the Sign: Experienced and New Meditators
As for how its sign is acquired: in the space entry one acquires the space sign either at a prepared place or at a naturally occurring place.
An experienced meditator acquires the sign at a naturally occurring place and can see it everywhere: in a hole, between lattice windows, or between tree branches. Beginning with these, the person sees it constantly. The source then says, “Following delight or non-delight, one immediately sees that portion of the space sign arise.” The grammatical relation in this statement is unclear. What can be established is that the portion of the space sign arises; how “following delight or non-delight” connects to what follows remains unresolved. This is unlike the case of a new meditator.
A new meditator acquires the sign at a prepared place and cannot do so at an unprepared place.
The Means of Cultivating the Space Kasiṇa
That meditator makes a round hole and forms the perception of space, either indoors or outdoors in an unobstructed place, and acquires the sign in three modes: through equal observation, through skillful means, and through freedom from disturbance.
In the space kasiṇa, the four-jhāna and five-jhāna arise. The remaining matters are as explained in full at the beginning.
(The space kasiṇa is concluded.)
The Consciousness Kasiṇa
Question: What is the consciousness kasiṇa?
Answer: It is said to be the concentration of the consciousness sphere—this is called the consciousness kasiṇa. The remaining matters are as explained in full at the beginning.
(The eleven kasiṇas are concluded.)
Shi Huijing · Waken · The Path of Freedom · The Space and Consciousness Kasiṇas · Vernacular · Summer 2026
十一切入的最後二門。虛空門詳列二種虛空、修、相、味、處、功德與取相；識門則只出「曰識處定，此謂識一切入，餘如初廣說」〔T32 424b13–14〕。兩門詳略相懸，底本沒有說明識門何以如此簡略。
虛空門：先分二種，再取其一
「虛空一切入，有二種：有虛空離色、有虛空不離色。虛空入處相，所謂離色虛空。井穴虛空相，此謂不離色虛空」〔T32 424a26–29〕——原文先列兩種定義：離色虛空以「虛空入處相」說，不離色虛空以「井穴虛空相」說；「井穴」四本作「并空」，並錄不判。後文另舉孔穴、欞窓間、樹枝間與所作圓孔穴為取相例〔T32 424b04–10〕，卻沒有用判定句把整個取相段正式歸入二種中的某一種。因此，二種定義與後列例子各依原文保存，形式歸屬仍留待判定。四事照格：「彼修此想，心住不亂，此謂修。於虛空想放意為相」〔T32 424a29–424b01〕——修與相正面立畢；「不離虛空想為味，作意無二為處」〔T32 424b01〕（用語仍在 08-30 之批）。功德一節明標「不共二功德」，接著寫於虛空入不為障礙處所妨礙，以及遇牆壁、山等而身行無礙、自在無畏〔T32 424b02–03〕；兩項只依本段明文保留。
句次也分明：先標「有二種」，再分列離色與不離色，接著各以「所謂離色虛空」「此謂不離色虛空」收句；到「彼修此想」才轉入修、相、味、處〔T32 424a26–424b01〕。二種之名與兩句界說都在修行段之前說完。
開頭七問依次是：什麼是虛空一切入、怎樣修、什麼是相、什麼是味、什麼是處、有哪些功德、怎樣取相〔T32 424a25–26〕。答文先說二種虛空，再答修、相、味、處，另標二項功德，最後才用舊坐禪人與新坐禪人的段落答取相〔T32 424a26–424b11〕；七個問項須完整保留，不能把其中一項併入另一項。
取相照舊新之例：舊人「或於孔穴、或欞窓間、或樹枝間。從彼常見，隨樂不樂，即見彼分虛空相即起，不如新坐禪人」〔T32 424b06–08〕——孔穴、窗欞之間與樹枝之間都是原文明列的取相處；但「隨樂不樂」與下句如何連屬，底本句法不明，只可確定彼分虛空相生起，不判作樂境與不樂境都能起相。新人「於作處取相，不能於非作處」〔T32 424b08–09〕；接著明說，可在屋內或屋外不障礙之處作圓孔穴，作虛空想〔T32 424b09–10〕。三行取相之語作「以等觀、以方便、以離亂」〔T32 424b10–11〕，與 08-03 的界說〔T32 413b12–13〕字面相同；末別言「於虛空一切入，生四禪五禪，餘如初廣說」〔T32 424b11–12〕。本段不解釋四禪、五禪的分類，保留仍不能確定；其餘則照原文指前。
這段作處的句序也很清楚：先列屋內、屋外兩種處所，再用「不障礙」限定處所，接著說作圓孔穴、作虛空想，然後才列等觀、方便、離亂三行〔T32 424b09–11〕。四個步驟都依原句保存，不把圓孔穴改說成壇或其他器物。
識門與停問：一門何以只得兩句？
「問：云何識一切入？答：曰識處定，此謂識一切入，餘如初廣說（十一切入已竟）」〔T32 424b13–14〕——在本單元兩門中，識門只出一答與一個指前，遠短於前面的虛空門（「處定」三本作「虛空」，識門僅有的界說句自身搖晃於兩讀之間，並錄不判）。在此停問：虛空門具七問、功德、舊新與作處，識門為何一句指前便關帳？
