清淨道論 識無邊處Visuddhimagga · The Base of Infinite Consciousness
第二座的動作是回身：不再看空，去取那個曾遍滿虛空而轉的識——前一定的心，成了這一定的所緣。四無色的通用格律由此可見：每一座以前一座為踏板，見其過患、盡其欣求、取其更細者。
操作上有一個不起眼的要點：遍作之語作「識、識」，不作「無邊、無邊」——無邊是這個識的性，不是它的名；語越簡，所緣越純。
「處」之二義在此立成範式：依住處之義為處，如諸天之天處；依生地之義為處，如劍浮闍為諸馬之產地。禪與所緣二者皆超越了，才踏得上下一座。而下一座要看的，是這個識的「不在」。
The movement of the second station is to turn back. One no longer looks at space, but takes the consciousness that once occurred while pervading it: the mind of the preceding attainment becomes the object of this one. Here the common rhythm of the four immaterial attainments becomes visible. Each uses the preceding station as a stepping-stone, sees its danger, exhausts longing for it, and takes what is subtler.
There is one inconspicuous operational point. The preparatory phrase is “consciousness, consciousness,” not “infinite, infinite.” Infinity is this consciousness’s quality, not its name. The simpler the phrase, the purer the object.
The two meanings of “base” become a model here: a base in the sense of a dwelling place, as the deva realm is the devas’ dwelling place; and a base in the sense of a place of origin, as Kamboja is a source of horses. Only when both the jhāna and the object have been surmounted can the next station be reached. What that next station attends to is the “absence” of this consciousness.
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 見過患而取遍空之識 〔CSCD §281〕
識無邊處之論
而想要修習識無邊處的人，應當以五種行相¹於空無邊處等至修得自在，然後見到空無邊處之中的過患：「這個等至是近於色界禪的對敵者，並且不像識無邊處那樣寂靜」，於是盡了對它的欣求²，作意識無邊處為寂靜，對那遍滿虛空而轉的識³一再地轉向「識、識」，一再地作意、省察，令它為思所擊、為尋所擊；而不應當作意「無邊、無邊」。
當他這樣於那相上一再地運心之時，諸蓋被鎮伏，念得安住，心以近行而得定。他對那相一再地習行、修習、多作。當他這樣做的時候，就如空無邊處〔心〕安止於空一般，識無邊處心於那遍滿虛空而轉的識之上安止。而這裡安止之法應當依已說的方法而知。到了這裡，就說他「一切地超越空無邊處，〔思惟〕『無邊之識』而具足住於識無邊處」。
§2 超越之義與識無邊處之名 〔CSCD §282〕
其中，「一切地」這一語照已說的方法。
「超越空無邊處」——這裡，依先前所說的方法，禪也是空無邊處，所緣也是。因為依前面的方法，所緣也是空無邊性，而它由於是第一無色禪之所緣，就像諸天之天處一般，依住處之義而為「處」，所以是「空無邊處」。同樣地，它是空無邊性，而由於它是那禪的生起之因，就像「劍浮闍為諸馬之處」等等一般，依生地之義⁴而為「處」，所以也是「空無邊處」。這樣，禪與所緣二者都必須由令其不轉與不作意而超越了之後，才應當具足住於這個識無邊處；所以應當知道，是把這二者合為一而說「超越空無邊處」的。
「無邊之識」——是說他這樣作意那以「無邊之空」而遍滿地轉起的識為「無邊之識」。或者說，依作意而為無邊；因為他無餘地作意那以空為所緣的識，就作意它為「無邊」。而《分別論》中所說的是：「『無邊之識』——他作意那被識所遍滿的空，遍滿為無邊，因此說『無邊之識』。」
其中，「被識」一語應當知道是作業格之義的具格⁵。因為義注諸師⁶正是這樣解釋它的義的——是說：「遍滿為無邊，他作意那遍滿了那同一個空的識。」
「具足住於識無邊處」——這裡，它沒有邊，所以是「無邊」；「無邊」就是「無邊性」。而〔於此〕並不說「識之無邊性」的具足之形，卻說其縮略之形；這裡是慣成之語⁷。那個「識無邊性」，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「識無邊處」。其餘的同前。
這就是識無邊處業處之中的廣說。
註
¹ 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。
² 欣求（nikanti）：於已得之定之微細愛樂；不盡之則不能進於次定。
³ 遍滿虛空而轉之識（ākāsaṃ pharitvā pavattaviññāṇa）：即前定緣空之識，非別立一法。
⁴ 住處之義・生地之義（adhiṭṭhānaṭṭha・sañjātidesaṭṭha）：「處」（āyatana）之二義——一如諸天之所住，一如某物所出之地。本篇二義並出而各繫其喻，本品後篇皆依此式。
⁵ 具格與業格（karaṇavacana・upayogattha）：巴利名詞之二格。所引之語形為具格「被識」，而其義應依業格「〔作意〕識」而解。
⁶ 義注諸師（aṭṭhakathācariyā）：論所援之先師之釋；本品唯此一見。
⁷ 慣成之語（rūḷhīsadda）：約定俗成而不盡依語法之語形。論自釋此處之名不作「識之無邊性」之全形（viññāṇānañca）而作其縮略之形（viññāṇañca），即由於此。
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 Seeing Danger and Taking the Consciousness That Pervaded Space 〔CSCD §281〕
Discourse on the Base of Infinite Consciousness
One who wishes to develop the base of infinite consciousness should gain mastery in five ways¹ over the attainment of the base of infinite space. Then, seeing the danger in the base of infinite space—“This attainment is close to the form-sphere jhāna, its adversary, and is not as peaceful as the base of infinite consciousness”—one exhausts longing² for it and attends to the base of infinite consciousness as peaceful. One repeatedly turns toward the consciousness that occurred while pervading space³ as “consciousness, consciousness,” attends to it, reviews it, and strikes it with thought and applied thought. One should not, however, attend to it as “infinite, infinite.”
