사무색정

4무색정(四無色定, )은 물질을 완전히 초월한 선정, 즉, 욕계의 조대한 물질과 색계의 미세한 물질 모두를 초월한 선정으로 오직 마음(citta)과 마음작용(cetasika)만이 남아 있는, 무색계에서 일어나는 공무변처정식무변처정무소유처정비상비비상처정의 4가지 선정을 말한다.Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. p.53.
Guide to §§22—24
Immaterial-sphere consciousness (arūpāvacaracittāni): This sphere of
consciousness comprises the cittas pertaining to the immaterial plane of existence
(arūpabhūmi), four realms in which matter (rūpa) has been totally transcended and only
consciousness (citta) and mental factors (cetasika) remain. Rebirth into these four realms
comes about through the attainment of the arūpajjhānas, the four immaterial, or formless,
absorptions, which are reached by developing concentration beyond the five jhānas of the
fine-material sphere. The immaterial sphere consists of twelve cittas — the four
wholesome cittas with which the immaterial attainments are experienced by worldlings
and trainees; the four resultant attainments, which arise through rebirth in the immaterial
realms; and the four functionals, which occur to Arahants who enter upon the immaterial
attainments."四空定(사공정)", 운허. 《불교사전》:
四空定(사공정)
【범】 Catasra-ārūpya-samāpattaya 【팔】 Catasso-āruppa-samāpattiya 사무색정(四無色定)과 같음. (1) 공무변처정(空無邊處定). 먼저 색(色)의 속박을 싫어하여 벗어나려고, 색의 상(相)을 버리고, 무한한 허공관을 하는 선정(禪定). (2) 식무변처정(識無邊處定). 다시 더 나아가 내식(內識)이 광대 무변하다고 관하는 선정. (3) 무소유처정(無所有處定). 식(識)인 상(想)을 버리고, 심무소유(心無所有)라고 관하는 선정. (4) 비상비비상처정(非想非非想處定). 앞의 식무변처정은 무한한 식(識)의 존재를 관상(觀想)하므로 유상(有想)이고, 무소유처정은 마음이 존재하지 않는 것을 관상하므로 비상(非想)인데, 이것은 유상을 버리고, 비상을 버리는 선정이므로 비상비비상정이라 함."四空處", DDB. 《Digital Dictionary of Buddhism》(電子佛教辭典). Edited by A. Charles Muller:
四空處
Basic Meaning: four locations in the formless realm
Senses:
The four spheres of existence within the formless realm. Those who practice the four formless concentrations are born here. The:
空無邊處 (ākāśa-anantya-āyatana), the abode of (or concentration on) limitless space; the mind becomes void and vast like space;
識無邊處 (vijñāna-anantya-āyatana), the abode of (or concentration on) limitless consciousness; the powers of perception and understanding are unlimited
無所有處 (akiñcanya-āyatana), the abode of nothingness; the discriminative powers of mind are subdued
非想非非想處 (naivasaṃjñāna-asaṃjña-āyatana), the abode of neither perception nor non-perception.
Existence in the first state lasts 20 great kalpas, increasing respectively to 40, 60, and 80 in the other three. Also written 四空定, 四空天, 四無色界, 四無色. 〔倶舍論〕 [Charles Muller; source(s): Nakamura, Soothill, Hirakawa]"四無色定", DDB. 《Digital Dictionary of Buddhism》(電子佛教辭典). Edited by A. Charles Muller:
四無色定
Pronunciations
Basic Meaning: four formless concentrations
Senses:
Four states of concentration which lead to rebirth in the four formless heavenly realms. See 四空處 (Skt. catasraārūpya-samāpattayaḥ, catvāraārūpyāḥ; Pāli catasso āruppa-samāpattiyo; Tib. gzugs med snyoms 'jug bzhi, gzugs med bzhi). 〔瑜伽論 T 1579.30.557c8〕 [Charles Muller; source(s): Hirakawa, YBh-Ind] 달리 말해, 색수상행식의 5온 중 색온이 없고 수상행식의 4온만 있는 선정이다."無色界(무색계)" , 운허. 《불교사전》:
無色界(무색계)
3계의 하나. 색계(色界) 위에 있어 물질을 여읜 순 정신적 존재인 세계. 색계가 색신에 얽매어 자유를 얻지 못함을 싫어하고, 더 나아가서 들어가는 세계. 이 세계에는 온갖 형색(形色)은 없고 수(受)ㆍ상(想)ㆍ행(行)ㆍ식(識)의 4온(蘊)만 있다. 여기에 공무변처(空無邊處)ㆍ식무변처(識無邊處)ㆍ무소유처(無所有處)ㆍ비상비비상처(非想非非想處)의 4천이 있다. 즉 명색(名色, 정신과 물질) 중 명(名, 정신)만 있는 선정이다.