文本可確定的只有兩點：第一，它以「識處定」界說識一切入；第二，它以「餘如初廣說」指向前文。「處定」三本作「虛空」，而這正落在本門唯一的界說句中，兩讀並錄不判。至於「餘如初廣說」究竟承接前文哪一段，論文沒有明說；本段也沒有另出修、相、味、處、功德或取相之法。因此，只依這一答與指前讀取，不補具體修法，也不替底本解釋省文的理由。
夾註雙重落款：「虛空一切入已竟」收虛空一門，「十一切入已竟」明書十一種一切入至此收束〔T32 424b12–14〕。
收束
回到所見：虛空門先分離色與不離色，後列自然處與所作圓孔穴等取相例；識門只給一答與一個指前。帶走三件：一分類（離色以虛空入處相說，不離色以井穴虛空相說；後列例子與二類的形式歸屬未由原文判定），一組取相處（孔穴、欞窓間、樹枝間與所作圓孔穴），一停問（識門為何只得兩句？論文明寫「識處定」與「餘如初廣說」，卻不說何以略寫，也未明指前文哪一段；不補作法，不補理由）。原文以「十一切入已竟」收束，下一段轉入一切入散句。
These are the last two of the eleven kasiṇas. The space section sets out two kinds of space, cultivation, characteristic, function, basis, benefits, and acquiring the sign in detail. The consciousness section gives only, “It is said to be the concentration of the consciousness sphere—this is called the consciousness kasiṇa. The remaining matters are as explained in full at the beginning” 〔T32 424b13–14〕. The difference in length is striking, but the base text does not explain why the consciousness section is so brief.
Space: First Divide It into Two Kinds, Then Acquire One
“The space kasiṇa is of two kinds: space separated from form and space not separated from form. The sign of the sphere of entry into space is what is called space separated from form. The space-sign of a well or hole is called space not separated from form” 〔T32 424a26–29〕. The source first gives two definitions. Space separated from form is described through “the sign of the sphere of entry into space”; space not separated from form through “the space-sign of a well or hole.” Four witnesses read 并空, “combined space,” for 井穴, “well or hole”; both are recorded without decision. The text later gives a hole, the spaces between lattice windows and tree branches, and a prepared round hole as examples for acquiring the sign 〔T32 424b04–10〕, but does not formally assign the entire acquisition passage to either of the two kinds with a defining statement. The two definitions and the later examples are therefore preserved separately, while their formal classification remains unresolved. The four matters then follow the established form: “One cultivates this perception and the mind abides without disturbance—this is called cultivation. Directing the mind to the perception of space is its characteristic” 〔T32 424a29–424b01〕; then, “not departing from the perception of space is its function, and attending without a second is its basis” 〔T32 424b01〕. The wording belongs to the same group as 08-30. The benefits are expressly announced as two, followed by the inability of obstructing places to obstruct within the space entry, and bodily movement unobstructed, free, and fearless through walls, mountains, and the like 〔T32 424b02–03〕. The two are retained only according to the passage’s wording.
The sentence order is clear. It first announces “two kinds,” then separately lists separated and not-separated space and closes each definition with “what is called space separated from form” and “is called space not separated from form.” Only after that does “one cultivates this perception” turn to cultivation, characteristic, function, and basis 〔T32 424a26–424b01〕. The two names and their two definitions are complete before the cultivation passage begins.
