879. So evaṃ ākiñcaññāyatanaṃ samāpajjitvā vuṭṭhāya imaṃ pubbakiccaṃ katvā nevasaññānāsaññāyatanaṃ samāpajjati. Athekaṃ vā dve vā cittavāre atikkamitvā acittako hoti, nirodhaṃ phusati.
他这样入无所有处定而出定，作此预备的行为之后而入非想非非想处定。在那里经过了一或二心（剎那）而成无心，便与灭定接触。
Ñ(XXIII,43): Now when he has thus attained the base consisting of nothingness and emerged and done this preparatory task, he then attains the base consisting of neither perception nor non-perception. Then after one or two turns of consciousness have passed, he becomes without consciousness, he achieves cessation.
Kasmā panassa dvinnaṃ cittānaṃ uparicittāni na pavattantīti? Nirodhassa payogattā.
然而为什么不转起二心以上的心呢？由于灭的加行之故。
Ñ: But why do consciousnesses not go on occurring in him after the two consciousnesses? Because the effort is directed to cessation.
Idañhi imassa bhikkhuno dve samathavipassanādhamme yuganaddhe katvā aṭṭha samāpattiārohanaṃ anupubbanirodhassa payogo, na nevasaññānāsaññāyatanasamāpattiyāti nirodhassa payogattā dvinnaṃ cittānaṃ upari na pavattanti.
此比丘以止观二法双双的结合，[PTS 708]直至八等至都是次第灭的加行。因为不是非想非非想处定（的加行）而是灭的加行，故不转起二心以上的。
Ñ: For this bhikkhu's mounting through the eight attainments, coupling together the states of serenity and insight, [708] is directed to successive cessation, not to attaining the base consisting of neither perception nor non-perception. So it is because the effort is directed to cessation that no more than the two consciousnesses occur.
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