4무색정은 무색계의 선정, 무색계 선정, 무색계정(無色界定), 무색정(無色定), 4공정(四空定), 4공처정(四空處定) 또는 4무색(四無色)이라고도 한다."無色界定", 星雲. 《佛光大辭典》(불광대사전) 3판:
無色界定
巴利語 arūpa-avacara-samādhi。又作無色定。無色界定含空無邊處定、識無邊處定、無所有處定、非想非非想處定等四無色定。此四無色定，係由欲界定、色界定而得之靜寂禪定；於此等禪定中，對欲、色等悉無想念。又根據說一切有部之說，空無邊處、識無邊處、無所有處等三定各又有味定（味等至）、淨定（淨等至）、無漏定（無漏等至）等三種，非想非非想處定則以定相昧劣之故，僅有味定、淨定二種而無無漏定。
以南傳佛教之觀點言之，則不僅於現世中由於精神極度統一之純粹專一現象可得無色定（屬於善淨之無色定），若因果報而生於無色界者亦可得無色定（屬於異熟之無色定）；除此二類外，其他另有證成聖道聖果者之「無漏無色定」，及現法樂住的阿羅漢之「唯作無色定」等。〔俱舍論卷二十八、清淨道論第十品、解脫道論卷二〕（參閱「四無色定」2280）p6401

