Tattha santato manasi karotīti ‘‘santā vatāyaṃ samāpatti, yatra hi nāma natthibhāvampi ārammaṇaṃ karitvā ṭhassatī’’ti evaṃ santārammaṇatāya taṃ santāti manasi karoti.
前面引文中的「寂静作意」，是（作意）这（无所有处）定实为寂静；即以无所有为所缘而安立，因有这样寂静的所缘，故作意那（无所有处）为寂静。
Ñ(X,45): Herein, he gives attention … as peaceful, means that he gives attention to it as 'peaceful' because of the peacefulness of the object thus: 'How peaceful this attainment is; for it can make even non-existence its object and still subsist!'.
Santato ce manasi karoti, kathaṃ samatikkamo hotīti?
如果作意为寂静，怎么能够超越它呢？
Ñ: If he brings it to mind as 'peaceful' then how does there come to be surmounting?
Asamāpajjitukāmatāya.
因为他不欲再入定故。
Ñ: Because there is no actual desire to attain it.
So hi kiñcāpi taṃ santato manasi karoti,
即他虽然作意那（无所有处）为寂静，
Ñ: For although he gives his attention to it as 'peaceful',
atha khvassa ‘‘ahametaṃ āvajjissāmi, samāpajjissāmi, adhiṭṭhahissāmi, vuṭṭhahissāmi, paccavekkhissāmī’’ti esa ābhogo samannāhāro manasikāro na hoti.
但他没有「我要于此（无所有定）转向，我要入定，我要在定，我要出定，我要观察」等的思惟、念虑及作意。
Ñ: yet there is no concern in him or reaction or attention such as 'I shall advert to this' or 'I shall attain this' or 'I shall resolve upon [the duration of] this'.
Kasmā?
何以故？
Ñ: Why not?
Ākiñcaññāyatanato nevasaññānāsaññāyatanassa santatarapaṇītataratāya.
因为非想非非想比较无所有处，更寂静更胜妙之故。
Ñ: Because the base consisting of neither perception nor non-perception is more peaceful and better than the base consisting of nothingness.
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