清淨道論 空無邊處Visuddhimagga · The Base of Infinite Space
怕蛇的人逃出林子，連花紋的葉子、地上的裂縫都不敢看——像蛇的也是怕。修無色的人就是這樣看遍相的：那是自己親手修純的所緣，此刻卻因「像色」而要離。無色之門檻不在色的粗惡，在色的痕跡。
除遍的方法只有一句：不像捲席子那樣捲起，不像從鍋裡取餅那樣拔出——只是不轉向、不作意、不省察，對遍所觸的空間作意「空、空」。像舊布繫在瓶口，被風吹走，唯看著空而立。舊所緣不是被驅逐的，是被不再餵養而自行退場的。
三句定型句是三張封條：色界法「超越」了，五門之想「滅沒」了（阿羅邏迦羅摩入定，五百輛車從旁經過，不見不聞），欲界雜想「不作意」——還在，但不看；一看，定就讓位。
空無邊：其生之邊、滅之邊都不可得。而這只是第一座——連這個空也要放下的時候，在下一座。
The man afraid of snakes escapes the forest, yet cannot bear to look at a patterned leaf or even a fissure in the ground: what resembles the snake is feared too. That is how one cultivating the immaterial regards the kasiṇa sign. It is an object one has personally purified through practice, yet now it must be left because it “resembles form.” The threshold of the immaterial lies not in the grossness of form, but in its trace.
The method for removing the kasiṇa is one sentence: it is not rolled like a mat or pulled out like a cake from a pot. One simply stops turning toward it, attending to it, and reviewing it, and attends to the space touched by the kasiṇa as “space, space.” It is like an old cloth tied over the mouth of a jar: when the wind carries it away, one stands looking only at space. The old object is not expelled; it leaves the stage when it is no longer fed.
The three fixed phrases are three seals: form-sphere phenomena have been “surmounted”; perceptions of the five doors have “disappeared”—Āḷāra Kālāma was in attainment when five hundred carts passed beside him, and he neither saw nor heard them; diverse sense-sphere perceptions receive “non-attention.” They still exist, but are not looked at. Look, and the attainment yields.
Infinite space: neither a boundary of its arising nor of its passing away can be discerned. Yet this is only the first station. The next begins when even this space must be released.
本單元白話為本編自巴利原典之譯疏（tr. mine）；底本事項詳本單元考據。
§1 捨色之由——二喻與其配合 〔CSCD §275〕
十、無色釋
第一無色之解說
在諸梵住之後，於所提示的四無色之中，想要先修習空無邊處的人，依「而以色為因，執杖、執刀、鬥、諍、諸諍論是被看見的；而在無色之中則全然沒有這些。他這樣審察之後，就為了對色的厭離、離貪、滅而行道」這樣的話，依這些執杖等等以及眼病耳病等等千種疾患，見到業生色¹之中的過患，而為了超越它，就除了限定虛空遍²以外，在地遍等等九遍之中的任何一遍上生起第四禪。
他雖然已依色界第四禪而超越了業生色，然而遍之色³也唯是與那〔業生色〕相似的，所以他連那個也想要超越。怎樣呢？譬如一個怕蛇的人在林中被蛇追逐，急急地逃走，到了所逃到的地方，見到有花紋的多羅葉、或蔓、或繩，或者在裂開的地上見到裂縫，也就害怕、也就驚怖，一點都不想看它。又譬如一個與作不利之事的怨敵同住一村的人，被他以殺、縛、燒屋等等所惱，就到別的村去住；在那裡也見到一個與怨敵形貌、聲音、舉止相同的人，也就害怕、也就驚怖，一點都不想看他。
這裡是譬喻之配合：那些人被蛇或被怨敵所惱之時，如同比丘依所緣而與業生色相俱之時。他們急急逃走與往別村而去，如同比丘依色界第四禪而超越業生色之時。他們在所逃到的地方與在別村，見到有花紋的多羅葉等等以及與怨敵相似的人而恐懼、驚怖、不想見之，如同比丘審察「遍之色也唯是與那相似的」之後，連那個也想要超越。此中也應當知道被豬所擊之犬、怕鬼者等等的譬喻。
§2 除遍而取空——遍作與安止 〔CSCD §276〕
他這樣厭離了那作為第四禪之所緣的遍之色而想要離去，就以五種行相⁴修得自在，從熟練的色界第四禪出來，於那禪之中見到這樣的過患：「它以我所厭離的這個色為所緣」、「它是近於悅的對敵者」、「比起寂靜解脫⁵來，它是粗的」。而這裡並沒有支的粗性；因為正如這個色〔界第四禪〕是二支的，諸無色〔定〕也是這樣。
他於那裡這樣見了過患，盡了對它的欣求⁶，作意空無邊處為寂靜、為無邊，然後把遍擴展到輪圍之邊際、或者隨他所欲的那麼大，對那被〔遍〕所觸的空間作意「空、空」，或者「無邊之空」，於是除去遍。
因為他在除去的時候，並不像捲席子那樣把它捲起，也不像從鍋裡取餅那樣把它拔出；他只是既不轉向它、也不作意它、也不省察它而已。而當他不轉向、不作意、不省察，唯獨對那被〔遍〕所觸的空間作意「空、空」的時候，這就叫作「除去遍」。
而那正被除去的遍，也並不捲起、也不轉開；它只是緣於這個人的不作意與「空、空」這樣的作意，才叫作被除去的，於是唯有除遍之空顯現。「除遍之空」也好，「遍所觸之空」也好，「離遍之空」也好，這一切都唯是一個。
他對那除遍之空之相一再地轉向「空、空」，令它為思所擊、為尋所擊。當他這樣一再地轉向、令它為思所擊為尋所擊之時，諸蓋被鎮伏，念⁷得安住，心以近行而得定⁸。他對那相一再地習行、修習、多作。當他這樣一再地轉向、作意之時，就如在地遍等等之上色界心〔安止〕一般，空無邊處心於空之上安止。因為這裡也是這樣：前分的三個或四個速行是欲界的，並且唯與捨受相應；第四個或第五個則是無色界的。其餘的照〈地遍〉中所說的方法。
而這裡有這樣的差別：當無色界心這樣生起之時，那位比丘就如同一個人以青色的舊布、或者黃、赤、白等等之中的一種舊布，把車之囊⁹、瓶口等等之中的一個繫住而看著它，當那舊布被風力或者被別的什麼所去除之時，就唯看著空而立；同樣地，他先前以禪眼看著遍之曼荼羅而住，當那相由「空、空」這樣的遍作作意而忽然被去除之時，就唯看著空而住。到了這裡，就說他「由於一切色想之超越，由於有對想之滅沒，由於種種想之不作意，〔思惟〕『無邊之空』而具足住於空無邊處」。
§3 色想之超越 〔CSCD §277〕
其中，「一切」是說以一切行相，或者說一切而無餘。
「色想」——是說以想為首¹⁰而說的色界諸禪，以及它們的所緣。因為在「有色者見諸色」等等之中，色界禪也叫作「色」；在「他見外之諸色，好色與惡色」等等之中，它的所緣也〔叫作「色」〕。所以這裡「於色之想」就是「色想」——這樣，這是以想為首而說的色界禪的稱謂。〔又，〕「它的想是色」，所以是「色想」；意思是說「它的名是色」。應當知道：這也是那分為地遍等等的、作為它之所緣者的稱謂。
「超越」就是由離貪與滅。這是說什麼呢？就是：對於這些依善、異熟、唯作而為十五種的、名為禪的色想，以及對於這些依地遍等等而為九種的、名為所緣的色想，以一切行相、或者無餘地由離貪與滅，他就具足住於那既是離貪之因又是滅之因的空無邊處。因為色想若不曾一切地被超越，是不可能具足住於這個〔處〕的。
其中，因為於所緣未離貪的人不能有想之超越，而諸想被超越之時所緣也就被超越了，所以《分別論》中不說所緣之超越而唯說諸想之超越——「其中什麼是色想？入色界等至者、或生於彼者、或現法樂住者的想、想知、已想知之性，這些叫作色想。他越過、超過、超越了這些色想，因此說『由於一切色想之超越』。」但因為這些等至是由所緣之超越而應得的，並不像初禪等等那樣唯在同一個所緣上〔而得〕，所以應當知道：這裡的義釋也兼依所緣之超越而作。
§4 有對想之滅沒 〔CSCD §278〕
「由於有對想之滅沒」——由眼等等諸所依與色等等諸所緣相擊而生起的想，就是有對想；這是色想等等的稱謂。如所說的：「其中什麼是有對想？色想、聲想、香想、味想、觸想，這些叫作有對想。」是說：對於那些善異熟的五種與不善異熟的五種、一切合為十種的有對想，由於它們的滅沒、捨斷、不生起，令其不轉起。
這些〔有對想〕固然對入了初禪等等的人也是沒有的，因為那時心並不依五門而轉起。雖然這樣，還是應當知道：這裡之所以說它們，是像在第四禪中〔說〕於他處已被捨斷的樂與苦一般，像在第三道中〔說〕有身見等等一般，為了於此禪中生起策勵，並且依對此禪的稱讚而說的。
或者說：它們雖然對入色界〔定〕的人也是沒有的，然而那並不是由於已被捨斷才沒有。因為色界之修習並不導向色之離貪，而它們的轉起是繫屬於色的；這個修習則導向色之離貪。所以在這裡可以說它們是已被捨斷的；不但可以這樣說，而且可以一向地這樣受持。因為正由於它們在此以前未被捨斷，世尊才說聲對入初禪的人是「刺」；而正由於在這裡已被捨斷，才說諸無色等至有不動性與寂靜解脫性。並且，阿羅邏迦羅摩¹¹入了無色定，五百輛車一輛接一輛地從近旁經過，他既沒有看見，也沒有聽到聲音。
§5 種種想之不作意與三句之總結 〔CSCD §279〕
「由於種種想之不作意」——是說於種種之境界所轉起的諸想，或者說種種的諸想。因為《分別論》中這樣分別而說的——「其中什麼是種種想？未入定者的、與意界相應者或與意識界相應者的想、想知、已想知之性，這些叫作種種想」——這裡所意指的、未入定者的、為意界與意識界所攝的諸想，是在分為色、聲等等的種種的、種種自性的境界上轉起的；並且因為這些——八種欲界善想、十二種不善想、十一種欲界善異熟想、二種不善異熟想、十一種欲界唯作想——這樣合為四十四種的想是種種的、種種自性的、彼此不相似的，所以叫作「種種想」。「由於那一切種種想之不作意」——就是不轉向、不等趣¹²、不省察；意思是說：因為他不轉向它們、不作意、不省察。
並且，因為這裡前面的色想與有對想，即使在由這個禪所生的有之中也不存在，何況是在那個有之中具足住於這個禪之時；所以，以「超越」與「滅沒」這兩語所說的，也唯是它們的無有。而於種種想之中，因為八種欲界善想、九種唯作想、十種不善想——這二十七種想——在由這個禪所生的有之中是存在的，所以應當知道對它們說的是「不作意」。因為即使在那個〔有〕之中，具足住於這個禪的人也唯是由於對它們的不作意而具足住；若作意它們，他就成了未入定者。
而這裡簡略地說：以「由於色想之超越」一語，說的是一切色界法之捨斷；應當知道，以「由於有對想之滅沒、由於種種想之不作意」一語，說的是一切欲界心心所之捨斷與不作意。
§6 無邊之空與空無邊處之名 〔CSCD §280〕
「無邊之空」——這裡，它的生之邊或滅之邊都不可得，所以是「無邊」；「空」是說除遍之空。而這裡也應當依作意而知其無邊性。正因為這樣，《分別論》中才說：「他把心安置、安住於那空之中，遍滿為無邊，因此說『無邊之空』。」
「具足住於空無邊處」——這裡，它沒有邊，所以是「無邊」；空是無邊的，所以是「空無邊」；「空無邊」就是「空無邊性」。那個空無邊性，依住處之義而為那與相應法俱的禪之「處」，就像諸天之天處一般，所以是「空無邊處」。
「具足而住」——是說達到、成就那空無邊處之後，就以與它相順的威儀住而住。
這就是空無邊處業處之中的廣說。
註
¹ 業生色（karajarūpa）：由業所生之此身之色；本篇以之為無色修習之所捨其一。
² 限定虛空遍（paricchinnākāsakasiṇa）：十遍之末一。本篇明起無色定之第四禪唯取其餘九遍，而除開此遍；其除開之由，論不自出。
³ 遍之色（kasiṇarūpa）：作為第四禪所緣之遍相之色；論以其與業生色相似之故而並捨之。
⁴ 五種行相（pañcahākārā）：轉向、入定、住定、出定、觀察五自在；其目之開列在〈地遍〉一品，本篇唯以一語迴指而不重列。
⁵ 寂靜解脫（santavimokkha）：諸無色定之通稱；本篇以之為色界第四禪所以稱粗之對照。
⁶ 欣求（nikanti）：於已得之定之微細愛樂；不盡之則不能進於次定。
⁷ 念（sati）：憶持所緣而不忘失之心所，論中恆與智、精進、定並行。與今日通行之「正念」一語所指之泛然覺察不同科，宜依本論所立而讀。
⁸ 近行定（upacāra-samādhi）與安止定（appanā-samādhi）：近行定為諸蓋已伏而尚未入安止之一級定；安止定則心全然入於所緣而不動。
⁹ 車之囊（yānapputoḷi）：喻中所覆之器名其一。其物本編讀作此，不代考定。
¹⁰ 以想為首（saññāsīsa）：論之釋法——以「想」一語為首而攝其禪與所緣之全；本品後篇釋受、心、觸諸法亦依此法。
¹¹ 阿羅邏迦羅摩（Āḷāra Kālāma）：論唯記其入無色定而車過不見不聞之事，其人之他事不出。
¹² 等趣（samannāhāra）：心會合於所緣之作用；本篇與「轉向」「省察」並列而三皆否之。
The vernacular of this unit is this edition’s own rendering-with-exposition from the Pāli original (tr. mine); see this unit’s apparatus for the base-text particulars.