As one repeatedly directs the mind toward that sign, the hindrances are suppressed, mindfulness becomes established, and the mind becomes concentrated by access. One repeatedly cultivates, develops, and makes much of that sign. As one does so, the consciousness of the base of infinite consciousness enters absorption upon the consciousness that occurred while pervading space, just as the consciousness of the base of infinite space enters absorption upon space. The method of absorption here should be understood according to the method already stated. At this point one is said to “enter and dwell in the base of infinite consciousness, thinking ‘consciousness is infinite,’ having completely surmounted the base of infinite space.”
§2 The Meaning of Surmounting and the Name “Base of Infinite Consciousness” 〔CSCD §282〕
Here, the expression “completely” follows the method already stated.
“Having surmounted the base of infinite space”: according to the method stated earlier, both the jhāna and the object are the base of infinite space. The object is the infinity of space, and because it is the object of the first immaterial jhāna, it is a “base” in the sense of a dwelling place, just as the deva realm is the devas’ dwelling place; hence it is the “base of infinite space.” Likewise, because it is the infinity of space and the cause for the arising of that jhāna, it is a “base” in the sense of a place of origin,⁴ as in “Kamboja is a base for horses”; hence it too is the “base of infinite space.” Since one must enter and dwell in the base of infinite consciousness only after surmounting both the jhāna and its object by making the former cease to occur and by not attending to the latter, it should be understood that the two are brought together under the single phrase “having surmounted the base of infinite space.”
“Infinite consciousness” means that one attends as “infinite consciousness” to the very consciousness that occurred while pervading space as “space is infinite.” Or it is infinite in terms of attention: because one attends without remainder to the consciousness whose object is space, one attends to it as “infinite.” The Vibhaṅga says: “‘Infinite consciousness’: one attends to that very space pervaded by consciousness and pervades it as infinite; therefore it is called ‘infinite consciousness.’”
Here, “by consciousness” should be understood as an instrumental used in the sense of the accusative.⁵ For the teachers of the commentary⁶ explain its meaning in precisely this way: “One pervades it as infinite; one attends to the consciousness that pervaded that very space.”
“Enters and dwells in the base of infinite consciousness”: because it has no boundary, it is “infinite”; the infinite is “infinity.” Instead of stating the full form “infinity of consciousness,” the contracted form is used; this is a conventional expression.⁷ That “infinity of consciousness,” being a base for the jhāna and its associated phenomena in the sense of a dwelling place, just as the deva realm is the devas’ dwelling place, is the “base of infinite consciousness.” The rest is as before.
This is the detailed explanation of the meditation subject of the base of infinite consciousness.
Notes
¹ Mastery in five ways (pañcahākārā): mastery in turning toward, entering, remaining in, emerging from, and reviewing an attainment. The chapter on the earth kasiṇa enumerates them; this discourse refers back with one expression and does not repeat the list.
² Longing (nikanti): subtle delight in an attainment already reached. Unless exhausted, it prevents entry into the next attainment.
³ Consciousness occurring while pervading space (ākāsaṃ pharitvā pavattaviññāṇa): the consciousness of the preceding attainment whose object was space, not a separately established phenomenon.
⁴ The sense of a dwelling place and the sense of a place of origin (adhiṭṭhānaṭṭha; sañjātidesaṭṭha): two meanings of “base” (āyatana). One is like the place where devas dwell; the other is like the place from which something comes. Both meanings and their respective similes appear here, and later discourses in this chapter follow the pattern.
