Visuddhimagga X-35

Ayaṃ pana viseso, tasmiṃ hi appanācitte uppanne so bhikkhu yathā nāma puriso maṇḍalamāḷādīsu kenacideva karaṇīyena sannipatitaṃ bhikkhusaṅghaṃ disvā katthaci gantvā sannipātakiccāvasāneva uṭṭhāya pakkantesu bhikkhūsu āgantvā dvāre ṭhatvā puna taṃ ṭhānaṃ olokento suññameva passati, vivittameva passati. Nāssa evaṃ hoti ‘‘ettakā nāma bhikkhū kālaṅkatā vā disāpakkantā vā’’ti, atha kho suññamidaṃ vivittanti natthibhāvameva passati, evameva pubbe ākāse pavattitaviññāṇaṃ viññāṇañcāyatanajjhānacakkhunā passanto viharitvā ‘‘natthi natthī’’tiādinā parikammamanasikārena antarahite tasmiṃ viññāṇe tassa apagamasaṅkhātaṃ abhāvameva passanto viharati.

但这些是它的差别：当他的安止心生起之时，譬如一人，看见了为些事情而集会于园堂等处的比丘众，便到别的地方去，在比丘们终结了集会之事离座而去之后，此人又来（园堂处），站在门口，再看那集会之处，只见空，只见（人已）离去，此时他并不这样想：「那些比丘都已命终或去诸方了」，但见此处空、[PTS 334] 离去、及无有。同样的，这比丘以前是用识无边处的禅眼而见依虚空而起的识而住，后来由于「无、无」等的遍作（准备）的作意而消除那识的时候，则他见被称为（识的）离去的无而住。

Ñ(X,35): But there is this difference. Suppose a man sees a community of bhikkhus gathered together in a meeting hall or some such place and then goes elsewhere; then after the bhikkhus have risen at the conclusion of the business for which they had met and have departed, the man comes back, and as he stands in the doorway looking at that place again, he sees it only as void, he sees it only as secluded, he does not think 'So many bhikkhus have died, so many have left the district', but rather [334] he sees only the non-existence thus, 'This is void, secluded'—so too, having formerly dwelt seeing with the jhāna eye belonging to the base consisting of boundless consciousness the [earlier] consciousness that had occurred making the space its object, [now] when that consciousness has disappeared owing to his giving attention to the preliminary work in the way beginning 'There is not, there is not', he dwells seeing only its non-existence, in other words, its departedness when this consciousness has arisen in absorption.