§1 Why Form Is Abandoned—Two Similes and Their Correspondence 〔CSCD §275〕
Chapter Ten: Explanation of the Immaterial
Explanation of the First Immaterial Attainment
After the divine abodes, among the four immaterial attainments that were listed, one who wishes first to develop the base of infinite space follows the statement: “Taking form as the cause, taking up sticks, taking up weapons, quarrels, fights, and disputes are seen; but in the immaterial there are none of these at all. Having reflected in this way, he enters upon the way for disenchantment with forms, for dispassion toward them, and for their cessation.” Seeing danger in material form produced by kamma¹ on account of these cases of taking up sticks and the like, as well as the thousand afflictions such as diseases of the eyes and ears, and wishing to surmount it, he arouses the fourth jhāna in any one of the nine kasiṇas beginning with the earth kasiṇa, apart from the limited-space kasiṇa.²
Although he has surmounted material form produced by kamma by means of the fourth form-sphere jhāna, the form of the kasiṇa³ is merely similar to that material form, so he wishes to surmount that as well. How? Suppose a man afraid of snakes were pursued by a snake in a forest and fled swiftly. At the place to which he escaped, he might see a patterned palmyra leaf, a creeper, a rope, or a fissure in cracked ground. He would still be afraid and terrified, and would not want to look at it at all. Or suppose a man lived in one village with an enemy who did him harm and was tormented by that enemy through killing, binding, burning his house, and so forth. He might go to another village to live, yet there too see a man whose appearance, voice, and manner resembled his enemy’s. He would still be afraid and terrified, and would not want to look at him at all.
Here is the correspondence of the similes. The time when those men were harassed by the snake or the enemy is like the time when a bhikkhu is associated with material form produced by kamma through taking it as an object. Their swift flight and departure for another village are like the time when the bhikkhu surmounts material form produced by kamma through the fourth form-sphere jhāna. Their fear, terror, and unwillingness to look when they see the patterned palmyra leaf and the rest at the place of escape, or a person resembling the enemy in the other village, are like the bhikkhu’s wish to surmount the form of the kasiṇa too after observing, “The form of the kasiṇa is merely similar to that.” The similes of a dog struck by a pig, a person afraid of ghosts, and so on should also be understood here.
§2 Removing the Kasiṇa and Taking Space—Preparatory Work and Absorption 〔CSCD §276〕
Having thus become disenchanted with the form of the kasiṇa that is the object of the fourth jhāna, and wishing to depart from it, he gains mastery in five ways⁴ and emerges from the well-mastered fourth form-sphere jhāna. He sees these dangers in that jhāna: “It takes as its object this form with which I have become disenchanted”; “It is close to joy, its adversary”; and “It is gross compared with the peaceful liberations.”⁵ Here, however, there is no grossness of factors, for just as this form-sphere fourth jhāna has two factors, so do the immaterial attainments.
Having seen these dangers there and exhausted his longing⁶ for it, he attends to the base of infinite space as peaceful and infinite. He extends the kasiṇa as far as the boundary of the world-system, or as far as he wishes, and removes the kasiṇa while attending to the space touched by it as “space, space” or “infinite space.”
When he removes it, he does not roll it up as one rolls a mat, nor lift it away as one removes a cake from a pot. He simply does not turn toward it, attend to it, or review it. When, without turning toward it, attending to it, or reviewing it, he attends only to the space touched by the kasiṇa as “space, space,” this is called “removing the kasiṇa.”
Nor does the kasiṇa that is being removed roll up or turn aside. It is called removed simply because of his non-attention to it and his attention to “space, space,” and only the space left by the removal of the kasiṇa appears. “Space left by removal of the kasiṇa,” “space touched by the kasiṇa,” and “space free from the kasiṇa” are all one and the same.
He repeatedly turns toward that sign of the space left by removing the kasiṇa as “space, space,” striking it with thought and striking it with applied thought. As he repeatedly turns toward it and strikes it with thought and applied thought, the hindrances are suppressed, mindfulness⁷ becomes established, and the mind becomes concentrated by access.⁸ He repeatedly cultivates, develops, and makes much of that sign. As he repeatedly turns toward it and attends to it, the consciousness of the base of infinite space enters absorption upon space, just as form-sphere consciousness does upon the earth kasiṇa and the others. Here too, in the preliminary phase, three or four impulsions belong to the sense sphere and are associated only with equanimous feeling; the fourth or fifth belongs to the immaterial sphere. The rest follows the method stated under the earth kasiṇa.
The distinction here is this. When immaterial-sphere consciousness has arisen in this way, the bhikkhu is like a man who binds one among a carriage bag, the mouth of a jar, and the like with an old blue cloth, or with an old cloth of some other color such as yellow, red, or white, and looks at it. When the cloth is carried away by the wind or by something else, he stands looking only at the space. In the same way, after dwelling while looking at the kasiṇa disk with the eye of jhāna, when that sign is suddenly removed through the preparatory attention “space, space,” he dwells looking only at space. At this point he is said to “enter and dwell in the base of infinite space, thinking ‘space is infinite,’ with the complete surmounting of perceptions of form, with the disappearance of perceptions of resistance, and with non-attention to perceptions of diversity.”
§3 Surmounting Perceptions of Form 〔CSCD §277〕
Here, “complete” means in every respect, or all without remainder.
“Perceptions of form” refers, with perception as the heading,¹⁰ both to the form-sphere jhānas and to their objects. For a form-sphere jhāna is also called “form” in such passages as “possessed of form, one sees forms”; its object is also called “form” in such passages as “one sees external forms, beautiful and ugly.” Thus “perception with respect to form” is “perception of form.” In this way, it is a designation for the form-sphere jhānas stated with perception as the heading. Or, “its perception is form,” so it is a “perception of form”; this means that its name is “form.” It should be understood that this is also a designation for their objects, divided into the earth kasiṇa and the others.
“Surmounting” means through dispassion and cessation. What is being said? With respect to the fifteen perceptions of form called jhānas, according to the wholesome, resultant, and functional modes, and the nine perceptions of form called objects, according to the earth kasiṇa and the others, he enters and dwells in the base of infinite space, which is both the cause of dispassion and the cause of cessation, through dispassion from and cessation of them in every respect or without remainder. For one who has not completely surmounted perceptions of form cannot enter and dwell in this base.
Because one who has not become dispassionate toward the object cannot surmount perception, and because when the perceptions have been surmounted the object has also been surmounted, the Vibhaṅga speaks only of surmounting the perceptions and not of surmounting the object: “Here, what are perceptions of form? The perception, perceiving, and state of having perceived in one who has entered a form-sphere attainment, one who has been reborn there, or one who abides happily here and now—these are called perceptions of form. He has passed beyond, gone beyond, and surmounted these perceptions of form. Therefore it is said, ‘with the complete surmounting of perceptions of form.’” But because these attainments are reached by surmounting the object, unlike the first jhāna and the others, which are reached upon the very same object, it should be understood that the explanation of meaning here is also made in terms of surmounting the object.
§4 The Disappearance of Perceptions of Resistance 〔CSCD §278〕
“With the disappearance of perceptions of resistance”: perceptions arisen through the impact of the eye and the other physical bases upon visible form and the other objects are perceptions of resistance. This is a designation for perceptions of visible form and the rest. As stated: “Here, what are perceptions of resistance? Perception of visible form, perception of sound, perception of odor, perception of flavor, and perception of the tangible—these are called perceptions of resistance.” Thus, with the disappearance, abandonment, and non-arising of all ten perceptions of resistance—the five wholesome resultants and the five unwholesome resultants—he makes them cease to occur.
These perceptions are admittedly absent for one who has entered the first jhāna and the others too, because at that time consciousness does not occur through the five doors. Even so, it should be understood that they are stated here, like pleasure and pain abandoned elsewhere but mentioned in connection with the fourth jhāna, and like identity view and the rest mentioned in connection with the third path, in order to arouse effort toward this jhāna and by way of praising it.