⁵ Instrumental and accusative (karaṇavacana; upayogattha): two Pāli cases. The quoted form is the instrumental “by consciousness,” but its meaning should be understood as the accusative, “[attends to] consciousness.”
⁶ Teachers of the commentary (aṭṭhakathācariyā): the explanation of earlier teachers cited by the treatise; this is its only occurrence in this chapter.
⁷ Conventional expression (rūḷhīsadda): a form established by usage rather than fully governed by grammar. The treatise explains that the name here uses the contracted form viññāṇañca, rather than the full form “infinity of consciousness,” viññāṇānañca, for this reason.
回頭取那個曾遍滿空的識：所緣從「空」換成「緣空之識」——並且不再作意「無邊」，只作意「識、識」
大局 — 第二座：以識代空
空無邊處既得，第二座的動作是回身：不再看空，去取那個曾遍滿虛空而轉的識——前一定的心，成了這一定的所緣。本單元短而精：§1 給修法（見過患、盡欣求、轉向「識、識」），§2 釋定型句——其中「處」之二義（住處義如天處、生地義如劍浮闍馬產地）與一個語法判（「被識」之具格當依業格解）是全品名義釋的範式。〔所見〕
§01 見過患而取遍空之識 → 白話 §1
修者於空無邊處等至以五種行相修得自在，見其過患：近於色界禪之對敵、不如識無邊處寂靜；盡了欣求，作意識無邊處為寂靜，對那遍滿虛空而轉的識一再轉向「識、識」，作意省察、令為思所擊尋所擊——而不應當作意「無邊、無邊」。諸蓋鎮伏、念安住、心以近行得定；一再習行修習多作，識無邊處心於那被空所遍滿的識之上安止，如空無邊處心之安止於空（白話 §1）。〔讀法〕「不作意『無邊、無邊』」一句是本單元的操作要點：無邊是這個識的性，不是它的名——遍作之語取「識」不取「無邊」，心才落在所緣自身上。四無色一路都是這樣：語越簡，所緣越純。
§02 超越之義與識無邊處之名 → 白話 §2
「超越空無邊處」：禪也是空無邊處、所緣也是——所緣之空無邊性依住處之義為處（如諸天之天處），又依生地之義為處（如劍浮闍為諸馬之處）；禪與所緣二者皆由令其不轉與不作意而超越，合為一而說。「無邊之識」：作意那以無邊之空遍滿而轉的識；或依作意而無邊（無餘作意故）。《分別論》語形「被識」是具格——義疏諸師依業格解之：作意那遍滿了那同一個空的識。「識無邊處」之名不作全形而作縮略，是慣成之語；其處義同前（白話 §2）。〔讀法〕「處」之二義（住處、生地）在此立成範式——後二座逐座沿用；語法判（具格作業格解）與慣成語之辨，則見論主釋名的功夫細到格位：名義不清處，寧可把語法攤開，不含糊帶過。
給一般讀者
第二座的要領一句話：回頭看那個看空的心。前一定裡遍滿虛空的識，現在成了所緣——修的口訣也隨之換成「識、識」（注意：不念「無邊」）。這是四無色的通用格律：每一座都以前一座為踏板，見其過患、盡其欣求、取其更細者。無所有處接續：連這個識也要看它的「不在」——下一單元。
想讀本單元全文：白話 §1–§2 即識無邊處之修法（過患・欣求・遍作之語）與定型句逐語之釋（處之二義・具格業格之判・慣成之語）的全段逐段全譯。
Turn Back to the Consciousness That Once Pervaded Space: The Object Changes from “Space” to “Consciousness Taking Space”—and One No Longer Attends to “Infinite,” Only to “Consciousness, Consciousness”
The Big Picture — The Second Station: Consciousness Replaces Space
Once the base of infinite space has been attained, the movement of the second station is to turn back. One no longer looks at space, but takes the consciousness that once occurred while pervading it: the mind of the preceding attainment becomes the object of this one. The unit is brief and exact. Section 1 gives the practice—see danger, exhaust longing, and turn toward “consciousness, consciousness.” Section 2 explains the formula. Its two meanings of “base”—a dwelling place like the devas’ realm and a place of origin like Kamboja as a source of horses—together with one grammatical decision, interpreting the instrumental “by consciousness” in an accusative sense, establish the model for explaining names throughout the chapter. 〔What Is Seen〕
§01 Seeing Danger and Taking the Consciousness That Pervaded Space → Vernacular §1
The meditator gains mastery in five ways over the attainment of the base of infinite space and sees its dangers: it is close to the form-sphere jhāna, its adversary, and is not as peaceful as the base of infinite consciousness. Having exhausted longing and attended to the base of infinite consciousness as peaceful, one repeatedly turns toward the consciousness that occurred while pervading space as “consciousness, consciousness,” attends to and reviews it, and strikes it with thought and applied thought—but should not attend to it as “infinite, infinite.” The hindrances are suppressed, mindfulness becomes established, and the mind becomes concentrated by access. Repeated cultivation brings the consciousness of the base of infinite consciousness into absorption upon the consciousness pervaded by space, just as the consciousness of the base of infinite space entered absorption upon space (Vernacular §1). 〔Reading〕 “Do not attend to ‘infinite, infinite’” is the operational hinge. Infinity is a quality of this consciousness, not its name. The preparatory phrase takes “consciousness,” not “infinite,” so the mind lands on the object itself. The four immaterial attainments follow this rhythm throughout: the simpler the phrase, the purer the object.
