Visuddhimagga X-31

Viññāṇañcāyatanaṃ upasampajja viharatīti ettha pana nāssa antoti anantaṃ.

「识无边处具足而住」──此句中：[PTS 333] 没有他的边际故为无边际。

Ñ(X,31): He enters upon and dwells in the base consisting of boundless consciousness: [333] it has no bound (anta, lit. end), thus it is unbounded (ananta).

Anantameva ānañcaṃ.

无边际即无边。

Ñ: What is unbounded is boundless (ānañca, lit. unboundedness),

Viññāṇaṃ ānañcaṃ viññāṇānañcanti avatvā viññāṇañcanti vuttaṃ.

本来识加无边的合为「识的无边」，但现在说「识无边」，

Ñ: and unbounded consciousness is called 'boundless consciousness', that is, 'viññāṇañcaṃ' [in the contracted form] instead of 'viññāṇānañcaṃ' [which is the full number of syllables].

Ayañhettha rūḷhīsaddo.

就通俗的用法。

Ñ: This is an idiomatic form.

Taṃ viññāṇañcaṃ adhiṭṭhānaṭṭhena āyatanamassa sasampayuttadhammassa jhānassa devānaṃ devāyatanamivāti viññāṇañcāyatanaṃ.

那识无边是它的相应法的（识无边处）禅的住处，故以住所之义为识无边处，犹如诸天的住处为天处。

Ñ: That boundless consciousness (viññāṇañca) is the base (āyatana) in the sense of foundation for the jhāna whose nature it is to be associated with it, as the 'deities' base' is for deities, thus it is the 'base consisting of boundless consciousness' (viññāṇañcāyatana).

Sesaṃ purimasadisamevāti.

余者如前所说。

Ñ: The rest is the same as before.

Ayaṃ viññāṇañcāyatanakammaṭṭhāne vitthārakathā.

这是详论识无边业处。

Ñ: This is the detailed explanation of the base consisting of boundless consciousness as a meditation subject.