Alternatively, although they are absent for one who has entered a form-sphere attainment, they are not absent because they have been abandoned. Development in the form sphere does not lead to dispassion toward form, and their occurrence depends upon form; this development, however, does lead to dispassion toward form. It is therefore proper to say that they have been abandoned here. Not only is it proper to say this; it is proper to hold it unreservedly. Precisely because they had not been abandoned before this, the Blessed One called sound a “thorn” for one who has entered the first jhāna. And precisely because they are abandoned here, the immaterial attainments are called unwavering and peaceful liberations. Āḷāra Kālāma, while entered into an immaterial attainment, neither saw nor heard five hundred carts passing close by, one after another.¹¹
§5 Non-attention to Perceptions of Diversity and the Summary of the Three Phrases 〔CSCD §279〕
“With non-attention to perceptions of diversity” means perceptions occurring in diverse fields, or perceptions that are themselves diverse. For the Vibhaṅga analyzes them as follows: “Here, what are perceptions of diversity? The perception, perceiving, and state of having perceived in one who is not in attainment and who is accompanied by the mind element or by the mind-consciousness element—these are called perceptions of diversity.” The perceptions intended here, those of one not in attainment and included within the mind element and mind-consciousness element, occur in diverse fields of diverse nature, divided into visible form, sound, and so on. And because these perceptions—eight wholesome sense-sphere perceptions, twelve unwholesome perceptions, eleven wholesome-resultant sense-sphere perceptions, two unwholesome-resultant perceptions, and eleven functional sense-sphere perceptions, making forty-four in all—are diverse, of diverse nature, and mutually dissimilar, they are called “perceptions of diversity.” “With non-attention to all those perceptions of diversity” means not turning toward them, not bringing the mind together with them,¹² and not reviewing them. The meaning is that he does not turn toward them, attend to them, or review them.
Moreover, because the preceding perceptions of form and perceptions of resistance do not exist even in an existence produced by this jhāna—much less while one enters and dwells in this jhāna in that existence—the words “surmounting” and “disappearance” both state their absence. Among perceptions of diversity, however, twenty-seven perceptions—eight wholesome sense-sphere perceptions, nine functional perceptions, and ten unwholesome perceptions—do exist in an existence produced by this jhāna. It should therefore be understood that “non-attention” is said with respect to them. Even in that existence, one who enters and dwells in this jhāna does so only through non-attention to them; if one attends to them, one is not in attainment.
In brief, “with the surmounting of perceptions of form” states the abandonment of all form-sphere phenomena. “With the disappearance of perceptions of resistance and non-attention to perceptions of diversity,” it should be understood, states the abandonment of and non-attention to all sense-sphere consciousness and mental factors.
§6 Infinite Space and the Name “Base of Infinite Space” 〔CSCD §280〕
“Space is infinite”: because neither the boundary of its arising nor the boundary of its passing away is discerned, it is “infinite”; “space” means the space left by removing the kasiṇa. Its infinitude should also be understood in terms of attention. Hence the Vibhaṅga says: “He places and establishes the mind in that space and pervades it as infinite; therefore it is called ‘infinite space.’”
“He enters and dwells in the base of infinite space”: it has no boundary, so it is infinite; space is infinite, hence “infinite space”; infinite space itself is the “infinity of space.” That infinity of space is the “base” for the jhāna together with its associated phenomena in the sense of a dwelling place, just as the realm of the devas is the devas’ dwelling place; hence it is the “base of infinite space.”
“Enters and dwells” means that, having reached and accomplished that base of infinite space, he dwells with a bodily posture appropriate to it.
This is the detailed explanation of the meditation subject of the base of infinite space.
Notes
¹ Material form produced by kamma (karajarūpa): the material form of this body, produced by kamma; this discourse treats it as one thing abandoned by immaterial development.
² Limited-space kasiṇa (paricchinnākāsakasiṇa): the last of the ten kasiṇas. This discourse specifies that the fourth jhāna used to enter an immaterial attainment is based only on the other nine, excluding this kasiṇa; the treatise does not itself state why it is excluded.
³ Form of the kasiṇa (kasiṇarūpa): the form of the kasiṇa sign that is the object of the fourth jhāna; the treatise abandons it too because it resembles material form produced by kamma.
⁴ Mastery in five ways (pañcahākārā): mastery in turning toward, entering, remaining in, emerging from, and reviewing an attainment. These are enumerated in the chapter on the earth kasiṇa; this discourse refers back to them with a single expression and does not repeat the list.
⁵ Peaceful liberation (santavimokkha): a general designation for the immaterial attainments; here it is the comparison by which the fourth form-sphere jhāna is called gross.
⁶ Longing (nikanti): subtle delight in an attainment already reached. Unless exhausted, it prevents entry into the next attainment.
⁷ Mindfulness (sati): the mental factor that holds its object in memory without losing it and that the treatise regularly associates with understanding, energy, and concentration. It belongs to a more specific category here than the broad awareness commonly meant today by “mindfulness” and should be read according to the treatise’s own usage.
⁸ Access concentration (upacāra-samādhi) and absorption concentration (appanā-samādhi): in access concentration the hindrances have been suppressed, but the mind has not yet entered absorption; in absorption concentration the mind has entered fully into its object and does not waver.
⁹ Carriage bag (yānapputoḷi): one of the names for the covered receptacle in the simile. This edition reads the object in this way and does not determine its identification.
¹⁰ Perception as the heading (saññāsīsa): the treatise’s mode of explanation in which the word “perception” heads and encompasses both the jhāna and its object. Its later discussions of feeling, consciousness, contact, and other phenomena in this chapter follow the same method.
¹¹ Āḷāra Kālāma (Āḷāra Kālāma): the treatise states only that, while in an immaterial attainment, he neither saw nor heard the passing carts; it gives no other information about him here.
¹² Bringing the mind together (samannāhāra): the operation by which the mind converges upon an object. Here it is denied alongside turning toward and reviewing.
連遍相也要放下：不捲不拔、只是不再看它——除遍之空顯現，定越出色的地界
大局 — 無色之門
色界四禪修到頭，所緣仍是色（遍之相）。本品開無色四定，本單元走第一座：空無邊處。它的全部功夫濃縮在一個動作裡——除遍：不是把遍捲起、拔出，只是不轉向、不作意、不省察，唯對遍所觸的空間作意「空、空」（白話 §2）。隨後論主逐語拆解定型句「由於一切色想之超越、有對想之滅沒、種種想之不作意，思惟『無邊之空』而具足住於空無邊處」——三句各管一片捨斷之地（§3–§5），末釋其名（§6）。讀本單元宜先抓 §1 的兩個譬喻：怕蛇的人連花紋的葉子都不敢看——捨色捨到連「像色的」都要離。〔所見〕
§01 捨色之由——二喻與其配合 → 白話 §1
修者依經語（以色為因而有執杖執刀鬥諍諍論；無色中全然沒有）與千種疾患，見業生色之過患，為超越之，於除限定虛空遍外的九遍任一上生起第四禪。雖依第四禪已超業生色，然遍之色與業生色相似，故連它也要超越。二喻：怕蛇者逃至他處，見花紋多羅葉、蔓、繩、地縫也驚怖不欲見；與怨敵同村者移居他村，見形貌聲音舉止相似之人也驚怖不欲見。配合：被蛇怨所惱＝與業生色相俱；逃走移村＝依第四禪超業生色；見似物而不欲見＝審察「遍之色唯與彼相似」而並欲超之（白話 §1）。〔讀法〕兩喻的重量在「相似」二字：遍相是修者親手造的、清淨的所緣，此刻卻因「像色」而成了要離的東西——無色之門檻不在色的粗惡，在色的痕跡。
§02 除遍而取空——遍作與安止 → 白話 §2
修者於五種行相修得自在，出色界第四禪而見其過患：所緣是我所厭離之色、近於悅之對敵、比寂靜解脫為粗（支則不粗——色界第四禪與無色定同為二支）。盡了對它的欣求，作意空無邊處為寂靜，把遍擴至輪圍之際或隨欲之量，對遍所觸的空間作意「空、空」而除遍——不如捲席、不如取餅，唯不轉向、不作意、不省察而已；除遍之空、遍所觸之空、離遍之空，一切唯是一個。於此空之相一再轉向、令為思所擊尋所擊，諸蓋被鎮伏、念得安住、心以近行得定；一再習行修習多作，空無邊處心於空上安止——前分三四速行欲界捨俱、第四五速行無色界，餘同地遍。差別一喻：如人以青黃赤白之舊布繫車囊瓶口而看，布被風去，唯看著空而立——先前以禪眼看遍之曼荼羅，相由「空、空」之遍作忽然被去，唯看著空而住（白話 §2）。〔讀法〕「不捲不拔」是全單元的心法：遍不是被搬走的，是被不再餵養而自行退場的——定的進階不靠驅逐舊所緣，靠移開注意。布去而空自現之喻，把這個「忽然」畫得極準。
§03 色想之超越 → 白話 §3
「色想」二解：以想為首而說的色界諸禪（十五種——善異熟唯作）、及其所緣（九種——地遍等）；「超越」＝由離貪與滅。《分別論》唯說想之超越不說所緣之超越——因為於所緣未離貪則想不得超，想超則所緣亦超；然此等至由所緣之超越而應得（不似初禪等於同一所緣上轉進），故義釋兼依所緣之超越而作（白話 §3）。〔讀法〕這一節解一個細問：超的是「想」還是「所緣」？答案是一體兩面——但論主特別點出無色定的獨特處：色界四禪是同一所緣上的深化，無色四定是換掉所緣的跨越。
§04 有對想之滅沒 → 白話 §4
有對想＝眼等諸所依與色等諸所緣相擊而生之想（色聲香味觸想，善異熟五、不善異熟五，合十）。此於入初禪者固已無有（心不依五門轉起），此處復說之，如第四禪中說已於他處捨斷之樂苦、第三道中說有身見——為策勵與稱讚。或者：色界修習不導向色之離貪，此修習導向之，故可說（且可一向受持）於此已斷——故世尊說聲於初禪者是「刺」，而說無色等至有不動性、寂靜解脫性；阿羅邏迦羅摩入無色定，五百車從旁經過，不見不聞（白話 §4）。〔讀法〕五百車之例是無色定「不動」的實測紀錄；而「聲是初禪之刺」與此對讀，畫出定力的兩個量級——色界定伏五門而未離其根，無色定連根離之。
§05 種種想之不作意與三句之總結 → 白話 §5
種種想＝未入定者與意界意識界相應之想，於色聲等種種境轉起——八欲界善、十二不善、十一欲界善異熟、二不善異熟、十一欲界唯作，合四十四種，種種自性彼此不相似。「不作意」＝不轉向、不等趣、不省察。三句分工：色想與有對想於此禪所生之有中亦不存在，故說「超越」「滅沒」（言其無有）；種種想中二十七種（八善、九唯作、十不善）於彼有中猶存，故說「不作意」——作意之則成未入定者。略說：首句捨一切色界法，後二句捨與不作意一切欲界心心所（白話 §5）。〔讀法〕三句是三張清單的封條：一張「已不存在」（色界法）、一張「已滅沒」（五門之想）、一張「還在但不看」（欲界雜想）——最後一張最貼身：入了定的人不是沒有雜想的種子，是不去作意；一作意，定就讓位。
§06 無邊之空與空無邊處之名 → 白話 §6
「無邊」＝其生之邊、滅之邊不可得，且依作意而知其無邊（把心安置安住於空中、遍滿為無邊）；「空」＝除遍之空。「空無邊處」＝空無邊性依住處之義為彼禪之處，如諸天之天處；「具足而住」＝達成之後以相順之威儀住而住（白話 §6）。〔讀法〕名之釋收在「處」字：空無邊不是一個地方，是這個定安身之處——與十二處之「處」（第 15 品）同一語感：法所住、所生之地。〔所見〕
給一般讀者
本單元教的是修行裡最反直覺的一步：放下自己造出來的好東西。遍相是花了大功夫才修純的所緣，到這裡卻因「像色」而要離。方法只有一句：不捲、不拔、不再看它——對遍所觸的空作意「空、空」，布被風吹走，空自己顯現。三句定型句可以這樣記：色界法「超越」了、五門之想「滅沒」了、欲界雜想「不作意」——不是消滅雜想，是不餵它。識無邊處接續：連這個「空」也要放下，去取那個曾遍滿空的識——下一單元。
想讀本單元全文：白話 §1–§6 即捨色二喻與配合、除遍之法與安止、三句逐語之釋（色想・有對想・種種想）、五百車之例、名義之釋的全段逐段全譯。
Even the Kasiṇa Sign Must Be Released: Neither Rolled nor Pulled Away, Simply No Longer Looked At—the Space Left by Removing the Kasiṇa Appears, and Concentration Passes Beyond the Domain of Form
The Big Picture — The Door to the Immaterial
When all four form-sphere jhānas have been cultivated, their object is still form: the sign of a kasiṇa. This chapter opens the four immaterial attainments, and this unit takes the first station, the base of infinite space. Its entire work is compressed into a single act: removing the kasiṇa. The kasiṇa is not rolled up or pulled away; one simply ceases to turn toward it, attend to it, or review it, attending only to the space touched by it as “space, space” (Vernacular §2). The commentator then unpacks, phrase by phrase, the fixed formula: “With the complete surmounting of perceptions of form, with the disappearance of perceptions of resistance, and with non-attention to perceptions of diversity, thinking ‘space is infinite,’ one enters and dwells in the base of infinite space.” Each of the three phrases governs a distinct field of abandonment (§§3–5), and the unit closes by explaining the name (§6). Begin with the two similes in §1: someone afraid of snakes cannot bear even to look at a patterned leaf. Form is abandoned so thoroughly that even what resembles form must be left behind. 〔What Is Seen〕
