Samatikkamāti virāgā nirodhā ca.
「超越」──是由于离贪及灭。
Ñ(X,14): With the surmounting: with the fading away and with the cessation.
Kiṃ vuttaṃ hoti?
这怎么说呢？
Ñ: What is meant?
Etāsaṃ kusalavipākakiriyavasena pañcadasannaṃ jhānasaṅkhātānaṃ rūpasaññānaṃ, etesañca pathavīkasiṇādivasena navannaṃ ārammaṇasaṅkhātānaṃ rūpasaññānaṃ sabbākārena anavasesānaṃ vā virāgā ca nirodhā ca virāgahetuñceva nirodhahetuñca ākāsānañcāyatanaṃ upasampajja viharati.
即依（五种禅各有）善、异熟、唯作（三种）而称为十五种禅的色想及依地遍等称为九种（十遍中除了限制虚空遍）所缘的此等色想以一切的方法或无余的离贪及灭故──即因为（此等色想的）离贪及因为灭的缘故，所以空无边处具足而住。
Ñ: With the fading away and with the cessation, both because of the fading away and because of the cessation, either in all aspects or without exception, of these perceptions of matter, reckoned as jhāna, which number fifteen with the [five each of the] profitable, resultant and functional, and also of these things labelled matter, reckoned as objects [of those perceptions], which number nine with the earth kasiṇa, etc. (§1), he enters upon and dwells in the base consisting of boundless space.
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Notes in Chinese translation: 「善」是指欲界的人从修定而入色界禅心。「异熟」是指过去世修习色界禅而得报为现在生于色界诸天的基础的心。「唯作」是指脱离一切烦恼的阿罗汉而得游往无碍现法乐住于色界禅心。
Na hi sakkā sabbaso anatikkantarūpasaññena etaṃ upasampajja viharitunti.
若不超越一切色想，那空无边处具足而住是不可能的。
Ñ: For he cannot enter upon and dwell in that without completely surmounting perceptions of matter.
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