§02 The Meaning of Surmounting and the Name “Base of Infinite Consciousness” → Vernacular §2
“Having surmounted the base of infinite space”: both the jhāna and its object are called the base of infinite space. The infinity of space is a base in the sense of a dwelling place, like the devas’ realm, and in the sense of a place of origin, like Kamboja as a source of horses. Both jhāna and object are surmounted—the former made not to occur, the latter not attended to—and are brought together under one phrase. “Infinite consciousness” means attending to the consciousness that had occurred while pervading infinite space, or consciousness made infinite through exhaustive attention. In the Vibhaṅga phrase “space pervaded by consciousness,” the word “by consciousness” is instrumental, but the teachers of the commentary explain it in the accusative sense: one attends to the consciousness that pervaded that same space. The name “base of infinite consciousness” uses a contracted rather than a full grammatical form, a conventional expression; its sense of “base” is as before (Vernacular §2). 〔Reading〕 The two senses of “base”—dwelling place and place of origin—become the chapter’s model here and are repeated at the next two stations. The decision to read an instrumental as accusative and the note on conventional form show how finely the commentator works when a name is unclear: grammar is exposed rather than blurred.
For the General Reader
The second station can be stated in one sentence: turn back and look at the mind that looked at space. The consciousness that pervaded space in the previous attainment now becomes the object, and the practice phrase changes accordingly to “consciousness, consciousness.” Notice that it does not say “infinite.” This is the common measure of the four immaterial attainments: each uses the preceding one as a stepping-stone, sees its danger, exhausts longing for it, and takes something subtler. The base of nothingness follows by attending even to the “absence” of this consciousness.
To read this unit in full: Vernacular §§1–2 gives the complete paragraph-by-paragraph rendering of the development of the base of infinite consciousness—danger, longing, and its preparatory phrase—and the phrase-by-phrase explanation of its formula, including the two meanings of “base,” the instrumental-accusative decision, and the conventional expression.
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 1 個，即本篇之科題 ### Viññāṇañcāyatanakathā（本篇無品題行——品題行落於本品之首單元）。科題與本篇之全幅同度——本篇即該科之全。
段號域 譯底欄之段號自〔CSCD §281〕至〔CSCD §282〕，實落段號 2 個，號序連續無缺。本篇於譯底欄之幅為 3,318 位元組，為本品五單元中之最小者。
五段式之第二出 本篇承前篇所立之五段式（過患與作意・遍作與安止・經之定型文・逐句語釋・收句），而其②④二段皆以省引收之：Appanānayo panettha vuttanayeneva veditabbo（安止之法依既說之法）與 Sesaṃ purimasadisamevāti（餘者同前）——本篇之簡即由此二語而成，故其幅唯前篇之三分之一弱。誌其實不代裁。
前後接點 前承空無邊處之單元：本篇首句作 Viññāṇañcāyatanaṃ bhāvetukāmena pana pañcahākārehi ākāsānañcāyatanasamāpattiyaṃ ciṇṇavasībhāvena——論自標其所出之定（空無邊處之等至），承前篇之收句 Ayaṃ ākāsānañcāyatanakammaṭṭhāne vitthārakathā.。後接無所有處之單元：本篇收句 Ayaṃ viññāṇañcāyatanakammaṭṭhāne vitthārakathā.，次單元即以 Ākiñcaññāyatanaṃ bhāvetukāmena pana 承之——論自標之續。