§01 Why Form Is Abandoned—Two Similes and Their Correspondence → Vernacular §1
Following the canonical statement that taking up sticks and weapons, quarrels, fights, and disputes occur because of form but are wholly absent in the immaterial, and seeing the danger in material form produced by kamma through the thousand afflictions, the meditator wishes to surmount it and arouses the fourth jhāna in any of the nine kasiṇas other than the limited-space kasiṇa. Although that fourth jhāna has already carried the meditator beyond material form produced by kamma, the form of the kasiṇa resembles that material form, and so it too must be surmounted. The first simile is of someone who has fled a snake but is terrified by a patterned palmyra leaf, creeper, rope, or fissure in the earth. The second is of someone who moves away from a hostile neighbor but is terrified by a person in the new village whose appearance, voice, and conduct resemble the enemy’s. The correspondence is exact: harassment by snake or enemy corresponds to association with material form produced by kamma; flight or relocation corresponds to surmounting that form through the fourth jhāna; and recoiling from the look-alike corresponds to observing that “the form of the kasiṇa merely resembles that” and wishing to surmount it too (Vernacular §1). 〔Reading〕 The force of both similes rests on “resemblance.” The kasiṇa sign is a purified object fashioned through the meditator’s own work, yet it must now be left because it still “resembles form.” The threshold of the immaterial is not the gross evil of form but the very trace of form.
§02 Removing the Kasiṇa and Taking Space—Preparatory Work and Absorption → Vernacular §2
Having gained mastery in five ways, the meditator emerges from the fourth form-sphere jhāna and sees its dangers: its object is the form with which one has become disenchanted; it is close to joy, its adversary; and it is gross compared with the peaceful liberations. Its factors, however, are not gross, since both the fourth form-sphere jhāna and the immaterial attainments have two factors. Having exhausted longing for it, one attends to the base of infinite space as peaceful, extends the kasiṇa to the world’s boundary or as far as desired, and removes the kasiṇa by attending to the space it touched as “space, space.” It is neither rolled like a mat nor lifted like a cake from a pot. One simply does not turn toward it, attend to it, or review it. Space left by removing the kasiṇa, space touched by the kasiṇa, and space free from the kasiṇa are all one. Repeatedly turning toward this sign and striking it with thought and applied thought suppresses the hindrances, establishes mindfulness, and concentrates the mind by access. Repeated cultivation brings the consciousness of the base of infinite space into absorption upon space: three or four preliminary impulsions belong to the sense sphere and are associated with equanimity; the fourth or fifth belongs to the immaterial sphere, with the rest as under the earth kasiṇa. One final simile marks the difference. A person watches an old blue, yellow, red, or white cloth tied over a carriage bag or jar; when the wind suddenly takes the cloth away, only space remains in view. Likewise, after the kasiṇa disk has been watched with the eye of jhāna, the preparatory attention “space, space” suddenly removes the sign, and one dwells looking only at space (Vernacular §2). 〔Reading〕 “Neither rolling nor pulling” is the contemplative heart of the unit. The kasiṇa is not carried away; it withdraws when it is no longer fed. Advancement in concentration does not expel the old object but redirects attention. The image of the cloth vanishing and space appearing captures the suddenness precisely.
§03 Surmounting Perceptions of Form → Vernacular §3
“Perceptions of form” has two meanings: the form-sphere jhānas spoken of with perception as the heading—fifteen when divided into wholesome, resultant, and functional—and their nine objects, the earth kasiṇa and the rest. “Surmounting” means through dispassion and cessation. The Vibhaṅga speaks only of surmounting perceptions, not the object, because without dispassion toward the object perception cannot be surmounted, while once perceptions are surmounted the object is surmounted as well. Yet these attainments are reached by surmounting their object, unlike the first jhāna and the others, which deepen upon the same object; hence the explanation also proceeds in terms of surmounting the object (Vernacular §3). 〔Reading〕 This section answers a fine-grained question: is it “perception” or the “object” that is surmounted? They are two faces of the same event. But the commentator identifies the distinctive structure of the immaterial attainments: the four form-sphere jhānas deepen upon one object, whereas the four immaterial attainments advance by replacing the object.
§04 The Disappearance of Perceptions of Resistance → Vernacular §4
Perceptions of resistance are perceptions produced when the eye and other physical bases strike visible form and the other objects: perceptions of visible form, sound, odor, flavor, and touch—five wholesome resultants and five unwholesome resultants, ten in all. They are already absent in one who has entered the first jhāna, since consciousness then does not occur through the five doors. Why mention them again here? As pleasure and pain, abandoned elsewhere, are mentioned with the fourth jhāna, and identity view with the third path, they are stated to inspire effort and praise this attainment. Alternatively, development in the form sphere does not lead to dispassion toward form, whereas this development does; therefore they may properly—and categorically—be said to be abandoned here. The Blessed One accordingly calls sound a “thorn” to the first jhāna, but calls the immaterial attainments unwavering and peaceful liberations. Āḷāra Kālāma, while in an immaterial attainment, neither saw nor heard five hundred carts passing nearby (Vernacular §4). 〔Reading〕 The five hundred carts are a measured instance of the immaterial attainment’s “unwavering” character. Read against “sound is a thorn to the first jhāna,” it shows two degrees of collectedness: form-sphere concentration suppresses the five doors without leaving their root behind; the immaterial attainment departs from that root as well.
§05 Non-attention to Perceptions of Diversity and the Summary of the Three Phrases → Vernacular §5
Perceptions of diversity belong to one who is not in attainment, are associated with the mind element or mind-consciousness element, and occur toward such diverse objects as visible form and sound. Eight wholesome sense-sphere perceptions, twelve unwholesome, eleven wholesome resultants, two unwholesome resultants, and eleven functional perceptions make forty-four, diverse in nature and mutually unlike. “Non-attention” means not turning toward them, not bringing the mind together with them, and not reviewing them. The three phrases divide the work: perceptions of form and perceptions of resistance do not exist even in an existence produced by this jhāna, so they are said to be “surmounted” and to “disappear,” expressions of their absence. But twenty-seven perceptions of diversity—eight wholesome, nine functional, and ten unwholesome—still exist in such an existence, so they receive “non-attention.” Attend to them, and one is no longer in attainment. In brief, the first phrase abandons all form-sphere phenomena; the latter two abandon and withhold attention from all sense-sphere consciousness and mental factors (Vernacular §5). 〔Reading〕 The three phrases seal three inventories: “no longer present” for form-sphere phenomena, “disappeared” for the perceptions of the five doors, and “still present but not looked at” for miscellaneous sense-sphere perceptions. The last is closest to practice. A person in attainment has not destroyed the seeds of diverse perception; one simply does not attend to them. Once attention turns to them, the attainment yields.
§06 Infinite Space and the Name “Base of Infinite Space” → Vernacular §6
“Infinite” means that the boundary of its arising and the boundary of its cessation cannot be discerned; its infinitude is also known through attention, which places and establishes the mind in space and pervades it as infinite. “Space” is the space left by removing the kasiṇa. The “base of infinite space” is the infinity of space serving as the place in which that jhāna dwells, just as the deva realm is the dwelling place of devas. “Entering and dwelling” means that, after accomplishing it, one dwells in a bodily posture suited to it (Vernacular §6). 〔Reading〕 The explanation of the name closes on the word “base.” Infinite space is not a location; it is the dwelling place of this concentration. The word carries the same sense as “base” among the twelve bases in chapter 15: the ground on which phenomena dwell and arise. 〔What Is Seen〕
For the General Reader
This unit teaches the most counterintuitive step in cultivation: letting go of the good thing one has made. The kasiṇa sign became pure only through great effort, yet here it must be left because it still “resembles form.” The method is one sentence: do not roll it, do not pull it away, and no longer look at it. Attend to the space touched by the kasiṇa as “space, space”; the cloth is blown away, and space appears by itself. Remember the three formulas this way: form-sphere phenomena have been “surmounted”; perceptions of the five doors have “disappeared”; miscellaneous sense-sphere perceptions receive “non-attention.” They are not destroyed; they are not fed. The base of infinite consciousness follows: even this “space” must be released, and the consciousness that formerly pervaded it becomes the object of the next unit.
To read this unit in full: Vernacular §§1–6 gives the complete paragraph-by-paragraph rendering of the two similes for abandoning form and their correspondence, the method of removing the kasiṇa and entering absorption, the phrase-by-phrase explanation of perceptions of form, resistance, and diversity, the example of the five hundred carts, and the explanation of the name.
