首楞嚴義疏注經 9.96

9.96

初句結前空處，次句破空入識。銷礙之無亦亡，故云無礙無滅，此即唯觀於識，以破於空也。其中下正釋，唯留賴耶全末那者，此七、八二識更互相依，定性、愚法全不知有，冥然自留也。半分微細者，即第六識，今留一半緣識之分，不留緣色空分，故云半分。以此第六色、心俱緣，故留半也。行人入此定時，厭患虛空無邊，緣多則散，能破於定，即捨虛空，轉心緣識，心與識法相應，故名識處定。

The first line concludes the preceding sphere of space; the next line breaks through space to enter consciousness. The absence of dissolving obstruction is also obliterated; hence it is said, 'there is neither non-obstruction nor extinction'. This is precisely contemplating consciousness alone in order to break through space. From 'within it' downward is the direct explanation: 'there remains only the ālaya in full with manas' means that these seventh and eighth consciousnesses rely mutually upon one another; those of determinate nature and those dull about dharmas do not know of their existence at all, and they remain dark and self-sustaining. The 'subtle half-portion' refers to the sixth consciousness: now one half-portion that conditions consciousness is retained, while the portion that conditions form and space is not retained; hence it is said to be a 'half-portion'. Because this sixth [consciousness] conditions both form and mind, half is retained. When the practitioner enters this samādhi, disgusted with empty space as boundless—where conditioning much leads to distraction and can shatter concentration—they then renounce empty space and turn the mind to condition consciousness. When the mind corresponds with the dharma of consciousness, it is therefore named the samādhi of the sphere of consciousness.