movement 品夾《總覽》繫本單元於 §B〈識無邊處〉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 ākāsānañcāyatana（空無邊處）・viññāṇañcāyatana（識無邊處）・viññāṇa（識）・jhāna（禪）・ārammaṇa（所緣）・nimitta（相）・nīvaraṇa（蓋）・sati（念）・upacārasamādhi（近行定）・appanā（安止）・nikanti（欣求）・adhiṭṭhānaṭṭha（住處之義，前篇既立）。以下唯列本篇新出者。
修習之發起與作意〔CSCD §281〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| āsannarūpāvacarajjhānapaccatthika | 近於色界禪之對敵 | 見空無邊處過患之語；與前篇之「近於悅之對敵」同式而異其所近 | 〔CSCD §281〕 |
| ākāsaṃ pharitvā pavattaviññāṇa | 遍滿虛空而轉之識 | 本篇之所緣；論自明其非別立一法，即前定緣空之識 | 〔CSCD §281〕 |
| appanānaya | 安止之法 | 論以其迴指前篇而不重出 | 〔CSCD §281〕 |
語釋與名之成立〔CSCD §282〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| sañjātidesaṭṭha | 生地之義 | -āyatana 之第二義；與住處之義並立而各有其喻 | 〔CSCD §282〕 |
| appavattikaraṇa | 令不轉 | 超越之二法其一（對禪而言） | 〔CSCD §282〕 |
| amanasikaraṇa | 不作意 | 超越之二法其二（對所緣而言）；論以此二法合釋一語 | 〔CSCD §282〕 |
| ekajjhaṃ katvā | 合為一而 | 論自陳其合禪與所緣二者於一語之下 | 〔CSCD §282〕 |
| upayogattha karaṇavacana | 具格而作業格之義 | 論之文法之判——所引之 viññāṇena 一語當作業格解 | 〔CSCD §282〕 |
| aṭṭhakathācariyā | 義注諸師 | 本篇所援之他說之標識；本品唯此一見 | 〔CSCD §282〕 |
| rūḷhīsadda | 慣成之語 | 論自釋 viññāṇañca 一形之所以不作 viññāṇānañca | 〔CSCD §282〕 |
| ānañca | 無邊性 | an-anta 之抽象名；論以之解二處名之後分 | 〔CSCD §282〕 |
須併觀之二處 ①*-āyatana* 之二義（住處之義・生地之義）於本篇並出而各繫其喻——住處之義繫諸天之天處，生地之義繫 ''kambojā assānaṃ āyatana''ntiādīni（劍浮闍為諸馬之處）；此二義之並立為本品後三篇之定式，本篇為其首出。②aṭṭhakathācariyā 之讀為本欄依既立之 ācariya（阿闍梨・師）而合成，其人不代考定。
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 2 個與版頁記 2 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 18 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 §282〕之引分別之書句以 Yaṃ pana vibhaṅge vuttaṃ 起，而其句竟之後不接論主之判語即入次段（次段以 Tattha viññāṇenāti 別起）；同段之他引皆有其判。誌其字面不改、不代補。
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 §281〕 | ''sabbaso ākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇanti viññāṇañcāyatanaṃ upasampajja viharatī''ti | 識無邊處之經之定型文——本篇後段所逐句釋者 | (vibha. 508; dī. ni. 2.129) |
| 〔CSCD §282〕 | Yaṃ pana vibhaṅge vuttaṃ ''anantaṃ viññāṇanti, taṃyeva ākāsaṃ viññāṇena phuṭaṃ manasi karoti, anantaṃ pharati, tena vuccati anantaṃ viññāṇa''nti | 分別之書釋「無邊之識」——論據以立其文法之判 | (vibha. 610) |
引式與出處之數〔本欄實測〕 本篇之圓括注出處 2 處，為本品五單元中之第三少者。所引之書唯二：分別之書 1 處、分別之書與長部並繫 1 處。引式之標唯 Yaṃ pana vibhaṅge vuttaṃ 1 見；Yathāha・Vuttañhetaṃ・Vuttampi cetaṃ・Tena vuttaṃ・Tenāha・Tenetaṃ vuccati・Apare āhu・kira 俱零命中。另有不繫出處之引一處——〔CSCD §282〕''kambojā assānaṃ āyatana''ntiādīni viya（劍浮闍為諸馬之處），論以 -ādīni viya（等之如）繫之而不標其書；此語於本品〔CSCD §284〕・〔CSCD §286〕二處重出，三處皆不繫出處。本目誌其實而不代考定。
論主所援之他說一處 〔CSCD §282〕Evañhi aṭṭhakathācariyā tassa atthaṃ vaṇṇayanti——論自標其文法之判乃義注諸師之釋。此為本品唯一之他說標識（Porāṇā・Keci・eke 諸式全品零命中）；本目逐字錄其位而不代考定其人。
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 3 見、連聲之比況形（-miva／-mivāti）2 見、sadisa 諸形 1 見、Yathā／yathā 之比況領語 零命中、upamā 零命中。逐處如下：
| 位置 | 譬喻〔逐字〕 | 所喻 |
|---|---|---|
| 〔CSCD §281〕 | no ca viññāṇañcāyatanamiva santā | 空無邊處不如識無邊處之寂靜——比較式之比況 |
| 〔CSCD §282〕 | devānaṃ devāyatanaṃ viya adhiṭṭhānaṭṭhena | 諸天之天處——喻「處」之住處義（所緣之面） |
| 〔CSCD §282〕 | ''kambojā assānaṃ āyatana''ntiādīni viya sañjātidesaṭṭhena | 劍浮闍為諸馬之處——喻「處」之生地義 |