考據Apparatus
一、科判定位
譯底 本單元之譯底＝CSCD（內用不上站）。本層一切巴利逐字取自本單元原典欄之譯底，定位一式：〔CSCD §NN〕式對譯底欄逐字可核。本品無自家對頁之巴利，故頁域一概不記。
篇名 譯底欄自帶 ### 行 2 個：其一為品題行 ### 10. Āruppaniddeso（品之標，不入篇名），其一為本篇之科題 ### Paṭhamāruppavaṇṇanā。科題與本篇之全幅同度——本篇即該科之全，其名作「第一無色之解說」而不作處名，此於本品五篇之中為獨例（餘四篇之科題皆逕以處名或雜論為題）。
段號域 譯底欄之段號自〔CSCD §275〕至〔CSCD §280〕，實落段號 6 個，號序連續無缺。本篇於譯底欄之幅為 11,628 位元組，為本品五單元中之最大者，逾全品 32,211 位元組之三分之一。
本品段號無缺之正面記載 本品全五單元之段號域為〔CSCD §275〕至〔CSCD §293〕，十九號逐號連續，無一缺、無一重、無一降序（本欄實測，逐單元反查譯底欄）。本品遂無「缺號之誌」可入本檔目三——如實記其無，不代補、不代誌其因。
四無色四篇同一五段式之實測 本品前四單元（空無邊處・識無邊處・無所有處・非想非非想處）各以同一五段之式成篇，本欄逐篇反查譯底欄而得：①見前定之過患、盡其欣求、於次定作寂靜之作意；②於相反覆傾念，五蓋鎮伏、念住立、以近行等持；③以 Ettāvatā cesa 起、以 vuccati 收之句引經之定型文，其出處四篇皆繫 (vibha. 508; dī. ni. 2.129)；④以 Tattha sabbasoti 起之逐句語釋；⑤以「此即某某業處之廣說」一句收（本篇作 Ayaṃ ākāsānañcāyatanakammaṭṭhāne vitthārakathā.）。四篇無一篇溢此五段之外。本篇為此式之首出而其②③④三段最詳；後三篇於②④二段多作 vuttanayeneva（依既說之法）而不重出。
六門之框於本品不立 前諸品所習之逐門決擇（義門・相等門・次第門等）於本品零出現——本欄實測：vinicchaya 諸形於本篇零命中。本品之骨為修習之次第而非決擇之門，誌其實不代裁其所以。
前後接點 前承梵住之品：本篇首句作 Brahmavihārānantaraṃ⋯uddiṭṭhesu pana catūsu āruppesu ākāsānañcāyatanaṃ tāva bhāvetukāmo（Brahmavihārānantaraṃ 與其後之語為版頁記所隔）——論自標其為「諸梵住之後」，承前品。後接識無邊處之單元：本篇收句 Ayaṃ ākāsānañcāyatanakammaṭṭhāne vitthārakathā.，次單元即以 Viññāṇañcāyatanaṃ bhāvetukāmena pana 承之——論自標之續。
movement 品夾《總覽》繫本單元於 §A〈空無邊處〉一節；其所繫之章§逐字見該表，本目不重錄、不截取——段號與章§二系不明對映，不推估不換算。
二、詞義與譯語
本目只記本篇用法與其定位；名相定讀以規範詞表為準，詞表所未定者，本目不代定。前此諸品已立之讀不重解——本篇所涉之既立詞為 āruppa（無色）・ākāsānañcāyatana（空無邊處）・viññāṇañcāyatana（識無邊處）・ākiñcaññāyatana（無所有處）・nevasaññānāsaññāyatana（非想非非想處）・kasiṇa（遍）・jhāna（禪）・catutthajjhāna（第四禪）・upacārasamādhi（近行定）・appanā（安止）・nīvaraṇa（蓋）・sati（念）・nimitta（相）・ārammaṇa（所緣）・saññā（想）・vedanā（受）・upekkhā（捨）・somanassa（悅）・nikanti（欣求）・virāga（離貪）・nirodha（滅）・nibbidā（厭離）・adhivacana（稱謂）・manodhātu／manoviññāṇadhātu（意界／意識界）・kāmāvacara／rūpāvacara／arūpāvacara（欲界／色界／無色界）・karajakāya（業生身）・takkāhata／vitakkāhata（為思所擊／為尋所擊）・vitthārakathā（廣說）。以下唯列本篇新出者。
捨色之由與所緣之過患〔CSCD §275〕–〔CSCD §276〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| karajarūpa | 業生色 | 本篇之所捨其一；從既立之 karajakāya（業生身）之字素而立其色之位 | 〔CSCD §275〕 |
| kasiṇarūpa | 遍之色 | 本篇之所捨其二；論以其與業生色 tappaṭibhāgameva（唯彼之相似）故並捨 | 〔CSCD §275〕 |
| tappaṭibhāga | 與彼相似者 | 捨遍色之由 | 〔CSCD §275〕 |
| paricchinnākāsakasiṇa | 限定虛空遍 | 十遍之中唯此一遍不用以起第四禪——本篇明其除外 | 〔CSCD §275〕 |
| opammasaṃsandana | 譬喻之配合 | 論自標其配合譬喻與所喻之段；本篇一見 | 〔CSCD §275〕 |
| ciṇṇavasī | 已習自在者 | 以五行相於前禪得自在，為出定之前提；本品四篇皆用之 | 〔CSCD §276〕 |
| santavimokkha | 寂靜解脫 | 無色諸定之通稱；本篇以其為第四禪之所以粗 | 〔CSCD §276〕・〔CSCD §278〕 |
| āsannasomanassapaccatthika | 近於悅之對敵 | 見第四禪過患之第二目 | 〔CSCD §276〕 |
| aṅgoḷārikatā | 支之粗性 | 論自遮者——無色定之過患唯在所緣而不在支 | 〔CSCD §276〕 |
| duvaṅgika | 二支 | 色界第四禪與無色諸定皆唯捨與心一境性二支 | 〔CSCD §276〕 |
除遍與空之相〔CSCD §276〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| kasiṇaṃ ugghāṭeti | 除去遍 | 本篇之樞；論以三否（不捲・不拔・不轉）明其非物之移去 | 〔CSCD §276〕 |
| kasiṇugghāṭimākāsa | 除遍之空 | 空無邊處之所緣，三名之第一 | 〔CSCD §276〕 |
| kasiṇaphuṭṭhokāsa | 遍所觸之空 | 三名之第二 | 〔CSCD §276〕 |
| kasiṇavivittākāsa | 離遍之空 | 三名之第三；論自結 sabbametaṃ ekameva（此三皆一） | 〔CSCD §276〕 |
| yānapputoḷi | 車之囊 | 布喻之器名其一。其讀以俟來哲——本欄不代考定其物 | 〔CSCD §276〕 |
| pilotikā | 舊布 | 布喻之所去者；喻遍相之忽然被除 | 〔CSCD §276〕 |
經之定型文與其語釋〔CSCD §277〕–〔CSCD §280〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| rūpasaññā | 色想 | 定型文之第一目；論以二義釋之——以想為首而說之色界諸禪，及其所緣 | 〔CSCD §277〕 |
| saññāsīsa | 以想為首 | 論自立之釋法；本品後篇之受心觸諸法亦依此法而說 | 〔CSCD §277〕 |
| samatikkama | 超越 | 論釋作 virāgā nirodhā ca（由離貪與滅）；並明其兼所緣之超越 | 〔CSCD §277〕 |
| paṭighasaññā | 有對想 | 定型文之第二目；五內處與五外境相擊而生之想，十種 | 〔CSCD §278〕 |
| atthaṅgama | 滅沒 | 有對想之所至；論以 pahānā asamuppādā appavattiṃ katvā 三語釋之 | 〔CSCD §278〕 |
| āneñjatā | 不動性 | 無色諸等至之名；與寂靜解脫並出而各繫其所引之處 | 〔CSCD §278〕 |
| kaṇṭaka | 刺 | 初禪與聲之關係；論引其語以證有對想於前此未斷 | 〔CSCD §278〕 |
| nānattasaññā | 種種想 | 定型文之第三目；未入定者之意界意識界所攝諸想，四十四種 | 〔CSCD §279〕 |
| amanasikāra | 不作意 | 種種想之所對；論以 anāvajjanā asamannāhārā apaccavekkhaṇā 三語釋之 | 〔CSCD §279〕 |
| ananta | 無邊 | 論以二義釋之——其生滅之邊不可得，及以作意之力而為無邊 | 〔CSCD §280〕 |
| adhiṭṭhānaṭṭha | 住處之義 | -āyatana 之釋；以諸天之天處為喻 | 〔CSCD §280〕 |
| upasampajja viharati | 具足而住 | 定型文之收語；論釋作「至之・成之・以隨順之威儀住」 | 〔CSCD §280〕 |
須併觀之三處 ①四無色處之漢名於前此諸品已立，本目不重立，唯記其在本篇之位。②virāga 族於本篇凡四處——〔CSCD §275〕virāgāya（經引定型三語）・〔CSCD §277〕virāgā（釋 samatikkama；同段複句 virāgā ca nirodhā ca virāgahetuñceva 同族同讀）・〔CSCD §278〕rūpavirāgāya 二見——單語位與複合位一律作「離貪」：據緣起之品之 asesavirāganirodha（無餘離貪之滅）、01-09 與 18-03 白話同一經之定型三語（厭離・離貪・滅），及 16-05 滅諦節之近裁。virāga 於第八品作「離欲」者係涅槃異名之章鎖位，本篇不涉、不動；一形二位之相左照懸，以俟來哲。③yānapputoḷi 一形之讀為本欄所立，於上表明記，不代定；遍作之二語 takkāhata／vitakkāhata 之讀於前品既立，本目不重立。
三、異讀
材料之面 本篇無自家對頁之巴利，故無校勘段可錄；可查之面唯譯底欄自身。誌錄不判。
普查之實測 譯底欄全篇逐字普查：異讀括注式（(sī.)・(syā.)・(kaṃ.)・(pī.) 等）零命中；異誦之標識詞 pāṭho 零命中；異說之標識詞 Porāṇā／porāṇā・Keci／keci・eke 俱零命中。方括注唯二式（[§NN] 段號 6 個與版頁記 12 個，後者皆在註記之內）。查無即記無：譯底欄自身無異讀之記。
引號之對稱 全篇 '' 實測 36 處為偶數，逐引皆有其收，無不對稱者。
本欄自出之一處字面之誌 〔CSCD §278〕之引經句作 ''kaṇṭako''ti (a. ni. 10.72)，而同段他引皆繫全句；此引唯一詞而繫其出處，為本篇引式中最短者。誌其字面不改、不代齊。
本欄之界 上列皆為譯底欄之字面之實；未與 PTS 掃描頁對勘。本欄之零命中唯就譯底欄一面，不以之推斷他本。
四、論主引據
論主自引之處，逐處繫段號錨；出處唯本文自標者記之，不代考定。
| 位置 | 引式〔逐字〕 | 所引之要 | 本文自標之出處 |
|---|---|---|---|
| 〔CSCD §275〕 | ''dissante kho pana rūpādhikaraṇaṃ daṇḍādānasatthādānakalahaviggahavivādā, natthi kho panetaṃ sabbaso āruppeti⋯paṭipanno hotī''ti | 因色而有執杖執刀鬥諍之事，於無色則全無——修無色之發起 | (ma. ni. 2.103) |
| 〔CSCD §276〕 | ''sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā 'ananto ākāso'ti ākāsānañcāyatanaṃ upasampajja viharatī''ti | 空無邊處之經之定型文——本篇後三段所逐句釋者 | (vibha. 508; dī. ni. 2.129) |
| 〔CSCD §277〕 | ''rūpī rūpāni passatī''tiādīsu | 證色界禪亦得名「色」 | (dī. ni. 2.129) |
| 〔CSCD §277〕 | ''bahiddhā rūpāni passati suvaṇṇadubbaṇṇānī''tiādīsu | 證禪之所緣亦得名「色」 | (dī. ni. 2.173) |
| 〔CSCD §277〕 | ''tattha katamā rūpasaññā⋯Tena vuccati sabbaso rūpasaññānaṃ samatikkamā''ti | 分別之書唯說想之超越——論據以明所緣之超越亦當並釋 | (vibha. 602) |