The seven opening questions are, in order: what is the space kasiṇa, how is it cultivated, what is its characteristic, what its function, what its basis, what its benefits, and how its sign is acquired 〔T32 424a25–26〕. The answer first gives the two kinds of space, then cultivation, characteristic, function, and basis, separately introduces two benefits, and finally answers acquiring the sign through the passages on experienced and new meditators 〔T32 424a26–424b11〕. All seven questions must remain; none can be absorbed into another.
Acquiring the sign follows the experienced-new pattern. An experienced meditator sees “in a hole, between lattice windows, or between tree branches. Beginning with these, the person sees it constantly; following delight or non-delight, one immediately sees that portion of the space sign arise. This is unlike a new meditator” 〔T32 424b06–08〕. A hole, the spaces between lattice windows, and the spaces between tree branches are all explicitly named places for acquiring the sign. But the syntax connecting “following delight or non-delight” to what follows is unclear. Only the arising of that portion of the space sign can be established; it cannot be adjudicated to mean that both pleasing and displeasing objects produce the sign. A new meditator “acquires the sign at a prepared place and cannot do so at an unprepared place” 〔T32 424b08–09〕. The text then expressly says that the person can make a round hole and form the perception of space indoors or outdoors in an unobstructed place 〔T32 424b09–10〕. The three modes here are “through equal observation, through skillful means, and through freedom from disturbance” 〔T32 424b10–11〕, textually identical to the definition in 08-03 〔T32 413b12–13〕. The ending separately states, “In the space kasiṇa, the four-jhāna and five-jhāna arise; the remaining matters are as explained in full at the beginning” 〔T32 424b11–12〕. The passage does not explain the classification of four-jhāna and five-jhāna, so it remains undetermined. The remainder follows the source’s reference back.
The sentence order of the prepared place is equally clear: it first gives the two settings, indoors and outdoors; qualifies the place as unobstructed; says to make a round hole and form the perception of space; and only then lists equal observation, skillful means, and freedom from disturbance 〔T32 424b09–11〕. All four steps are retained in their own order. The round hole is not recast as a maṇḍala or another device.
Consciousness and the Point Where Inquiry Stops: Why Does One Section Receive Only Two Sentences?
“Question: What is the consciousness kasiṇa? Answer: It is said to be the concentration of the consciousness sphere—this is called the consciousness kasiṇa. The remaining matters are as explained in full at the beginning. (The eleven kasiṇas are concluded)” 〔T32 424b13–14〕. Of the two sections in this unit, consciousness contains only a single answer and a reference back, far shorter than the space section. Three witnesses read 虛空, “space,” for 處定, “sphere concentration,” making the sole defining sentence itself vary between two readings. Both are recorded without adjudication. Inquiry pauses here: the space section has seven questions, benefits, experienced and new meditators, and a prepared place; why does the consciousness section close its account with one reference back?
Only two points can be established from the text. First, it defines the consciousness kasiṇa through “concentration of the consciousness sphere.” Second, it refers to the earlier account through “the remaining matters are as explained in full at the beginning.” Three witnesses read “consciousness-space” in place of “consciousness-sphere concentration,” and the variation falls within the only defining sentence in the section. The two readings remain without decision. The treatise does not specify which earlier passage “the remaining matters” takes up, nor does this unit separately provide cultivation, characteristic, function, basis, benefits, or a way to acquire the sign. It must therefore be read only through this answer and reference back, without supplying a concrete practice or a reason for the abbreviation.
Two parenthetical closings occur: “The space kasiṇa is concluded” closes the space section, while “The eleven kasiṇas are concluded” expressly closes the elevenfold set 〔T32 424b12–14〕.
Concluding Focus
Return to what is seen: space is first divided into separated and not-separated form, and then examples are given of acquiring its sign from naturally occurring places and a prepared round hole; consciousness receives only one answer and a reference back. Three matters remain: a classification—space separated from form is described through the sign of the sphere of entry into space, and space not separated from form through the space-sign of a well or hole, while the source does not formally assign the later examples to either; a set of places for acquiring the sign—a hole, between lattice windows, between tree branches, and a prepared round hole; and a question—why does consciousness receive only two sentences? The treatise explicitly gives only “concentration of the consciousness sphere” and “the remaining matters are as explained in full at the beginning,” without explaining the abbreviation or specifying which prior passage is meant. No procedure or reason is supplied. “The eleven kasiṇas are concluded” closes the section, and the miscellany on the kasiṇas follows.
