Visuddhimagga X-37

284. Idhāpi sabbasoti idaṃ vuttanayameva.

（释无所有处业处的圣典文句）此中「一切」如前所述。

Ñ(X,37): Herein, completely is as already explained.

Viññāṇañcāyatananti etthāpi ca pubbe vuttanayeneva jhānampi viññāṇañcāyatanaṃ ārammaṇampi.

「识无边处」──此句亦以前述的方法，以「识无边处」禅及所缘为识无边空处。

Ñ: By … surmounting the base consisting of boundless consciousness: here too the jhāna is called the 'base consisting of boundless consciousness' in the way already stated, and its object is so-called too.

Ārammaṇampi hi purimanayeneva viññāṇañcañca taṃ dutiyassa āruppajjhānassa ārammaṇattā devānaṃ devāyatanaṃ viya adhiṭṭhānaṭṭhena āyatanañcāti viññāṇañcāyatanaṃ.

依前面所说的识无边是所缘，因为它是第二无色禅的所缘，故以住处之义为处而名识无边处，如诸天的住处为天处，

Ñ: For the object too is 'boundless consciousness' (viññāṇañcaṃ) in the way already stated, and then, because it is the object of the second immaterial jhāna, it is its 'base' in the sense of habitat, as the 'deities' base' is for deities, thus it is the 'base consisting of boundless consciousness'.

Tathā viññāṇañcañca taṃ tasseva jhānassa sañjātihetuttā ‘‘kambojā assānaṃ āyatana’’ntiādīni viya sañjātidesaṭṭhena āyatanañcātipi viññāṇañcāyatanaṃ.

又识无边是（识无边处）禅的生起之因，则以产生之处的意义为处，故名识无边处，如说剑蒲阇是马的（产）处等等。

Ñ: Likewise it is 'boundless consciousness', and then because it is the cause of the jhāna's being of that species, it is its 'base' in the sense of locality of the species, as Kambojā is the 'base' of horses, thus it is the 'base consisting of boundless consciousness' in this way also.

Evametaṃ jhānañca ārammaṇañcāti ubhayampi appavattikaraṇena ca amanasikaraṇena ca samatikkamitvāva yasmā idaṃ ākiñcaññāyatanaṃ upasampajja vihātabbaṃ, tasmā ubhayampetaṃ ekajjhaṃ katvā viññāṇañcāyatanaṃ samatikkammāti idaṃ vuttanti veditabbaṃ.

如是由于他不起及不作意于（识无边处）禅及所缘，故得「超越」于二者，（换言之）即他具足此无所有处而住，是故把此（禅与所缘）两者作为一起而说「超越识无边处」。

Ñ: So it should be understood that the words 'By … surmounting the base consisting of boundless consciousness' include both [the jhāna and its object] together, since this base consisting of nothingness is to be entered upon and dwelt in precisely by surmounting, by causing the non-occurrence of, by not giving attention to, both jhāna and its object.