| 〔CSCD §278〕 | Yathāha – ''tattha katamā paṭighasaññā? Rūpasaññā saddasaññā gandhasaññā rasasaññā phoṭṭhabbasaññā, imā vuccanti paṭighasaññāyo''ti | 有對想之列名 | (vibha. 603) |
| 〔CSCD §278〕 | ''kaṇṭako''ti | 入初禪者以聲為刺 | (a. ni. 10.72) |
| 〔CSCD §278〕 | 無引句（唯繫名） | 無色等至之不動性 | (vibha. 226) |
| 〔CSCD §278〕 | 無引句（唯繫名） | 無色等至之寂靜解脫 | (ma. ni. 1.66) |
| 〔CSCD §278〕 | 無引句（唯繫事） | 阿羅邏迦羅摩入無色定而五百車過不見不聞 | (dī. ni. 2.192) |
| 〔CSCD §279〕 | ''tattha katamā nānattasaññā? Asamāpannassa manodhātusamaṅgissa vā manoviññāṇadhātusamaṅgissa vā saññā sañjānanā sañjānitattaṃ, imā vuccanti nānattasaññāyo''ti | 種種想之定義 | (vibha. 604) |
| 〔CSCD §280〕 | ''tasmiṃ ākāse cittaṃ ṭhapeti, saṇṭhapeti, anantaṃ pharati, tena vuccati ananto ākāso''ti | 「無邊之空」之名由作意而立 | (vibha. 605) |
引式與出處之數〔本欄實測〕 本篇之圓括注出處 12 處，為本品五單元之最多者（其餘四單元各 2／1／4／0 處）。所引之書唯四：分別之書 5 處・長部 3 處・中部 2 處・增支部 1 處，另一處為分別之書與長部並繫。引式之標唯 Yathāha 1 見（〔CSCD §278〕）與 Teneva ⋯ vibhaṅge vuttaṃ 1 見（〔CSCD §280〕）；Vuttañhetaṃ・Vuttampi cetaṃ・Tena vuttaṃ・Tenāha・Tenetaṃ vuccati・Apare āhu・kira 俱零命中。餘十引皆隨文而以圓括注繫其出處，不另立引式之標——此為本品四無色篇之通式。
論主自陳之二處 ①〔CSCD §276〕Aṅgoḷārikatā panettha natthi——論自遮無色定有支之粗，並以 Yatheva hetaṃ rūpaṃ duvaṅgikaṃ, evaṃ āruppānipīti 明其同為二支。②〔CSCD §277〕Tasmā ayaṃ ārammaṇasamatikkamavasenāpi atthavaṇṇanā katāti veditabbā——論自陳其釋兼取所緣超越之面，而分別之書唯說想之超越。二處皆論主自陳，本目逐字錄其位而不代評。
五、譬喻·修辭
本目只記本篇譬喻之所在與其所配，不作文學評價。
甲・譬喻之列 viya（詞界）全篇實測 9 見、連聲之比況形（-mivāti）1 見、sadisa 諸形 2 見、Yathā／yathā 之比況領語 3 見、upamā 1 見。逐處如下：
| 位置 | 譬喻〔逐字〕 | 所喻 |
|---|---|---|
| 〔CSCD §275〕 | Yathā ahibhīruko puriso araññe sappena anubaddho⋯lekhācittaṃ tālapaṇṇaṃ vā valliṃ vā rajjuṃ vā⋯disvā bhāyateva uttasateva | 怖蛇者已脫蛇而見似蛇之物猶懼——喻已越業生色而猶厭遍色 |
| 〔CSCD §275〕 | Yathā ca anatthakārinā veripurisena saddhiṃ ekagāme vasamāno puriso⋯aññaṃ gāmaṃ⋯verinā samānarūpasaddasamudācāraṃ purisaṃ disvā | 避怨而遷他村，見貌似怨者猶懼——同上之第二喻 |
| 〔CSCD §275〕 | Sūkarābhihatasunakhapisācabhīrukādikāpi cettha upamā veditabbā | 論自標其譬喻猶可推廣（豬所擊之犬・怖鬼者等），而不自出其文 |
| 〔CSCD §276〕 | neva kilañjaṃ viya saṃvelleti, na kapālato pūvaṃ viya uddharati | 除遍非如捲席、非如自鍋取餅——以二否喻明其非物之移去 |
| 〔CSCD §276〕 | yathā nāma yānapputoḷi kumbhimukhādīnaṃ aññataraṃ⋯pilotikāya bandhitvā pekkhamāno puriso⋯apanītāya pilotikāya ākāsaṃyeva pekkhamāno tiṭṭheyya | 視覆布之器，布忽被去而唯見空——喻遍相忽除而唯空現 |
| 〔CSCD §278〕 | aññattha pahīnānaṃ sukhadukkhānaṃ catutthajjhāne viya, sakkāyadiṭṭhādīnaṃ tatiyamagge viya | 樂苦於他處已斷而第四禪重說之・有身見等於第三道重說之——喻此處重說有對想之意 |
| 〔CSCD §280〕 | devānaṃ devāyatanamivāti | 諸天之天處——喻「處」之住處義 |
本篇譬喻之一格 〔CSCD §275〕之二喻皆先出喻而後以 Tatridaṃ opammasaṃsandanaṃ – 一語逐項配合（upaddutakālo viya・palāyanaaññagāmagamanāni viya・adassanakāmatā viya 三配），先喻後配之二段式於本品他篇零出現——為本篇獨有之修辭。
乙・修辭之可核觀察 ①Tattha 之提示語全篇實測 2 見（〔CSCD §277〕之語釋之領起與〔CSCD §277〕次段之難）。②問句 5 見，其中 Kathaṃ? 1 見（〔CSCD §275〕領起二喻）、Kiṃ vuttaṃ hoti? 1 見（〔CSCD §277〕），餘 3 見在所引之文之內。③Sesaṃ pathavīkasiṇe vuttanayameva 式之省引 1 見（〔CSCD §276〕）——後三篇之 vuttanayeneva 皆承此。④…pe… 省略式 零命中。⑤偈頌 零處——本篇無偈，本品之偈盡在雜論之單元。⑥所引之經論塊皆隨文而不另起縮排。⑦事例（人事之記）1 見：〔CSCD §278〕之阿羅邏迦羅摩，論唯記其事而繫其出處，不加評。
以上諸數唯就本篇之域實測，不及全書。
六、章內互讀
每指皆帶段號錨；所指之處唯就本篇文中可核之名相立——本篇之段號與章§二系不明對映，故所指不繫章§，亦不推估換算。不代考定。
| 本篇之處 | 所指 | 可核之由 |
|---|---|---|
〔CSCD §275〕 Brahmavihārānantaraṃ⋯uddiṭṭhesu pana catūsu āruppesu | 梵住之品 | 論自標其所承之品；四無色於彼品之末已被提示 |
〔CSCD §275〕 ṭhapetvā paricchinnākāsakasiṇaṃ navasu pathavīkasiṇādīsu aññatarasmiṃ catutthajjhānaṃ uppādeti | 地遍之單元・餘遍之單元 | 十遍之名與其修法在彼二處；本篇唯取其九而除限定虛空遍，其除之由本篇不出——誌其實不代考定 |
〔CSCD §276〕 pañcahākārehi ciṇṇavasī hutvā | 地遍之單元 | 五自在之目在彼篇，本篇唯以 pañcahākārehi 一語迴指而不重列 |
〔CSCD §276〕 Sesaṃ pathavīkasiṇe vuttanayameva | 地遍之單元 | 論自標其所指之篇（pathavīkasiṇe）；安止之法於彼篇已立 |
〔CSCD §276〕 Idhāpi hi purimabhāge⋯tīṇi cattāri vā javanāni kāmāvacarāni upekkhāvedanāsampayuttāneva honti | 地遍之單元 | 速行之數與其受相應於彼篇已立；本篇以 Idhāpi（此中亦然）承之 |
〔CSCD §278〕 sakkāyadiṭṭhādīnaṃ tatiyamagge viya | 見清淨之單元・智見清淨之單元 | 有身見之名與諸道之斷惑在彼諸篇；本篇唯借其為喻而不立其義 |
〔CSCD §281〕 Viññāṇañcāyatanaṃ bhāvetukāmena pana | 識無邊處之單元 | 次篇承本篇之收句——論自標之續 |
七、傳本
作者、傳本與注疏源流諸問題，本編不於考據內立說。
I. Placement in the Outline
Base text The base text for this unit is CSCD, for internal use and not for publication. Every Pāli form in this layer is copied verbatim from the working base in this unit’s source column. Its single location format, 〔CSCD §NN〕, can be checked verbatim against that column. Since this chapter has no in-house Pāli collated to the printed pages, no page range is recorded.
Discourse title The source column contains two ### lines. The first is the chapter-title line, ### 10. Āruppaniddeso, which labels the chapter and is not the discourse title. The second is this discourse’s rubric, ### Paṭhamāruppavaṇṇanā. The rubric and the complete extent of this discourse coincide: this discourse comprises the rubric in full. Its name means “Explanation of the First Immaterial Attainment,” rather than naming the base itself. Among the five discourses in this chapter, this is unique; the other four rubrics name their respective bases or the miscellany directly.
Paragraph-number range The source column runs from 〔CSCD §275〕 through 〔CSCD §280〕 and contains six paragraph numbers, continuous without a gap. Its source-column extent is 11,628 bytes, the largest among the chapter’s five units and more than one third of the chapter’s 32,211 bytes.
Positive record of the chapter’s unbroken paragraph numbering Across all five units, this chapter runs from 〔CSCD §275〕 through 〔CSCD §293〕. All nineteen numbers are consecutive, with none absent, duplicated, or descending; this was measured by checking each unit’s source column. There is consequently no “note of a missing number” to enter under item 3. Its absence is recorded as found, without supplying or explaining a cause.