| 〔CSCD §282〕 | devānaṃ devāyatanamivāti viññāṇañcāyatanaṃ | 諸天之天處——喻「處」之住處義（禪之面） |
本篇無故事之喻 前篇之怖蛇者・避怨者・視覆布之器三喻皆為人事之長喻，本篇一無之——其喻盡為一語之比況（天處・馬處），無一喻展為敘事。此於本品四無色篇中，與無所有處篇（有集會散去之長喻）、非想非非想處篇（有王與工匠之長喻、二沙彌之事二則）成明對。誌其實不代評。
乙・修辭之可核觀察 ①Tattha 之提示語全篇實測 2 見（〔CSCD §282〕之語釋領起與同段之文法之判領起）。②問句 零命中——本篇無自設之問，此於本品五單元中為獨例。③省引式 2 見：Appanānayo panettha vuttanayeneva veditabbo・Sesaṃ purimasadisamevāti；另 idaṃ vuttanayameva（〔CSCD §282〕）1 見。④…pe… 省略式 零命中。⑤偈頌 零處。⑥所引之經論塊皆隨文而不另起縮排。⑦本篇無事例。
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 §281〕 pañcahākārehi ākāsānañcāyatanasamāpattiyaṃ ciṇṇavasībhāvena | 空無邊處之單元〔CSCD §276〕 | 五自在之語於彼篇作 pañcahākārehi ciṇṇavasī hutvā；本篇逐字承其式而易其定 |
〔CSCD §281〕 Appanānayo panettha vuttanayeneva veditabbo | 空無邊處之單元〔CSCD §276〕 | 安止之法於彼篇已立，而彼篇又迴指地遍之單元——二重之迴指，本篇不重出其文 |
〔CSCD §282〕 Tattha sabbasoti idaṃ vuttanayameva | 空無邊處之單元〔CSCD §277〕 | sabbaso 之釋（sabbākārena, sabbāsaṃ vā anavasesānanti attho）在彼篇 |
〔CSCD §282〕 pubbe vuttanayena jhānampi ākāsānañcāyatanaṃ, ārammaṇampi | 空無邊處之單元〔CSCD §280〕 | 彼篇立空無邊處之名於禪；本篇更立其所緣亦得此名，論自標其為「依前所說之法」 |
〔CSCD §282〕 Sesaṃ purimasadisamevāti | 空無邊處之單元〔CSCD §280〕 | upasampajja viharati 之釋在彼篇末；本篇以一語承之 |
〔CSCD §283〕 Ākiñcaññāyatanaṃ bhāvetukāmena pana | 無所有處之單元 | 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 one ### line, this discourse’s rubric ### Viññāṇañcāyatanakathā. There is no chapter-title line here; that line occurs in the chapter’s first unit. The rubric and the complete extent of this discourse coincide: this discourse comprises the rubric in full.
Paragraph-number range The source column runs from 〔CSCD §281〕 through 〔CSCD §282〕 and contains two paragraph numbers, continuous without a gap. Its source-column extent is 3,318 bytes, the smallest among the chapter’s five units.
Second occurrence of the five-part pattern This discourse follows the five-part pattern established in the preceding one—danger and attention, preparatory work and absorption, the canonical formula, phrase-by-phrase explanation, and closing sentence. Parts (2) and (4) conclude by abbreviated reference: Appanānayo panettha vuttanayeneva veditabbo, the method of absorption should be understood as already stated, and Sesaṃ purimasadisamevāti, the rest is like the preceding. These two references produce this discourse’s brevity, leaving it slightly less than one third the size of the preceding discourse. The fact is recorded without judgment.
Connections before and after The discourse follows the unit on the base of infinite space. Its opening reads Viññāṇañcāyatanaṃ bhāvetukāmena pana pañcahākārehi ākāsānañcāyatanasamāpattiyaṃ ciṇṇavasībhāvena: the treatise itself identifies the attainment from which one emerges, the attainment of the base of infinite space, thereby directly continuing the preceding close, Ayaṃ ākāsānañcāyatanakammaṭṭhāne vitthārakathā. It is followed by the unit on the base of nothingness. This discourse closes Ayaṃ viññāṇañcāyatanakammaṭṭhāne vitthārakathā.; the next begins Ākiñcaññāyatanaṃ bhāvetukāmena pana, a continuation marked by the treatise itself.