4무색정의 선정 요소는 사(捨, 평온)와 심일경성(心一境性, 집중)이며,Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. p.55.
Guide to §25
When classified by way of object: In relation to each type of immaterial-sphere
consciousness, there are two types of object (ālambana) to be understood: one is the
object to be directly apprehended by the citta (ālambitabba); the other is the object to be
transcended (atikkamitabba).
The arūpajjhānas differ from the rūpajjhānas in several important respects.
While the rūpajjhānas can take various objects such as the different kasiṇas, etc., each
arūpajjhāna apprehends just one object specific to itself. Also the rūpajjhānas differ
from each other with respect to their jhāna factors — the first having five factors, the
second four, etc. The meditator who wishes to attain the higher jhānas keeps the same
object and eliminates each successively subtler jhāna factor (jhānanga) until he reaches
the fifth jhāna. But, to progress from the fifth rūpajjhāna to the first arūpajjhāna, and
from one arūpajjhāna to the next, there are no more jhāna factors to be transcended.
Instead, the meditator progresses by transcending each successively subtler object.
The cittas of the arūpajjhānas all have the same two jhāna factors as the fifth
rūpajjhāna. As cittas, they are different because they pertain to a different sphere and
have different types of objects than the fifth jhāna. But, because, as jhānas, they are
constituted by the same two jhāna factors, they are sometimes considered by the teachers
of Abhidhamma as modes of the fifth jhāna.Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. p.62.
Guide to §32
The immaterial-sphere consciousness is included in the fifth jhāna: As
explained earlier, the arūpajjhānas have the same two jhāna factors as the fifth rūpajjhāna
and are, therefore, considered modes of the fifth jhāna. Thus, when a meditator
uses an arūpajjhāna as a basis for developing insight, his path and fruition consciousness
become fifth jhāna supramundane cittas. 4무색정은 순서대로 획득되는데 첫 번째 공무변처정은 4선 체계의 제4선 즉 5선 체계의 제5선에서 수행하여 획득된다."四無色定", 星雲. 《佛光大辭典》(불광대사전) 3판:
四無色定
梵語 catasra ārūpya-samāpattayaḥ。又作四空定、四空處定、四無色。指超離色法（物質）繫縛之四種境界。即由思惟四無色界所得之定。若欲生於此四無色界，則必須修習四無色定；換言之，四無色定，乃對治色法之繫縛，滅除一切對外境之感受與思想的修行，及藉此修行所達到的清淨無染、虛空靜寂之精神境界。此四無色定各有兩類情形，即：(1)生於四無色界之「生無色」，於此之時，定心現前，故得定之名。(2)非由生得，而係修證所得；蓋假令其身雖猶在欲界等下地，然若因修證而現起無色界之定心，則亦得無色之果，稱為「定無色」。
據法蘊足論卷八無色品、大智度論卷十七等載，此四無色定即：(1)空無邊處定，又作空處定。此定超越色界之第四禪，滅除障礙禪定之一切想，思惟「空間為無限大」，亦即思惟空無邊之相。(2)識無邊處定，又作識處定。此定超越空無邊處定，而思惟「識為無限大」，亦即思惟識無邊之相。(3)無所有處定，又作少處定。此定超越識無邊處定，與無所有相應，即思惟無所有之相而安住之。(4)非想非非想處定，又作非有想非無想定。此定超越無所有處定，思惟非想非非想之相，具足而安住之。此定無明勝之想，故異於滅盡定；亦非無想，故亦異於無想定。
四無色定各以其自體而言，皆稱為根本定；接近根本定前之預備階段，稱為近分定，或加行定。加行，即事先加功用行之意。其中，空無邊處定之近分定，係緣欲界第四禪之色相以修行厭離，而尚有色想；然其餘三定之近分定及四定之根本定則全無色想，故四定仍總稱無色定。又非想非非想處定係依定之自相而立名，其下三定則依加行而立名。
四無色界，為脫離色法繫縛之四種境界。又稱四無色、四無色天、四無色處、四空處、四空天。四無色界名稱配於四無色定，依次稱為空無邊處天、識無邊處天、無所有處天、非想非非想處天（有頂天）。悉以無色為特點，既無自然國土與居處宮室，亦無色礙之肉身，僅以眾同分、命根等假和合為體。此外，將三界分為九地時，四無色界則稱空無邊處地，乃至非想非非想處地，相當於九地中之後四地。〔中阿含卷二十四大因經、坐禪三昧經卷下、俱舍論卷二十八、顯揚聖教論卷二、禪法要解卷下、法界次第初門卷上之下〕（參閱「無色界定」6401） p2280Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. pp.53~54.
The base of infinite space (ākāsānañcāyatana): The first of the four immaterial
jhānas is the attainment of the base of infinite space. To reach this, a meditator who has
mastered the fifth fine-material jhāna based on a kasiṇa object expands the counterpart
sign (paṭibhāganimitta) of the kasiṇa until it becomes immeasurable in extent. Then, he
removes the kasiṇa by attending only to the space it pervaded, contemplating it as
“infinite space.” Through repeated attention given in this way, there eventually arises in
absorption a citta having as object the concept of infinite space (ākāsānañcāyatana). The
expression “base of infinite space,” strictly speaking, refers to the concept of infinite
space that serves as the object of the first immaterial-sphere consciousness. Here, the
word āyatana, “base,” has the sense of habitat, or dwelling, for the citta of the jhāna.
However, in a derivative sense, the expression “base of infinite space” is also extended to
the jhāna itself.