Measured common five-part pattern of the four immaterial discourses Each of the first four units—the bases of infinite space, infinite consciousness, nothingness, and neither perception nor non-perception—follows the same five-part pattern, established by checking each source column: (1) seeing the danger in the preceding attainment, exhausting longing for it, and attending to the next as peaceful; (2) repeatedly inclining toward the sign, suppressing the five hindrances, establishing mindfulness, and collecting the mind by access; (3) a canonical formula beginning Ettāvatā cesa and ending vuccati, cited in all four discourses as (vibha. 508; dī. ni. 2.129); (4) phrase-by-phrase explanation beginning Tattha sabbasoti; and (5) a closing sentence, “This is the detailed explanation of the meditation subject of ...” This unit reads Ayaṃ ākāsānañcāyatanakammaṭṭhāne vitthārakathā. None of the four discourses extends beyond these five parts. This is the first occurrence of the pattern and gives parts (2), (3), and (4) most fully; the later three commonly use vuttanayeneva, “in precisely the way already stated,” rather than repeat them.
The sixfold analytic frame is not established in this chapter The analysis by successive doors familiar from earlier chapters—meaning, characteristic, order, and so forth—does not occur at all in this chapter. A search of this discourse finds no form of vinicchaya. The chapter’s backbone is a sequence of cultivation, not a set of analytic doors; this records the textual fact without deciding why.
Connections before and after The discourse follows the chapter on the divine abodes. Its opening reads Brahmavihārānantaraṃ ... uddiṭṭhesu pana catūsu āruppesu ākāsānañcāyatanaṃ tāva bhāvetukāmo (the page notation separates Brahmavihārānantaraṃ from what follows): the treatise itself marks it as coming “after the divine abodes,” directly continuing the previous chapter. It is followed by the unit on the base of infinite consciousness. This discourse closes Ayaṃ ākāsānañcāyatanakammaṭṭhāne vitthārakathā.; the next begins Viññāṇañcāyatanaṃ bhāvetukāmena pana, a continuation marked by the treatise itself.
Movement The chapter overview associates this unit with the single movement §A, “Base of Infinite Space.” The chapter-and-section locus attached there is reproduced verbatim in that table and is neither copied nor excerpted here. The paragraph-number system and chapter-section system have no established conversion, so none is inferred.
II. Terms and Renderings
This item records only usage and location within this discourse. The normative glossary governs established renderings; this item does not settle terms that it leaves open. Readings already established in earlier chapters are not re-explained. They include āruppa (immaterial), ākāsānañcāyatana (base of infinite space), viññāṇañcāyatana (base of infinite consciousness), ākiñcaññāyatana (base of nothingness), nevasaññānāsaññāyatana (base of neither perception nor non-perception), kasiṇa (kasiṇa), jhāna (jhāna), catutthajjhāna (fourth jhāna), upacārasamādhi (access concentration), appanā (absorption), nīvaraṇa (hindrance), sati (mindfulness), nimitta (sign), ārammaṇa (object), saññā (perception), vedanā (feeling), upekkhā (equanimity), somanassa (joy), nikanti (longing), virāga (dispassion), nirodha (cessation), nibbidā (disenchantment), adhivacana (designation), manodhātu and manoviññāṇadhātu (mind element and mind-consciousness element), kāmāvacara, rūpāvacara, and arūpāvacara (sense sphere, form sphere, and immaterial sphere), karajakāya (body produced by kamma), takkāhata and vitakkāhata (struck by thought and struck by applied thought), and vitthārakathā (detailed explanation). Only new expressions in this discourse are listed below.
Why form is abandoned and the danger in the object 〔CSCD §275〕–〔CSCD §276〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| karajarūpa | material form produced by kamma | The first thing abandoned here; formed from the elements of the established karajakāya, “body produced by kamma,” in its material-form usage | 〔CSCD §275〕 |
| kasiṇarūpa | form of the kasiṇa | The second thing abandoned; the treatise abandons it because it is tappaṭibhāgameva, “merely similar to that” material form produced by kamma | 〔CSCD §275〕 |
| tappaṭibhāga | what resembles that | The reason for abandoning the form of the kasiṇa | 〔CSCD §275〕 |
| paricchinnākāsakasiṇa | limited-space kasiṇa | The sole one of the ten kasiṇas not used to arouse the fourth jhāna; this discourse explicitly excludes it | 〔CSCD §275〕 |
| opammasaṃsandana | correspondence of the simile | The treatise’s own heading for the passage that matches simile and referent; it occurs once in this discourse | 〔CSCD §275〕 |
| ciṇṇavasī | one who has practiced mastery | Mastery of the preceding jhāna in five ways, the prerequisite for emerging from it; used in all four immaterial discourses | 〔CSCD §276〕 |
| santavimokkha | peaceful liberation | A general designation for the immaterial attainments; here the comparison by which the fourth jhāna is gross | 〔CSCD §276〕・〔CSCD §278〕 |
| āsannasomanassapaccatthika | close to joy, its adversary | The second danger seen in the fourth jhāna | 〔CSCD §276〕 |
| aṅgoḷārikatā | grossness of factors | What the treatise itself excludes: the danger in an immaterial attainment lies only in the object, not in its factors | 〔CSCD §276〕 |
| duvaṅgika | two-factored | Both the fourth form-sphere jhāna and the immaterial attainments have only the two factors of equanimity and one-pointedness | 〔CSCD §276〕 |
Removing the kasiṇa and the sign of space 〔CSCD §276〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| kasiṇaṃ ugghāṭeti | removes the kasiṇa | The hinge of this discourse; three negations—not rolling, not lifting, not turning—show that it is not a physical removal | 〔CSCD §276〕 |
| kasiṇugghāṭimākāsa | space left by removing the kasiṇa | The object of the base of infinite space; the first of three names | 〔CSCD §276〕 |
| kasiṇaphuṭṭhokāsa | space touched by the kasiṇa | The second name | 〔CSCD §276〕 |
| kasiṇavivittākāsa | space free from the kasiṇa | The third name; the treatise concludes sabbametaṃ ekameva, “all three are one” | 〔CSCD §276〕 |
| yānapputoḷi | carriage bag | One receptacle in the cloth simile. Its reading is left to the wise who come after; this column does not determine the object’s identity | 〔CSCD §276〕 |
| pilotikā | old cloth | What is removed in the cloth simile; it represents the sudden removal of the kasiṇa sign | 〔CSCD §276〕 |
The canonical formula and its explanation 〔CSCD §277〕–〔CSCD §280〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| rūpasaññā | perception of form | The first item in the formula; explained in two senses—as the form-sphere jhānas stated with perception as the heading, and as their objects | 〔CSCD §277〕 |
| saññāsīsa | perception as the heading | The treatise’s own method of explanation; the later treatment of feeling, consciousness, contact, and other phenomena in this chapter follows it too | 〔CSCD §277〕 |
| samatikkama | surmounting | Explained as virāgā nirodhā ca, “through dispassion and cessation”; it also includes surmounting the object | 〔CSCD §277〕 |
| paṭighasaññā | perception of resistance | The second item in the formula; perceptions produced by the impact of the five internal bases upon the five external objects, ten in all | 〔CSCD §278〕 |
| atthaṅgama | disappearance | The fate of perceptions of resistance; explained by pahānā asamuppādā appavattiṃ katvā, abandonment, non-arising, and being made not to occur | 〔CSCD §278〕 |
| āneñjatā | unwaveringness | A name for the immaterial attainments; stated alongside peaceful liberation, each with its cited source | 〔CSCD §278〕 |
| kaṇṭaka | thorn | The relationship between sound and the first jhāna; cited to establish that perceptions of resistance were not previously abandoned | 〔CSCD §278〕 |
| nānattasaññā | perception of diversity | The third item in the formula; the forty-four perceptions included in the mind element and mind-consciousness element of one not in attainment | 〔CSCD §279〕 |
| amanasikāra | non-attention | What is applied to perceptions of diversity; explained as anāvajjanā asamannāhārā apaccavekkhaṇā, not turning toward, not bringing the mind together, and not reviewing | 〔CSCD §279〕 |
| ananta | infinite | Explained in two senses: neither the boundary of arising nor of cessation is discerned, and attention makes it infinite | 〔CSCD §280〕 |
| adhiṭṭhānaṭṭha | the sense of a dwelling place | The explanation of -āyatana, illustrated by the devas’ dwelling place | 〔CSCD §280〕 |
| upasampajja viharati | enters and dwells | The formula’s closing words; explained as reaching it, accomplishing it, and dwelling with an appropriate bodily posture | 〔CSCD §280〕 |
Three places to read together (1) The English names of the four immaterial bases were established in earlier chapters and are not re-established here; this item records only their place in the present discourse. (2) Forms of virāga occur in four places: 〔CSCD §275〕 virāgāya, in the canonical sequence; 〔CSCD §277〕 virāgā, in the explanation of samatikkama, with the same paragraph’s repeated phrase virāgā ca nirodhā ca virāgahetuñceva; and two instances of rūpavirāgāya in 〔CSCD §278〕. Both independent and compound uses are rendered “dispassion,” following asesavirāganirodha in the chapter on dependent origination, the same three-part canonical formula in the vernaculars of 01-09 and 18-03, and the nearby decision in 16-05. The eighth chapter’s “fading-away” for virāga is locked to its use as a name for nibbāna and is outside this discourse; the two usages remain distinct, left to the wise who come after. (3) The reading “carriage bag” for yānapputoḷi is this column’s own, explicitly marked in the table above; this column does not determine it. The readings of the two preparatory expressions takkāhata and vitakkāhata were settled in an earlier chapter and are not re-established here.
III. Variant Readings
Available material This discourse has no in-house Pāli collated to the printed pages, so no collation section can be recorded. The only available face is the source column itself. Variants are recorded without adjudication.
Measured comprehensive search A verbatim search of the entire source column finds zero occurrences of parenthetical variant formulas such as (sī.), (syā.), (kaṃ.), and (pī.); zero occurrences of the variant-reading marker pāṭho; and zero occurrences of the alternative-view markers Porāṇā or porāṇā, Keci or keci, and eke. Square-bracket annotations belong to only two types: six [§NN] paragraph numbers and twelve edition-page notes, the latter all within comments. When nothing is found, nothing is recorded: the source column itself contains no variant note.
Symmetry of quotation marks The thirty-six occurrences of '' form an even count; every quotation has its close, with no asymmetry.
One literal feature supplied by this column In 〔CSCD §278〕 the canonical citation reads ''kaṇṭako''ti (a. ni. 10.72), while the other citations in the same paragraph attach their sources to full sentences. This is the shortest citation form in the discourse: one word with its source. The literal form is recorded without alteration and without making it conform.
Scope of this column Everything above states what is literally present in the source column. This column has not been collated against the scanned PTS pages. Zero occurrences apply only to the source column and support no inference about other editions.