Shi Huijing · Waken · The Path of Freedom · The Space and Consciousness Kasiṇas · Exposition · Summer 2026
考據Apparatus
全段定位 本段出自《解脫道論》卷第六〈行門品〉之三，接卷第五之末光明一切入〔T32 424a16〕、卷五尾題與卷六首題〔T32 424a17–24〕而下。虛空、識二門足十一切入之數；虛空門具全式而識門唯二句，長短相懸。段末以夾註「（十一切入已竟）」〔T32 424b14〕收束十一種一切入。其下「問：於是一切入，云何散句？」〔T32 424b15〕另起一問，屬下一單元。
一、科判定位
本段二問，二門各一；節次逐字可核：
| 節 | 經文起訖逐字（各繫其錨） |
|---|---|
| 虛空·七問並舉 | 「問：云何虛空一切入？」〔T32 424a25〕…「云何取其相？」〔T32 424a26〕 |
| 虛空·二種之分 | 「有虛空離色、有虛空不離色」〔T32 424a27〕…「井穴虛空相，此謂不離色虛空」〔T32 424a28–29〕 |
| 虛空·修行與相味處 | 「彼修此想，心住不亂，此謂修」〔T32 424a29〕…「作意無二為處」〔T32 424b01〕 |
| 虛空·不共二功德 | 「不共二功德」〔T32 424b02〕…「自在無畏」〔T32 424b03〕 |
| 虛空·取相 | 「云何取其相者」〔T32 424b04〕…「不能於非作處」〔T32 424b08–09〕 |
| 虛空·方便與所生禪 | 「作圓孔穴作虛空想」〔T32 424b10〕…「餘如初廣說」〔T32 424b12〕 |
| 識·二句 | 「問：云何識一切入？」〔T32 424b13〕…「餘如初廣說」〔T32 424b14〕 |
單元界與問答界相合：本單元起於 424a25 虛空一切入之問、止於 424b14 十一切入已竟之夾註，不切斷任何一問。二門長短相懸：虛空門具七問全式，識門唯「曰識處定，此謂識一切入」〔T32 424b13–14〕一句而逕以「餘如初廣說」收之——照錄不齊，不代為補足其式。
全段定位錨
〔T32, 424a25–424b14〕
二、詞義與譯語（逐字各繫其錨）
| 名相 | 本段用法 | 章內接點（可核） |
|---|---|---|
| 虛空一切入（二種） | 「有虛空離色、有虛空不離色」〔T32 424a27〕，各以一句自釋〔T32 424a27–29〕 | 諸一切入唯此門先分二種而後修；「一」字有校記（見目三） |
| 虛空入處相 | 「虛空入處相，所謂離色虛空」〔T32 424a27–28〕 | 與 08-21 無邊空處之「空」〔T32 421a22〕所指是否同一，論文不明言，不代考定 |
| 井穴虛空相 | 「井穴虛空相，此謂不離色虛空」〔T32 424a28–29〕 | 「井穴」二字有校記（見目三），四本作「并空」 |
| 味·處 | 「不離虛空想為味，作意無二為處」〔T32 424b01〕 | 諸門之味處三層不齊，照錄不改：08-26 作「不除水想是味，心不作二意是處」〔T32 422b23〕；08-27〜08-29 作不除某想為味、作意無雙為處之式（如「不除火想為味，作意無雙為處」〔T32 422c15〕）；08-30 三門與本門作「不離…想為味，作意無二為處」 |
| 不共二功德 | 「障礙處所不能礙」〔T32 424b02–03〕、「若牆壁山等，身行無礙，自在無畏」〔T32 424b03〕 | 諸門功德之數至此五變（五·五·三·五·四·八·與白等·二），本段最少 |
| 孔穴·欞窓·樹枝 | 「或於孔穴、或欞窓間、或樹枝間」〔T32 424b06〕 | 舊坐禪人所見之處；與 08-26 井瓶池沼〔T32 422c01〕等同例 |
| 作圓孔穴 | 「或於屋內、或於屋外不障礙處，作圓孔穴作虛空想」〔T32 424b09–10〕 | 屋內、屋外皆可，但須是不障礙處；所作為圓孔穴，所作之想為虛空想 |
| 三行取相 | 「以等觀、以方便、以離亂」〔T32 424b10–11〕 | 「以等觀、以方便、以離亂」全論二見，餘一見即 08-03 之界說〔T32 413b12–13〕；08-26〜08-30 皆作「以平等觀」，本段獨與界說字面全同 |
| 生四禪五禪 | 「於虛空一切入，生四禪五禪」〔T32 424b11–12〕 | 「四禪五禪」之分類論文不釋，不代考定 |
