Visuddhimagga X-43

286. Idhāpi sabbasoti idaṃ vuttanayameva.

（释非想非非想处业处的圣典文句）此中「一切」已如前述。

Ñ(X,43): Herein, completely is as already explained.

Ākiñcaññāyatanaṃ samatikkammāti etthāpi pubbe vuttanayeneva jhānampi ākiñcaññāyatanaṃ ārammaṇampi.

「超越无所有处」──此句依前述之法，以（无所有处）禅及所缘为无所有处。

Ñ: By … surmounting the base consisting of nothingness: here too the jhāna is called the 'base consisting of nothingness' in the way already stated, and its object is so called too.

Ārammaṇampi hi purimanayeneva ākiñcaññañca taṃ tatiyassa āruppajjhānassa ārammaṇattā devānaṃ devāyatanaṃ viya adhiṭṭhānaṭṭhena āyatanañcāti ākiñcaññāyatanaṃ.

依前面所说的无所有是所缘，因为它是第三无色禅的所缘，故以住处之义为处，名为无所有处，像诸天的住处为天处；

Ñ: For the object too is 'nothingness' (ākiñcaññaṃ) in the way already stated, and then, because it is the object of the third 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 nothingness'.

Tathā ākiñcaññañca taṃ tasseva jhānassa sañjātihetuttā kambojā assānaṃ āyatanantiādīni viya sañjātidesaṭṭhena āyatanañcātipi ākiñcaññāyatanaṃ.

又无所有是（无所有处）禅的生起之因，[PTS 336] 则以产生的意义为处，故名无所有处，如说剑蒲阇是马的（产）处等等。

Ñ: Likewise: it is 'nothingness', 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 nothingness' in this way also. [336]

Evametaṃ jhānañca ārammaṇañcāti ubhayampi appavattikaraṇena ca amanasikaraṇena ca samatikkamitvāva yasmā idaṃ nevasaññānāsaññāyatanaṃ upasampajja vihātabbaṃ, tasmā ubhayampetaṃ ekajjhaṃ katvā ākiñcaññāyatanaṃ samatikkammāti idaṃ vuttanti veditabbaṃ.

如是由于他不起及不作意于此（无所有处）禅及所缘，故得「超越」于二者，（换言之）即他具足此非想非非想处而住，是故把此（禅与所缘）两者作为一起而说「超越无所有处」。

Ñ: So it should be understood that the words 'By … surmounting the base consisting of nothingness' include both [the jhāna and its object] together, since the base consisting of neither perception nor non-perception is to be entered upon and dwelt in precisely by surmounting, by causing the non-occurrence of, by not giving attention to, both the jhāna and its object.