Visuddhimagga X-28

282. Tattha sabbasoti idaṃ vuttanayameva.

（释识无边处业处的圣典文句）此中「一切」已如前述。

Ñ(X,28): Herein, completely is as already explained.

Ākāsānañcāyatanaṃ samatikkammāti ettha pana pubbe vuttanayena jhānampi ākāsānañcāyatanaṃ, ārammaṇampi.

「超越空无边处」──此句如前面（空无边处）所说的方法，以（空无边处）禅及（空无边处的）所缘为空无边处。

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.

依前面所说的空无边是所缘，因为它是初无色禅的所缘，故以住所之义为处，像诸天的住所为天处，故名空无边处；

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.

又空无边是（空无边处）禅的生起之因，则以产生之处的意义为处，故名空无边处。譬如剑蒲阇(kambojā)是马的（产）处等等。

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.

如是由于他不起及不作意于（空无边处）禅与所缘，故得超越于二者，（换言之）即他具足此识无边处而住，是故把此（禅与所缘）二者作为一起而说「超越空无边处」。

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.