| 識一切入 | 「曰識處定，此謂識一切入」〔T32 424b13–14〕 | 「處定」二字有校記（見目三），三本作「虛空」；與 08-22 識處定〔T32 421b25〕之關係論文不明言，不代考定 |
| 十一切入已竟 | 夾註「（十一切入已竟）」〔T32 424b14〕 | 十一種一切入的總畢語；與各門之畢語（某一切入已竟）不同層，照錄不改 |
三、校記與異讀
本段範圍內大正藏校記四處，均誌而不改；本文之讀一律依大正本：
| 錨 | 底本 | 異讀 | 見證 |
|---|---|---|---|
| 424a26 | 一（虛空一切入，有二種） | 而一 | 【宋】【元】【明】【宮】 |
| 424a28 | 井穴（井穴虛空相） | 并空 | 【宋】【元】【明】【宮】 |
| 424b13 | 處定（曰識處定） | 虛空 | 【宋】【元】【明】 |
| 424b14 | 切（夾註「十一切入已竟」之「切」） | 初 | 【宋】【元】【明】【宮】 |
誌錄不判三事：
- 424a28「井穴虛空相」，四本作「并空虛空相」——作「井穴」則舉一物之空，作「并空」則為並舉之語；不離色虛空之所指遂異。並錄不判，本文從底本。
- 424b13「曰識處定，此謂識一切入」之「處定」，宋、元、明三本作「虛空」（作「曰識虛空」）。識一切入之界說唯此一句，二讀之別即其全幅。並錄不判。
- 424a26「虛空一切入，有二種」，四本其上有「而」字。並錄不判。
校本命中二項：本段正文缺字零命中；夾註二命中——「（虛空一切入已竟）」〔T32 424b12〕、「（十一切入已竟）」〔T32 424b14〕。
四、論主引據
本段無標為佛語或他說之引據，查無所獲；「餘如初廣說」〔T32 424b12〕〔T32 424b14〕指本論前文而非他書，不入引據。
五、譬喻·修辭
- 先分後修〔T32 424a27–424b01〕：先分虛空為離色·不離色二種，各以一句自釋，然後乃言修——諸一切入唯此門如此。
- 二門長短相懸〔T32 424a25–424b14〕：虛空門具全式凡十餘句，識門唯二句；一詳一略而同居一段之末。
- 作圓孔穴〔T32 424b09–10〕：可在屋內或屋外不障礙處作圓孔穴，作虛空想。
- 三行之字面歸位〔T32 424b10–11〕：08-26〜08-30 皆作「以平等觀」，本段獨作「以等觀」，與 08-03 之界說〔T32 413b12–13〕字面全同。
六、章內互讀
- 前指：赤、白、光明三門 08-30〔T32 423b24–424a16〕；三行取相之界說 08-03〔T32 413b12–13〕；無邊空處之「空」08-21〔T32 421a22〕；識處定 08-22〔T32 421b25〕。
- 後指：一切入散句自「問：於是一切入，云何散句？」〔T32 424b15〕起（下一單元）。
七、傳本
作者、譯者與傳本諸問題，本編不於考據內立說。
Passage location This passage comes from fascicle six of the Path of Freedom, “Chapter on Practice,” part three. It follows the light kasiṇa at the end of fascicle five 〔T32 424a16〕 and the closing title of fascicle five and opening title and translator line of fascicle six 〔T32 424a17–24〕. Space and consciousness complete the eleven kasiṇas. The space section has the full form, while consciousness has only two sentences. The parenthetical note, “The eleven kasiṇas are concluded” 〔T32 424b14〕, closes the elevenfold set. “Question: Among these kasiṇas, what are the miscellaneous statements?” 〔T32 424b15〕 begins the next unit.