선정 요소 

4무색정의 선정 요소[靜慮支, ]는 4선 체계의 제4선 즉 5선 체계의 제5선의 선정 요소와 동일하다. 즉, 심(尋, 일으킨 생각)사(伺, 지속적 고찰)희(喜, 희열)낙(樂, 행복)심일경성(心一境性, 집중)의 선정 요소 중 심일경성(心一境性)만이 있다. 그리고 모든 마음(선정 즉 삼매도 일종의 마음이다. 여기서의 마음이란 '마음 + 마음작용'을 뜻한다.)에는 반드시 느낌이 따라야 하므로, 사(捨, 평온)가 함께하여 사(捨)와 심일경성(心一境性)의 두 가지 선정 요소만이 있다.Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. p.55.
Guide to §25
When classified by way of object: In relation to each type of immaterial-sphere
consciousness, there are two types of object (ālambana) to be understood: one is the
object to be directly apprehended by the citta (ālambitabba); the other is the object to be
transcended (atikkamitabba).
The arūpajjhānas differ from the rūpajjhānas in several important respects.
While the rūpajjhānas can take various objects such as the different kasiṇas, etc., each
arūpajjhāna apprehends just one object specific to itself. Also the rūpajjhānas differ
from each other with respect to their jhāna factors — the first having five factors, the
second four, etc. The meditator who wishes to attain the higher jhānas keeps the same
object and eliminates each successively subtler jhāna factor (jhānanga) until he reaches
the fifth jhāna. But, to progress from the fifth rūpajjhāna to the first arūpajjhāna, and
from one arūpajjhāna to the next, there are no more jhāna factors to be transcended.
Instead, the meditator progresses by transcending each successively subtler object.
The cittas of the arūpajjhānas all have the same two jhāna factors as the fifth
rūpajjhāna. As cittas, they are different because they pertain to a different sphere and
have different types of objects than the fifth jhāna. But, because, as jhānas, they are
constituted by the same two jhāna factors, they are sometimes considered by the teachers
of Abhidhamma as modes of the fifth jhāna.Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. p.62.
Guide to §32
The immaterial-sphere consciousness is included in the fifth jhāna: As
explained earlier, the arūpajjhānas have the same two jhāna factors as the fifth rūpajjhāna
and are, therefore, considered modes of the fifth jhāna. Thus, when a meditator
uses an arūpajjhāna as a basis for developing insight, his path and fruition consciousness
become fifth jhāna supramundane cittas."四禪" , 星雲. 《佛光大辭典》(불광대사전) 3판:
四禪
(一)梵語 catvāri dhyānāni，巴利語 cattāri jhānāni。又作四禪定、四靜慮。指用以治惑、生諸功德之四種根本禪定。亦即指色界中之初禪、第二禪、第三禪、第四禪，故又稱色界定。禪，禪那（梵 dhyāna）之略稱；意譯作靜慮，即由寂靜，善能審慮，而如實了知之意，故四禪又稱四靜慮、四定靜慮。此四禪之體為「心一境性」，其用為「能審慮」，特點為已離欲界之感受，而與色界之觀想、感受相應。自初禪至第四禪，心理活動逐次發展，形成不同之精神世界。或謂自修證過程而言，前三禪乃方便之階梯，僅第四禪為真實之禪（真禪）。
四禪能攝尋、伺，喜、樂等諸靜慮支，為止（定）與觀（慧）並行者；以其最能審慮，故其義最勝。蓋四禪之差別，乃由所攝靜慮不同而分為四種。據俱舍論卷二十八、大乘阿毘達磨雜集論卷九等所舉，將四禪總分為三類、十八支（十八禪支）。三類，即指對治支、利益支、自性支。十八支，則指初禪所攝之五支、二禪所攝之四支、三禪所攝之五支、四禪所攝之四支。如下表所示。
「對治支」所列者，指能用以對治（斷除），及由對治所達到之心理活動或狀態；「利益支」，則係進入相應境界之主觀感受。如初禪雖已離欲界之惡不善法，而感受到脫離欲界之喜、樂，但仍有尋、伺的粗細分別之心理活動，尚須加以對治；至二禪時，尋、伺已斷滅，形成信根，稱為內等淨，由此所得之喜、樂，乃對此禪定自身之感受，故稱定生喜樂；三禪捨去二禪之喜、樂，住於非苦非樂之「行捨」境地，以正念、正知繼續修習而產生離喜妙樂；四禪捨三禪之妙樂，稱為捨清淨，唯念修養功德，稱為念清淨，由此得非苦非樂之感受。上述一切之活動及感受，均於心一境性之禪定狀態中進行，故稱之為「自性支」。
上記四種靜慮，以其自體而言，乃發起四無量心、八解脫，八勝處、十遍處等諸功德之所依，故各皆稱為根本定（梵 maula-samādhi）；對此而言，其加行（即入門前之準備階段）稱為近分定（梵 sāmantaka-samādhi）。然初禪之近分定亦稱為未至定（梵 anāgamya-samādhi），故四禪有一未至定、三近分定及四根本定。初禪之根本定仍有尋、伺之作用，故稱有尋有伺定。初禪之根本定與第二禪之近分定中間有中間定，稱為無尋唯伺定（無尋而僅存伺）。第二禪之近分定以上則總稱無尋無伺定。至於入第四禪時，因已脫離八災患（即尋、伺、苦、樂、憂、喜、出息、入息等八種能動亂禪定之災患），故稱第四禪為不動定。相對於此，四禪以下則稱有動定。
又色界之四禪天，乃修四禪者所生之處，此四禪稱為定靜慮；相對於此，彼諸天自然而得之四禪，稱為生靜慮。此外，據大智度論卷十七載，於佛陀弟子中，有一比丘雖以坐禪持戒而得四禪，然因生起增上慢，自稱「我已得四沙門果（預流果，一來果、不還果、阿羅漢果）」，且謗罵世尊，命終遂墮地獄；以此因緣，被稱為四禪比丘。
蓋禪定通見於印度宗教史中，為各時代重要修行法之一。佛陀亦以禪定為最主要之行法，而於成道及涅槃之際，皆依四禪法而成之。又一般亦將此四禪與四無色定合稱為四禪八定。〔雜阿含經卷十七、長阿含卷八眾集經、過去現在因果經卷三、佛本行集經卷二十二、顯揚聖教論卷二、卷十九、集異門足論卷六、大毘婆沙論卷八十至卷八十六〕（參閱「四無色定」2280）
(二)依法界次第卷下之說，禪可分為世間禪與出世間禪兩種，出世間禪又有出世間與出世間上上禪兩種之別，前者乃聲聞、緣覺二乘之人所修之禪，後者為菩薩所修之禪。據法華經玄義卷四載，此二乘人所修之出世間禪可分為觀禪、練禪、薰禪、修禪等四種階段，亦稱為四禪。（參閱「觀練薰修」8272） p2359

