284. Idhāpi sabbasoti idaṃ vuttanayameva.
Ñ(X,37): Herein, completely is as already explained.
Viññāṇañcāyatananti etthāpi ca pubbe vuttanayeneva jhānampi viññāṇañcāyatanaṃ ārammaṇampi.
Ñ: By … surmounting the base consisting of boundless consciousness: here too the jhāna is called the 'base consisting of boundless consciousness' in the way already stated, and its object is so-called too.
Ārammaṇampi hi purimanayeneva viññāṇañcañca taṃ dutiyassa āruppajjhānassa ārammaṇattā devānaṃ devāyatanaṃ viya adhiṭṭhānaṭṭhena āyatanañcāti viññāṇañcāyatanaṃ.
Ñ: For the object too is 'boundless consciousness' (viññāṇañcaṃ) in the way already stated, and then, because it is the object of the second 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 consciousness'.
Tathā viññāṇañcañca taṃ tasseva jhānassa sañjātihetuttā ‘‘kambojā assānaṃ āyatana’’ntiādīni viya sañjātidesaṭṭhena āyatanañcātipi viññāṇañcāyatanaṃ.
Ñ: Likewise it is 'boundless consciousness', 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 consciousness' in this way also.
Evametaṃ jhānañca ārammaṇañcāti ubhayampi appavattikaraṇena ca amanasikaraṇena ca samatikkamitvāva yasmā idaṃ ākiñcaññāyatanaṃ upasampajja vihātabbaṃ, tasmā ubhayampetaṃ ekajjhaṃ katvā viññāṇañcāyatanaṃ samatikkammāti idaṃ vuttanti veditabbaṃ.
Ñ: So it should be understood that the words 'By … surmounting the base consisting of boundless consciousness' include both [the jhāna and its object] together, since this base consisting of nothingness is to be entered upon and dwelt in precisely by surmounting, by causing the non-occurrence of, by not giving attention to, both jhāna and its object.