I. Structural Division
The unit has two questions, one for each section. Its divisions can be checked word for word:
| Section | Exact opening and closing wording, each with its anchor |
|---|---|
| Space: seven questions | “Question: What is the space kasiṇa?” 〔T32 424a25〕 … “How is its sign acquired?” 〔T32 424a26〕 |
| Space: division into two kinds | “Space separated from form and space not separated from form” 〔T32 424a27〕 … “The space-sign of a well or hole is called space not separated from form” 〔T32 424a28–29〕 |
| Space: cultivation, characteristic, function, basis | “One cultivates this perception and the mind abides without disturbance—this is called cultivation” 〔T32 424a29〕 … “attending without a second is its basis” 〔T32 424b01〕 |
| Space: two distinctive benefits | “Two distinctive benefits” 〔T32 424b02〕 … “free and fearless” 〔T32 424b03〕 |
| Space: acquiring the sign | “As for how its sign is acquired” 〔T32 424b04〕 … “cannot do so at an unprepared place” 〔T32 424b08–09〕 |
| Space: means and jhānas produced | “Make a round hole and form the perception of space” 〔T32 424b10〕 … “the remaining matters are as explained in full at the beginning” 〔T32 424b12〕 |
| Consciousness: two sentences | “Question: What is the consciousness kasiṇa?” 〔T32 424b13〕 … “the remaining matters are as explained in full at the beginning” 〔T32 424b14〕 |
The unit boundary agrees with the question-and-answer boundaries: the unit begins with the space question at 424a25 and ends with the parenthetical completion of the eleven kasiṇas at 424b14. No question is cut. The two sections differ radically in length: space has the full seven-question form, while consciousness has only “It is said to be the concentration of the consciousness sphere—this is called the consciousness kasiṇa” 〔T32 424b13–14〕 and immediately closes with the reference back. The imbalance is preserved without supplying the missing form.
Whole-passage anchor
〔T32, 424a25–424b14〕
II. Terms and Translation
| Term | Use in this passage | Verifiable connection within the chapter |
|---|---|---|
| 虛空一切入, space kasiṇa, in two kinds | “Space separated from form and space not separated from form” 〔T32 424a27〕, each explained in a sentence 〔T32 424a27–29〕 | Among the kasiṇas, only this section divides its object into two kinds before discussing cultivation. The character 一 has a variant; see section III |
| 虛空入處相, sign of the sphere of entry into space | “The sign of the sphere of entry into space is what is called space separated from form” 〔T32 424a27–28〕 | The treatise does not expressly state whether this is the same as “space” in the sphere of boundless space in 08-21 〔T32 421a22〕; no determination is supplied |
| 井穴虛空相, space-sign of a well or hole | “The space-sign of a well or hole is called space not separated from form” 〔T32 424a28–29〕 | 井穴 has a variant; see section III. Four witnesses read 并空 |
| 味 and 處, function and basis | “Not departing from the perception of space is its function, and attending without a second is its basis” 〔T32 424b01〕 | The wording of function and basis falls into three different groups across the sections: 08-26 has “not removing the perception of water” and “the mind not forming a second intention” 〔T32 422b23〕; 08-27 through 08-29 use the pattern “not removing the perception” and “attending without a double,” as in fire 〔T32 422c15〕; the three sections of 08-30 and this one use “not departing from the perception” and “attending without a second.” The differences are retained |
| 不共二功德, two distinctive benefits | “Obstructing places cannot obstruct” 〔T32 424b02–03〕 and “When there are walls, mountains, and the like, bodily movement is unobstructed, free, and fearless” 〔T32 424b03〕 | By this point the announced counts of benefits take five forms across the sections—five, three, four, eight, equal to white, and two. This passage’s count is the smallest |
| 孔穴·欞窓·樹枝, holes, lattice windows, tree branches | “In a hole, between lattice windows, or between tree branches” 〔T32 424b06〕 | Places seen by an experienced meditator. They follow the pattern of the wells, bottles, and ponds in 08-26 〔T32 422c01〕 |
| 作圓孔穴, make a round hole | “Either indoors or outdoors in an unobstructed place, make a round hole and form the perception of space” 〔T32 424b09–10〕 | Indoors or outdoors is allowed, but the place must be unobstructed; the prepared object is a round hole and the perception formed is space |