그리고 이 두 가지 선정 요소는 더 이상 줄일 수 없는 최소 요소이고 4무색정도 일종의 선정이므로, 4무색정 모두가 이 두 요소를 가진다.

네 가지 선정

4무색정의 처음 세 선정은 명상 대상, 즉, 그 선정이 존재하는 해당 무색계 영역[處]의 본질[自體]에 따라 이름을 붙인 것이고, 마지막 비상비비상처정은 그 선정의 특징[自相]을 따라 이름을 붙인 것이다."四無色定", 星雲. 《佛光大辭典》(불광대사전) 3판:
四無色定
梵語 catasra ārūpya-samāpattayaḥ。又作四空定、四空處定、四無色。指超離色法（物質）繫縛之四種境界。即由思惟四無色界所得之定。若欲生於此四無色界，則必須修習四無色定；換言之，四無色定，乃對治色法之繫縛，滅除一切對外境之感受與思想的修行，及藉此修行所達到的清淨無染、虛空靜寂之精神境界。此四無色定各有兩類情形，即：(1)生於四無色界之「生無色」，於此之時，定心現前，故得定之名。(2)非由生得，而係修證所得；蓋假令其身雖猶在欲界等下地，然若因修證而現起無色界之定心，則亦得無色之果，稱為「定無色」。
據法蘊足論卷八無色品、大智度論卷十七等載，此四無色定即：(1)空無邊處定，又作空處定。此定超越色界之第四禪，滅除障礙禪定之一切想，思惟「空間為無限大」，亦即思惟空無邊之相。(2)識無邊處定，又作識處定。此定超越空無邊處定，而思惟「識為無限大」，亦即思惟識無邊之相。(3)無所有處定，又作少處定。此定超越識無邊處定，與無所有相應，即思惟無所有之相而安住之。(4)非想非非想處定，又作非有想非無想定。此定超越無所有處定，思惟非想非非想之相，具足而安住之。此定無明勝之想，故異於滅盡定；亦非無想，故亦異於無想定。
四無色定各以其自體而言，皆稱為根本定；接近根本定前之預備階段，稱為近分定，或加行定。加行，即事先加功用行之意。其中，空無邊處定之近分定，係緣欲界第四禪之色相以修行厭離，而尚有色想；然其餘三定之近分定及四定之根本定則全無色想，故四定仍總稱無色定。又非想非非想處定係依定之自相而立名，其下三定則依加行而立名。
四無色界，為脫離色法繫縛之四種境界。又稱四無色、四無色天、四無色處、四空處、四空天。四無色界名稱配於四無色定，依次稱為空無邊處天、識無邊處天、無所有處天、非想非非想處天（有頂天）。悉以無色為特點，既無自然國土與居處宮室，亦無色礙之肉身，僅以眾同分、命根等假和合為體。此外，將三界分為九地時，四無色界則稱空無邊處地，乃至非想非非想處地，相當於九地中之後四地。〔中阿含卷二十四大因經、坐禪三昧經卷下、俱舍論卷二十八、顯揚聖教論卷二、禪法要解卷下、法界次第初門卷上之下〕（參閱「無色界定」6401） p2280