Movement The chapter overview associates this unit with the single movement §B, “Base of Infinite Consciousness.” Its chapter-and-section locator appears verbatim there 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 ākāsānañcāyatana (base of infinite space), viññāṇañcāyatana (base of infinite consciousness), viññāṇa (consciousness), jhāna (jhāna), ārammaṇa (object), nimitta (sign), nīvaraṇa (hindrance), sati (mindfulness), upacārasamādhi (access concentration), appanā (absorption), nikanti (longing), and adhiṭṭhānaṭṭha (the sense of a dwelling place, established in the preceding discourse). Only new expressions in this discourse are listed below.
Beginning the development and attending 〔CSCD §281〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| āsannarūpāvacarajjhānapaccatthika | close to the form-sphere jhāna, its adversary | The danger seen in the base of infinite space; parallel in form to the preceding discourse’s “close to joy, its adversary,” but differing in what is near | 〔CSCD §281〕 |
| ākāsaṃ pharitvā pavattaviññāṇa | consciousness occurring while pervading space | The object of this discourse; the treatise makes clear that it is not a separate phenomenon but the consciousness of the preceding attainment whose object was space | 〔CSCD §281〕 |
| appanānaya | method of absorption | The treatise uses it to refer back to the preceding discourse rather than repeat the method | 〔CSCD §281〕 |
Explanation of words and establishment of the name 〔CSCD §282〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| sañjātidesaṭṭha | the sense of a place of origin | The second meaning of -āyatana, established alongside the sense of a dwelling place, each with its own simile | 〔CSCD §282〕 |
| appavattikaraṇa | making cease to occur | The first of two means of surmounting, applied to the jhāna | 〔CSCD §282〕 |
| amanasikaraṇa | non-attention | The second means of surmounting, applied to the object; the treatise uses both to explain one expression | 〔CSCD §282〕 |
| ekajjhaṃ katvā | bringing together as one | The treatise explicitly brings both the jhāna and its object under a single phrase | 〔CSCD §282〕 |
| upayogattha karaṇavacana | instrumental in the sense of the accusative | The treatise’s grammatical decision: the quoted viññāṇena is to be understood as an accusative | 〔CSCD §282〕 |
| aṭṭhakathācariyā | teachers of the commentary | The marker for the other explanation cited here; its only occurrence in this chapter | 〔CSCD §282〕 |
| rūḷhīsadda | conventional expression | The treatise’s explanation of why the form viññāṇañca is used rather than viññāṇānañca | 〔CSCD §282〕 |
| ānañca | infinity | The abstract noun from an-anta, used to explain the latter member of both names | 〔CSCD §282〕 |
Two places to read together (1) The two meanings of -āyatana—dwelling place and place of origin—both appear here, each attached to a simile. The first takes the devas’ dwelling place; the second takes ''kambojā assānaṃ āyatana''ntiādīni, Kamboja as a base for horses. Their pairing becomes the fixed form of the next three discourses, and this is its first occurrence. (2) The reading “teachers of the commentary” for aṭṭhakathācariyā is compounded here from the established ācariya, teacher; this column does not identify the persons.
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: two [§NN] paragraph numbers and two edition-page notes, the latter both within comments. When nothing is found, nothing is recorded: the source column itself contains no variant note.
Symmetry of quotation marks The eighteen occurrences of '' form an even count; every quotation has its close, with no asymmetry.
One literal feature supplied by this column In 〔CSCD §282〕 the quotation from the book of analysis begins Yaṃ pana vibhaṅge vuttaṃ, but after the quoted sentence ends, the text moves into the next paragraph without an immediately following judgment by the commentator; the next paragraph begins separately with Tattha viññāṇenāti. Other quotations in the same paragraph have their judgment. The literal form is recorded without alteration or supplementation.
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 §281〕 | ''sabbaso ākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇanti viññāṇañcāyatanaṃ upasampajja viharatī''ti | The canonical formula for the base of infinite consciousness, explained phrase by phrase in the following paragraph | (vibha. 508; dī. ni. 2.129) |
| 〔CSCD §282〕 | Yaṃ pana vibhaṅge vuttaṃ ''anantaṃ viññāṇanti, taṃyeva ākāsaṃ viññāṇena phuṭaṃ manasi karoti, anantaṃ pharati, tena vuccati anantaṃ viññāṇa''nti | The book of analysis explains “infinite consciousness”; the commentator uses it to establish his grammatical decision | (vibha. 610) |
Count of citation forms and sources, measured in this column This discourse has two parenthetical source references, the third fewest among the chapter’s five units. Only two combinations occur: one reference to the book of analysis alone and one jointly to the book of analysis and the long collection. The sole introductory formula is one occurrence of Yaṃ pana vibhaṅge vuttaṃ; there are zero occurrences of Yathāha, Vuttañhetaṃ, Vuttampi cetaṃ, Tena vuttaṃ, Tenāha, Tenetaṃ vuccati, Apare āhu, and kira. There is also one quotation without a cited source: 〔CSCD §282〕 ''kambojā assānaṃ āyatana''ntiādīni viya, Kamboja as a base for horses. The treatise attaches it with -ādīni viya, “as in ... and so on,” but names no work. It recurs in this chapter at 〔CSCD §284〕 and 〔CSCD §286〕; none of the three occurrences names a source. This item records the fact and does not identify it independently.