| Three modes of acquiring the sign | “Through equal observation, through skillful means, and through freedom from disturbance” 〔T32 424b10–11〕 | This exact wording occurs twice in the treatise, the other occurrence being the definition in 08-03 〔T32 413b12–13〕. 08-26 through 08-30 have “balanced observation”; this passage alone matches the definition word for word |
| 生四禪五禪, four-jhāna and five-jhāna arise | “In the space kasiṇa, the four-jhāna and five-jhāna arise” 〔T32 424b11–12〕 | The treatise does not explain this classification; no determination is supplied |
| 識一切入, consciousness kasiṇa | “It is said to be the concentration of the consciousness sphere—this is called the consciousness kasiṇa” 〔T32 424b13–14〕 | 處定 has a variant; see section III. Three witnesses read 虛空, “space.” The treatise does not state the relation to the concentration of the consciousness sphere in 08-22 〔T32 421b25〕, and no determination is supplied |
| “The eleven kasiṇas are concluded” | Parenthetical note 〔T32 424b14〕 | This closes the full elevenfold set and belongs to a different level from the note closing any single kasiṇa; both levels are retained |
III. Collation and Variant Readings
There are four Taishō collation notes within the passage. All are recorded without emending the text; the main text follows the Taishō base throughout:
| Anchor | Base text | Variant | Witnesses |
|---|---|---|---|
| 424a26 | 一 in 虛空一切入，有二種 | 而一 | 【宋】【元】【明】【宮】 |
| 424a28 | 井穴 in 井穴虛空相 | 并空 | 【宋】【元】【明】【宮】 |
| 424b13 | 處定 in 曰識處定 | 虛空 | 【宋】【元】【明】 |
| 424b14 | 切 in the parenthetical 十一切入已竟 | 初 | 【宋】【元】【明】【宮】 |
Three matters recorded without adjudication:
- At 424a28, four witnesses read 并空虛空相 where the base has 井穴虛空相. With 井穴 the phrase gives the space of a particular object, a well or hole; with 并空 it has the form of a combined statement. What space not separated from form denotes therefore differs. Both are recorded without decision, and the main text follows the base.
- At 424b13, the Song, Yuan, and Ming witnesses read 曰識虛空, “it is said to be consciousness-space,” where the base has 曰識處定, “it is said to be the concentration of the consciousness sphere.” This is the consciousness section’s only defining sentence, so the difference between the readings covers its entire definition. Both are recorded without adjudication.
- At 424a26, four witnesses add 而 before 虛空一切入，有二種. Both are recorded without decision.
Critical-apparatus hits: no lacuna marker occurs in the main text. Two parenthetical notes occur: “The space kasiṇa is concluded” 〔T32 424b12〕 and “The eleven kasiṇas are concluded” 〔T32 424b14〕.
IV. Citations Made by the Treatise
No statement in this passage is marked as the Buddha’s word or as another authority’s position. The searches find none. The two occurrences of “the remaining matters are as explained in full at the beginning” 〔T32 424b12〕〔T32 424b14〕 refer to an earlier part of this treatise, not another work, and are not counted as citations.
V. Similes and Rhetoric
- Divide first, cultivate afterward 〔T32 424a27–424b01〕: space is first divided into separated and not-separated form, each explained in a sentence, and only then is cultivation discussed. Among the kasiṇas this section alone uses this order.
- Two sections of radically different length 〔T32 424a25–424b14〕: space has the full form in more than ten sentences; consciousness only two. A detailed and an abbreviated section stand together at the end of the sequence.
- Making a round hole 〔T32 424b09–10〕: one may make a round hole and form the perception of space in an unobstructed place indoors or outdoors.
- The wording of the three modes returns to the definition 〔T32 424b10–11〕: 08-26 through 08-30 use “balanced observation,” while this passage uses “equal observation,” exactly matching the wording of the definition in 08-03 〔T32 413b12–13〕.
VI. Cross-References Within the Chapter
- Earlier: the red, white, and light sections in 08-30 〔T32 423b24–424a16〕; the definition of the three modes in 08-03 〔T32 413b12–13〕; “space” in the sphere of boundless space in 08-21 〔T32 421a22〕; concentration of the consciousness sphere in 08-22 〔T32 421b25〕.
- Later: the miscellany on the kasiṇas begins with “Question: Among these kasiṇas, what are the miscellaneous statements?” 〔T32 424b15〕 in the next unit.
VII. Transmission
Questions concerning the author, translator, and textual transmission are not determined in this apparatus.
Shi Huijing · Waken · The Path of Freedom · The Space and Consciousness Kasiṇas · Apparatus · Summer 2026