공무변처정

공무변처정(空無邊處定, , , )은  물질[色]의 속박을 벗어나기 위해 무한한 공간에 집중하는 선정이다.Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. pp.53~54.
The base of infinite space (ākāsānañcāyatana): The first of the four immaterial
jhānas is the attainment of the base of infinite space. To reach this, a meditator who has
mastered the fifth fine-material jhāna based on a kasiṇa object expands the counterpart
sign (paṭibhāganimitta) of the kasiṇa until it becomes immeasurable in extent. Then, he
removes the kasiṇa by attending only to the space it pervaded, contemplating it as
“infinite space.” Through repeated attention given in this way, there eventually arises in
absorption a citta having as object the concept of infinite space (ākāsānañcāyatana). The
expression “base of infinite space,” strictly speaking, refers to the concept of infinite
space that serves as the object of the first immaterial-sphere consciousness. Here, the
word āyatana, “base,” has the sense of habitat, or dwelling, for the citta of the jhāna.
However, in a derivative sense, the expression “base of infinite space” is also extended to
the jhāna itself."空無邊處", 星雲. 《佛光大辭典》(불광대사전) 3판:
空無邊處
梵名 Ākāśānantyāyatana，巴利名 Ākāsānañcāyatana。又作阿竭禪天、虛空知天、空知天、空無邊處地、空無邊處天、空處。乃四無色界之第一天，三界九地之一。指厭離形色之身，欣求虛空無邊，由加行入空無邊處定為因，所得定地之果報。由於厭離形色故無色蘊，僅由受、想、行、識之四蘊而成「異熟生」。無色界雖無處所，然有果報之差別，故暫付「處」之名。俱舍論頌疏論本卷八（大四一‧八六四上）：「修此定前，於加行位，厭有色身，思無邊空，作空無邊解，名空無邊處。」
據大毘婆沙論卷八十四載，初修空無邊處定者先應思惟牆上、樹上、崖上、舍上等諸虛空相，得此空相後，假想勝解，觀察照了無邊空相。以先思惟無邊空相而修加行，輾轉引起初無色定之故，稱空無邊處。〔法蘊足論卷八無色品、立世阿毘曇論卷七〕p4387

식무변처정

식무변처정(識無邊處定, , , )은 공간의 속박을 벗어나기 위해 무한한 공간과 함께하고 있는 무한한 마음에 집중하는 선정이다."識無邊處天", 星雲. 《佛光大辭典》(불광대사전) 3판:
識無邊處天
識無邊處，梵名 Vijñānānantyāyatana，巴利名 Viññāṇañcāyatana。為四無色界之第二。又作識無邊處、無邊識處、識無邊處地、無量識處天、識入處。略稱識處。指厭離空無邊處天，由識無邊之定所招感之果報。即思惟清淨眼等六種識之相，觀察照了無邊之識相，以先思惟無邊之識相而修加行，展轉引起第二無色定，稱為識無邊處。〔雜阿含經卷七、中阿含卷二十四大因經、起世經卷七、法蘊足論卷八、成實論卷十三、大毘婆沙論卷八十四、俱舍論卷八〕（參閱「空無邊處」4387、「無色界」6401）p8379Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. p.54.
The base of infinite consciousness (viññāṇañcāyatana): The consciousness that
is here said to be infinite is the consciousness of the first immaterial absorption. Since
the first immaterial absorption (arūpajjhāna) has as its object the base or concept of
infinite space, this implies that the consciousness that pervades that space as its object
also partakes in its infinity. To reach this attainment, therefore, the meditator takes as
object the consciousness of the base of infinite space and contemplates it as “infinite
consciousness” until the second immaterial absorption arises.