IV. The Commentator’s Citations
Each citation made by the commentator is tied to its paragraph-number anchor. Only sources explicitly named by the text itself are recorded; none is independently identified here.
| Location | Citation form, verbatim | Point cited | Source named by the text |
|---|---|---|---|
| 〔CSCD §275〕 | ''dissante kho pana rūpādhikaraṇaṃ daṇḍādānasatthādānakalahaviggahavivādā, natthi kho panetaṃ sabbaso āruppeti ... paṭipanno hotī''ti | Taking up sticks and weapons and engaging in fights and disputes arise because of form, but are wholly absent in the immaterial—the point of departure for immaterial cultivation | (ma. ni. 2.103) |
| 〔CSCD §276〕 | ''sabbaso rūpasaññānaṃ samatikkamā paṭighasaññānaṃ atthaṅgamā nānattasaññānaṃ amanasikārā 'ananto ākāso'ti ākāsānañcāyatanaṃ upasampajja viharatī''ti | The canonical formula for the base of infinite space, explained phrase by phrase in the following three paragraphs | (vibha. 508; dī. ni. 2.129) |
| 〔CSCD §277〕 | ''rūpī rūpāni passatī''tiādīsu | Evidence that a form-sphere jhāna may itself be called “form” | (dī. ni. 2.129) |
| 〔CSCD §277〕 | ''bahiddhā rūpāni passati suvaṇṇadubbaṇṇānī''tiādīsu | Evidence that the jhāna’s object may also be called “form” | (dī. ni. 2.173) |
| 〔CSCD §277〕 | ''tattha katamā rūpasaññā ... Tena vuccati sabbaso rūpasaññānaṃ samatikkamā''ti | The book of analysis speaks only of surmounting perception; the commentator uses it to show why surmounting the object should also be explained | (vibha. 602) |
| 〔CSCD §278〕 | Yathāha – ''tattha katamā paṭighasaññā? Rūpasaññā saddasaññā gandhasaññā rasasaññā phoṭṭhabbasaññā, imā vuccanti paṭighasaññāyo''ti | Enumeration of perceptions of resistance | (vibha. 603) |
| 〔CSCD §278〕 | ''kaṇṭako''ti | Sound as a thorn to one in the first jhāna | (a. ni. 10.72) |
| 〔CSCD §278〕 | No quoted words; the name alone is attached | Unwaveringness of the immaterial attainments | (vibha. 226) |
| 〔CSCD §278〕 | No quoted words; the name alone is attached | The immaterial attainments as peaceful liberations | (ma. ni. 1.66) |
| 〔CSCD §278〕 | No quoted words; the event alone is attached | Āḷāra Kālāma in an immaterial attainment neither seeing nor hearing five hundred carts pass | (dī. ni. 2.192) |
| 〔CSCD §279〕 | ''tattha katamā nānattasaññā? Asamāpannassa manodhātusamaṅgissa vā manoviññāṇadhātusamaṅgissa vā saññā sañjānanā sañjānitattaṃ, imā vuccanti nānattasaññāyo''ti | Definition of perceptions of diversity | (vibha. 604) |
| 〔CSCD §280〕 | ''tasmiṃ ākāse cittaṃ ṭhapeti, saṇṭhapeti, anantaṃ pharati, tena vuccati ananto ākāso''ti | The name “infinite space” established through attention | (vibha. 605) |
Count of citation forms and sources, measured in this column This discourse has twelve parenthetical source references, the most among the five units of this chapter; the other four have respectively two, one, four, and zero. Only four collections are cited: five references to the book of analysis, three to the long collection, two to the middle-length collection, and one to the numerical collection; one additional reference cites both the book of analysis and the long collection. The only explicit introductory formulas are one occurrence of Yathāha in 〔CSCD §278〕 and one occurrence of Teneva ... vibhaṅge vuttaṃ in 〔CSCD §280〕. There are zero occurrences of Vuttañhetaṃ, Vuttampi cetaṃ, Tena vuttaṃ, Tenāha, Tenetaṃ vuccati, Apare āhu, and kira. The remaining ten citations attach their parenthetical sources directly in the running text without a separate introductory formula; this is the shared pattern of the four immaterial discourses in this chapter.
Two explicit statements by the commentator (1) 〔CSCD §276〕 Aṅgoḷārikatā panettha natthi: the commentator explicitly denies grossness of factors in the immaterial attainments, adding Yatheva hetaṃ rūpaṃ duvaṅgikaṃ, evaṃ āruppānipīti to state that both have two factors. (2) 〔CSCD §277〕 Tasmā ayaṃ ārammaṇasamatikkamavasenāpi atthavaṇṇanā katāti veditabbā: the commentator explicitly states that his explanation also takes the aspect of surmounting the object, whereas the book of analysis speaks only of surmounting perception. Both are the commentator’s explicit statements; this item records their location verbatim without judging them.
V. Similes and Rhetoric
This item records where the discourse’s similes occur and how their parts correspond. It offers no literary evaluation.
A. Inventory of similes The token-bounded form viya occurs nine times in this discourse; the sandhi comparison form -mivāti occurs once; forms of sadisa occur twice; comparative lead-ins Yathā or yathā occur three times; and upamā occurs once. The locations are as follows:
| Location | Simile, verbatim | Referent |
|---|---|---|
| 〔CSCD §275〕 | Yathā ahibhīruko puriso araññe sappena anubaddho ... lekhācittaṃ tālapaṇṇaṃ vā valliṃ vā rajjuṃ vā ... disvā bhāyateva uttasateva | A person afraid of snakes has escaped the snake but still fears what resembles one—like surmounting material form produced by kamma yet remaining disenchanted with the form of the kasiṇa |
| 〔CSCD §275〕 | Yathā ca anatthakārinā veripurisena saddhiṃ ekagāme vasamāno puriso ... aññaṃ gāmaṃ ... verinā samānarūpasaddasamudācāraṃ purisaṃ disvā | A person leaves a hostile neighbor for another village but fears someone resembling the enemy—the second simile for the same point |
| 〔CSCD §275〕 | Sūkarābhihatasunakhapisācabhīrukādikāpi cettha upamā veditabbā | The treatise says the simile may be extended to a dog struck by a pig, a person afraid of ghosts, and so on, but does not supply their stories |
| 〔CSCD §276〕 | neva kilañjaṃ viya saṃvelleti, na kapālato pūvaṃ viya uddharati | Removing the kasiṇa is neither rolling up a mat nor lifting a cake from a pot; two negative similes show it is not a physical removal |
| 〔CSCD §276〕 | yathā nāma yānapputoḷi kumbhimukhādīnaṃ aññataraṃ ... pilotikāya bandhitvā pekkhamāno puriso ... apanītāya pilotikāya ākāsaṃyeva pekkhamāno tiṭṭheyya | One watches a covered vessel; when the cloth is suddenly removed, only space is seen—like the sudden removal of the kasiṇa sign and the appearance of space alone |
| 〔CSCD §278〕 | aññattha pahīnānaṃ sukhadukkhānaṃ catutthajjhāne viya, sakkāyadiṭṭhādīnaṃ tatiyamagge viya | Pleasure and pain are abandoned elsewhere but restated with the fourth jhāna, as identity view and the rest are restated with the third path; this explains why perceptions of resistance are stated again here |
| 〔CSCD §280〕 | devānaṃ devāyatanamivāti | The devas’ dwelling place illustrates the sense of “base” as a dwelling place |
One distinctive arrangement of simile in this discourse The two similes in 〔CSCD §275〕 are presented first, then matched item by item through the phrase Tatridaṃ opammasaṃsandanaṃ –, with the three correspondences upaddutakālo viya, palāyanaaññagāmagamanāni viya, and adassanakāmatā viya. This two-part sequence—simile first, correspondence second—occurs nowhere else in this chapter and is distinctive to this discourse.
B. Verifiable rhetorical observations (1) The prompt Tattha occurs twice: once to open the word explanation in 〔CSCD §277〕 and once in the next paragraph’s difficulty, also in 〔CSCD §277〕. (2) There are five questions: one Kathaṃ?, introducing the two similes in 〔CSCD §275〕; one Kiṃ vuttaṃ hoti? in 〔CSCD §277〕; and three within quoted material. (3) The abbreviated reference formula Sesaṃ pathavīkasiṇe vuttanayameva occurs once in 〔CSCD §276〕; all later occurrences of vuttanayeneva in the next three discourses refer back to it. (4) The omission marker …pe… occurs zero times. (5) There are no verses in this discourse; the chapter’s verses occur entirely in the miscellany unit. (6) Canonical and exegetical quotations remain in running prose rather than being set as indented blocks. (7) There is one historical instance: Āḷāra Kālāma in 〔CSCD §278〕. The treatise records only the event and its source, adding no evaluation.
These figures were measured only within this discourse and do not extend to the work as a whole.
VI. Intratextual Cross-Reading
Every reference carries a paragraph-number anchor and is established only from terms verifiable within this discourse. Because no correspondence between this discourse’s paragraph numbers and chapter-section locators has been established, these references do not attach chapter-section numbers and infer no conversion. No independent identification is supplied.
| Place in this discourse | Referent | Verifiable basis |
|---|---|---|
〔CSCD §275〕 Brahmavihārānantaraṃ ... uddiṭṭhesu pana catūsu āruppesu | Chapter on the divine abodes | The treatise itself identifies the preceding chapter; its conclusion had already listed the four immaterial attainments |
〔CSCD §275〕 ṭhapetvā paricchinnākāsakasiṇaṃ navasu pathavīkasiṇādīsu aññatarasmiṃ catutthajjhānaṃ uppādeti | Units on the earth kasiṇa and the remaining kasiṇas | The ten kasiṇas and their development are stated there; this discourse takes nine and excludes the limited-space kasiṇa, but gives no reason for that exclusion—the fact is recorded without deciding it |
〔CSCD §276〕 pañcahākārehi ciṇṇavasī hutvā | Unit on the earth kasiṇa | The five masteries are enumerated there; this discourse refers back with only the word pañcahākārehi and does not repeat the list |
〔CSCD §276〕 Sesaṃ pathavīkasiṇe vuttanayameva | Unit on the earth kasiṇa | The treatise itself names the discourse referred to, pathavīkasiṇe; the method of absorption was established there |
〔CSCD §276〕 Idhāpi hi purimabhāge ... tīṇi cattāri vā javanāni kāmāvacarāni upekkhāvedanāsampayuttāneva honti | Unit on the earth kasiṇa | The number of impulsions and their associated feeling were established there; Idhāpi, “here too,” explicitly carries them forward |
〔CSCD §278〕 sakkāyadiṭṭhādīnaṃ tatiyamagge viya | Units on purity of view and purity by knowledge and vision | Identity view and the paths’ abandonment of defilements are treated there; this discourse uses them only as a simile and does not establish their meaning |
〔CSCD §281〕 Viññāṇañcāyatanaṃ bhāvetukāmena pana | Unit on the base of infinite consciousness | The next discourse takes up this one directly—a continuation marked by the treatise itself |
VII. Transmission
This edition advances no position in the apparatus on questions of authorship, textual transmission, or the history of the commentarial tradition.