One other explanation cited by the commentator At 〔CSCD §282〕 the text says Evañhi aṭṭhakathācariyā tassa atthaṃ vaṇṇayanti, explicitly identifying the grammatical decision as the explanation of the teachers of the commentary. This is the chapter’s only marker of another explanation; forms of Porāṇā, Keci, and eke occur nowhere in the chapter. This item records its location verbatim and does not identify the persons.
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 three times; the sandhi comparison forms -miva or -mivāti occur twice; forms of sadisa occur once; comparative lead-ins Yathā or yathā occur zero times; and upamā occurs zero times. The locations are as follows:
| Location | Simile, verbatim | Referent |
|---|---|---|
| 〔CSCD §281〕 | no ca viññāṇañcāyatanamiva santā | The base of infinite space is not as peaceful as the base of infinite consciousness—a comparison in adjectival form |
| 〔CSCD §282〕 | devānaṃ devāyatanaṃ viya adhiṭṭhānaṭṭhena | The devas’ dwelling place illustrates the sense of “base” as a dwelling place on the side of the object |
| 〔CSCD §282〕 | ''kambojā assānaṃ āyatana''ntiādīni viya sañjātidesaṭṭhena | Kamboja as a base for horses illustrates the sense of “base” as a place of origin |
| 〔CSCD §282〕 | devānaṃ devāyatanamivāti viññāṇañcāyatanaṃ | The devas’ dwelling place illustrates the sense of “base” as a dwelling place on the side of the jhāna |
No narrative simile in this discourse The preceding discourse’s three extended human similes—the person afraid of snakes, the man fleeing an enemy, and the person watching a covered vessel—have no counterpart here. Every simile here is a one-phrase comparison, such as the devas’ realm or Kamboja as a source of horses; none becomes a narrative. Among the four immaterial discourses, this contrasts sharply with the base of nothingness, which has an extended simile of a gathering that has dispersed, and the base of neither perception nor non-perception, which has the king and artisan simile and two stories of novices. The fact is recorded without evaluation.
B. Verifiable rhetorical observations (1) The prompt Tattha occurs twice, both in 〔CSCD §282〕: once to introduce the word explanation and once to introduce the grammatical decision. (2) There are zero questions; the discourse poses none of its own, uniquely among the chapter’s five units. (3) There are two abbreviated references, Appanānayo panettha vuttanayeneva veditabbo and Sesaṃ purimasadisamevāti, plus one occurrence of idaṃ vuttanayameva in 〔CSCD §282〕. (4) The omission marker …pe… occurs zero times. (5) There are no verses. (6) Canonical and exegetical quotations remain in running prose rather than being set as indented blocks. (7) The discourse has no historical instance.
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 §281〕 pañcahākārehi ākāsānañcāyatanasamāpattiyaṃ ciṇṇavasībhāvena | Unit on the base of infinite space 〔CSCD §276〕 | The expression for the five masteries there is pañcahākārehi ciṇṇavasī hutvā; this discourse follows it verbatim while changing the attainment |
〔CSCD §281〕 Appanānayo panettha vuttanayeneva veditabbo | Unit on the base of infinite space 〔CSCD §276〕 | The method of absorption is established there, and that discourse in turn refers to the earth kasiṇa—a twofold reference whose text is not repeated here |
〔CSCD §282〕 Tattha sabbasoti idaṃ vuttanayameva | Unit on the base of infinite space 〔CSCD §277〕 | The explanation of sabbaso, sabbākārena, sabbāsaṃ vā anavasesānanti attho, occurs there |
〔CSCD §282〕 pubbe vuttanayena jhānampi ākāsānañcāyatanaṃ, ārammaṇampi | Unit on the base of infinite space 〔CSCD §280〕 | That discourse establishes the name “base of infinite space” for the jhāna; this discourse further establishes it for the object, explicitly marking the account as “according to the method stated before” |
〔CSCD §282〕 Sesaṃ purimasadisamevāti | Unit on the base of infinite space 〔CSCD §280〕 | The explanation of upasampajja viharati occurs at the close of that discourse; this one carries it forward in a single phrase |
〔CSCD §283〕 Ākiñcaññāyatanaṃ bhāvetukāmena pana | Unit on the base of nothingness | 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.