무소유처정

무소유처정(無所有處定, , , )은 마음의 속박을 벗어나기 위해 아무것도 없음에 집중하는 선정이다."無所有處", 星雲. 《佛光大辭典》(불광대사전) 3판:
無所有處
梵語 ākiñcanyāyatana 或 ākiṃcanya-āyatana，巴利語 ākiñcañña-āyatana。謂厭患識無邊處，修無所有處定，所感之異熟果；即超越識無邊處定，觀所緣皆無所有，思惟無所有之相，依此行力所生之處。又稱無所有處天。四無色界之第三。無所有處分為二種，即：(1)定，係修證所得之無所有處定。(2)生，乃由彼定所感之異熟果，即無所有處天。與其餘之空無邊處等，同以所繫無覆無記之受想行識四蘊為體。又據大毘婆沙論卷八十四載，此處眾生壽六萬大劫。同論卷一八五載，佛弟子生於九地之最後一地有頂地（即非想非非想地），以該地無聖道，故必依鄰近之無所有處定得阿羅漢果，是以此地為有聖道之最後地。〔中阿含卷二十四大因經、大毘婆沙論卷一三七、俱舍論卷八、品類足論卷七、立世阿毘曇論卷八、集異門足論卷六〕（參閱「四無色定」2280）p6414 상좌부의 아비담마에 따르면, 즉, 공무변처(식무변처가 아님)에서의 마음이 없음, 즉, 무한한 공간과 함께하고 있는 무한한 마음이 없음, 즉 "거기에 그 무엇이건 아무것도 없음(natthi kiñci)"에 집중하는 선정이다.Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. p.54.
The base of nothingness (ākiñcaññāyatana): The third immaterial attainment
has as its object the present non-existence, voidness, or absence of the consciousness
pertaining to the base of infinite space. By giving attention to the absence of that
consciousness, the third immaterial absorption arises, taking as its object the concept of
non-existence (natthibhāva-paññatti), or nothingness, in respect of the first immaterial
consciousness.Mehm Tin Mon (2015). 《The Essence of Buddha Abhidhamma》.  Third edition. Mehm Tay Zar Mon, Mya Mon Yadanar Literature. pp.50~51.
To develop the third arūpa-jhāna he focusses
his attention not on the ākāsānañcāyatana kusala citta but on nothingness, meditating
“Natthi Kiñci” (there is nothing whatsoever) repeatedly till he reaches
the jhāna. This jhāna is called ākiñcaññāyatana kusala citta —
‘akiñcañña’ also means ‘nothingness’.
</li>

비상비비상처정

비상비비상처정(非想非非想處定, , , )은 무소유처정에서 더 나아간, 무소유처정의 마음을 명상 대상으로 하여 집중하는 선정으로, 그 상태가 극히 미세하여 마음[想]이 있다고 할 수도 없고 마음이 없다고 할 수도 없는 선정이다."非想非非想處天", 星雲. 《佛光大辭典》(불광대사전) 3판:
非想非非想處天
非想非非想處，梵名 Naiva-saṃjñānāsaṃjñāyatana，巴利名 Nevasaññānāsaññāyatana。非想非非想乃就此天之禪定而稱之。此天之定心，至極靜妙，已無粗想，故稱非想；尚有細想，故稱非非想。又作非非想天、無思想亦無無想天、有想無想智天、非想非非想天、非有想非無想處天。乃無色界之第四天。此天位於三界九地之頂上，故又稱有頂天。此天之名有三種解說：(1)非如色界四禪及前三無色之明了之想相，故稱非想；非如無想及滅定，故稱非非想。因此地癡闇不明了、不決定，故稱非想非非想。(2)如無色界之第二天，不緣識處，故稱非想；如第三天，不緣無所有，故稱非非想。(3)於無色界第三之無所有處，除識處之想，今又除無想，共捨除想、無想，故稱非想非非想。由上之三說可略見此天之相狀。
首楞嚴經卷九（大一九‧一四六下）：「識性不動，以滅窮研，於無盡中，發宣盡性。如存不存，若盡非盡，如是一類，名為非想非非想處。」又此天之壽量，長阿含經卷二十載為八萬四千劫，立世阿毘曇論卷七則分為三品，此天之下品為七萬大劫，中品為七萬五千大劫，上品為八萬大劫；大毘婆沙論卷八十四則稱八萬劫。〔中阿含卷二十四大因經、立世阿毘曇論卷六、俱舍論卷二十八、大毘婆沙論卷一八五〕（參閱「無色界」6401）p4688Bhikkhu Bodhi & Allan R. Bomhard (2007). 《A Comprehensive Manual of Abhidhamma》. Charleston Buddhist Fellowship. p.54.
The base of neither perception nor non-perception (n’evasaññān’āsaññāyatana):
This fourth and final immaterial attainment is so called because it cannot be
said either to include perception or to exclude perception. In this type of consciousness,
the factor of perception (saññā) has become so subtle that it can no longer perform the
decisive function of perception, and, thus, this state cannot be said to have perception.
Yet perception is not altogether absent but remains in a residual form; thus, it cannot be
said not to have perception. Although perception alone is mentioned, all the other mental
constituents in this citta also exist in a state of such extreme subtlety that they cannot be
described as either existent or non-existent. This fourth immaterial absorption takes as its
object the consciousness of the base of nothingness, the third immaterial absorption.

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