Yasmā cettha purimā rūpasaññā paṭighasaññā ca iminā jhānena nibbatte bhavepi na vijjanti. Pageva tasmiṃ bhave imaṃ jhānaṃ upasampajja viharaṇakāle, tasmā tāsaṃ samatikkamā atthaṅgamāti dvedhāpi abhāvoyeva vutto.
因此（色想、有对想、种种想）中，前面的色想及有对想，由于空无边处禅所生的（无色）有中便不存在，更不必说在于这（无色）有中具足此（空无边处）禅而住的时候了。[PTS 331] 因超越及灭于彼等（色想及有对想），故说彼等二者的无有。
Ñ(X,21): And [two things] should be understood: firstly, that their absence is stated here in the two ways as 'surmounting' and 'disappearance' because the earlier perceptions of matter and perceptions of resistance do not exist even in the kind of existence produced by this jhāna on rebirth, let alone when this jhāna is entered upon and dwelt in that existence; [331]
Nānattasaññāsu pana yasmā aṭṭha kāmāvacarakusalasaññā, nava kiriyasaññā, dasākusalasaññāti imā sattavīsatisaññā iminā jhānena nibbatte bhave vijjanti, tasmā tāsaṃ amanasikārāti vuttanti veditabbaṃ.
其次于种种想中，八欲界善想，九唯作想，十不善想这二十七想则依然存在于（空无边处）禅所生的（无色）有中，是故说「种种想不作意故」。
Ñ: and secondly, in the case of perceptions of variety, 'non-attention' to them is said because twenty-seven kinds of perception—that is to say, eight kinds of sense-sphere profitable perception, nine kinds of functional perception, and ten kinds of unprofitable perception—still exist in the kind of existence produced by this jhāna.
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Notes in Chinese translation: 九唯作想，即于十一欲界唯作心中除去最初的二无因唯作心的九唯作心相应的想，见底本457页。十不善想，即于十二不善心中除去与瞋相应的二心的十不善心相应的想，见底本454页。
Tatrāpi hi imaṃ jhānaṃ upasampajja viharanto tāsaṃ amanasikārāyeva upasampajja viharati,
盖具此禅而于彼（空无边）处住者，是因为彼等（种种想）不作意故具足此禅而住，
Ñ: For when he enters upon and dwells in this jhāna there too, he does so by non-attention to them also,
tā pana manasikaronto asamāpanno hotīti.
若于彼等（种种想）作意者，则不得入（空无边处）定。
Ñ: but he has not attained when he does give attention to them.
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