282. Tattha sabbasoti idaṃ vuttanayameva.
Ñ(X,28): Herein, completely is as already explained.
Ākāsānañcāyatanaṃ samatikkammāti ettha pana pubbe vuttanayena jhānampi ākāsānañcāyatanaṃ, ārammaṇampi.
Ñ: By … surmounting the base consisting of boundless space: the jhāna is called the 'base consisting of boundless space' in the way already stated (§24), and its object is so called too.
Ārammaṇampi hi purimanayeneva ākāsānañcañca taṃ paṭhamassa āruppajjhānassa ārammaṇattā devānaṃ devāyatanaṃ viya adhiṭṭhānaṭṭhena āyatanañcāti ākāsānañcāyatanaṃ.
Ñ: For the object, too, is 'boundless space' (ākāsānañcaṃ) in the way already stated (§24), and then, because it is the object of the first immaterial jhāna, it is its 'base' in the sense of habitat, as the 'deities' base' is for deities, thus it is the 'base consisting of boundless space'.
Tathā ākāsānañcañca taṃ tassa jhānassa sañjātihetuttā ‘‘kambojā assānaṃ āyatana’’ntiādīni viya sañjātidesaṭṭhena āyatanañcātipi ākāsānañcāyatanaṃ.
Ñ: Likewise: it is 'boundless space', and then, because it is the cause of the jhāna's being of that species, it is its 'base' in the sense of locality of the species, as Kambojā is the 'base' of horses, thus it is the 'base consisting of boundless space' in this way also.
Evametaṃ jhānañca ārammaṇañcāti ubhayampi appavattikaraṇena ca amanasikaraṇena ca samatikkamitvāva yasmā idaṃ viññāṇañcāyatanaṃ upasampajja vihātabbaṃ, tasmā ubhayampetaṃ ekajjhaṃ katvā ‘‘ākāsānañcāyatanaṃ samatikkammā’’ti idaṃ vuttanti veditabbaṃ.
Ñ: So it should be understood that the words 'By … surmounting the base consisting of boundless space' include both [the jhāna and its object] together, since this base consisting of boundless consciousness is to be entered upon and dwelt in precisely by surmounting, by causing the non-occurrence of, and by not giving attention to, both the jhāna and its object.