Upekkhāvihārissa pana ‘‘sattā sukhitā vā hontu dukkhato vā vimuccantu, sampattasukhato vā mā vimuccantū’’ti ābhogābhāvato sukhadukkhādiparamatthagāhavimukhabhāvato avijjamānaggahaṇadukkhaṃ cittaṃ hoti.
（4）舍住者，因为没有思虑「愿有情乐，或愿其解脱痛苦，或愿其不脱离所得的幸福及因为于胜义中解脱苦与乐等的执取，所以他的心（于胜义中）是不存在着执取之苦的。
Ñ(IX,123): When he abides in equanimity, his mind becomes skilled in apprehending what is (in the ultimate sense) non-existent, because his mind has been diverted from apprehension of (what is existent in) the ultimate sense, namely, pleasure, (release from) pain, etc., owing to having no further concern such as 'May beings be happy' or 'May they be released from pain' or 'May they not lose the success they have obtained'.
Athassa paramatthagāhato vimukhabhāvaparicitacittassa paramatthato avijjamānaggahaṇadukkhacittassa ca anukkamādhigataṃ viññāṇañcāyatanaṃ samatikkamma sabhāvato avijjamāne paramatthabhūtassa viññāṇassa abhāve cittaṃ upasaṃharato appakasireneva tattha cittaṃ pakkhandati.
当他的心熟练了自胜义中解脱（苦乐等的）执取及自胜义中不存在着执取之苦而次第的超越识无边处专注其心于胜义中的无有识的自性存在之时，则他的心不难进入于无识了。
Ñ: Now his mind has become used to being diverted from apprehension of (what is existent in) the ultimate sense, and his mind has become skilled in apprehending what is non-existent in the ultimate sense, (that is to say, living beings, which are a concept), and so when he surmounts the base consisting of boundless consciousness attained in due course and applies his mind to the absence, which is non-existent as to individual essence, of consciousness, which is a reality (is become—see M.i,260) in the ultimate sense, then his mind enters into that (nothingness, that non-existence) without difficulty (see Ch. X, §32).
Iti upekkhā ākiñcaññāyatanassa upanissayo hoti, na tato paraṃ,
如是则舍为无所有处的近依，更无过上，
Ñ: So equanimity is the basic support for the base consisting of nothingness, but not for what is beyond that.
tasmā ākiñcaññāyatanaparamāti vuttāti.
所以说（舍）以无所有处为最上。
Ñ: That is why it is called 'having the base consisting of nothingness as the highest'.
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