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980. By one who has transcended form and formlessness, who knows the beginning of form and formlessness, and by whom the formless merits have been explained in their true nature. 981. Now I shall explain their supreme method of cultivation, for the benefit of the meditating monks, in brief. 982. "When form exists, there can be taking of sticks and so forth; and many afflictions, such as eye diseases," thus. 983. Seeing the danger in form, with a mind disgusted with form, to transcend it, one enters the formless. 984. From that kasina form, he becomes disgusted and skilled; and wishes to depart, like a sow struck by a boar. 985. Having become a master, practiced in the fourth jhana, the wise one, having arisen from the fourth jhana, again according to the method. 986. He makes this mind take form as its object, because of its proximity to joy, and its gross yet tranquil liberation. 987. Thus seeing the danger, in the fourth (jhana), completely, having abandoned all delight, he then cultivates the first formless attainment. 988. As far as the world-system extends, or as much as one desires, having spread it out, and that space is pervaded by it. 989. "Space is infinite," or again, "Space is infinite," by making it so with the mind, it is said to be "opening up." 990. When opening up the kasina, he does not roll it up; nor does that yogi remove it, like a cake from a pan. 991. He simply does not attend to it, nor look at it; not attending, not looking, he "opens up" by name. 992. That space, opened up from the kasina, that very sign, he attends to it repeatedly with the mind, as "space." 993. As he attends thus, and does this, struck by thought, his five hindrances are completely suppressed. 994. He attends and develops, that sign again and again; For that very yogi, whose mind is tranquil, as he does so. 995. Then in that space, he attains the first immaterial consciousness; Here too, in the initial part, three or four. 996. Impulsive moments, conjoined with equanimity, indeed occur; The fourth or fifth, is the immaterial consciousness. 997. Again, by one wishing to develop, the second immaterial consciousness; Having become skilled and proficient, in the first immaterial consciousness. 998. And that it is an opponent, to the proximate rūpāvacara jhāna; And that the second immaterial consciousness, is not tranquil. 999. Thus seeing the danger, in the first immaterial consciousness; Having abandoned attachment, the second is tranquil. 1000. Then the mind that pervades, that space; And that consciousness, thus, should be made much of in mind. 1001. And attention should be made, and also struck by thought; "Infinite," "Infinite," should be made in mind here. 1002. Then for him whose mind, contemplates that sign; By access concentration, that mind, of the yogi becomes concentrated. 1003. He attends and develops, that sign again and again; For him who does thus, whose mind is endowed with mindfulness. 1004. In the consciousness touching space, the second immaterial consciousness; Attains absorption, in which, the method is as stated. 1005. "This space is infinite," thus that very space; The consciousness that pervades it, is called "consciousness." 1006. Even by way of mental advertence, the infinite is shown; This should be said as, "infinite consciousness." 1007. Then by one wishing to develop, the third immaterial consciousness; Having become skilled and proficient, in the second immaterial consciousness. 1008. And that it is an opponent, to the proximate first immaterial consciousness; And that the third immaterial consciousness, is not tranquil. 1009. Thus seeing the danger, in the second immaterial consciousness; Having abandoned attachment, the third is tranquil. 1010. Having thus made it in mind, it should be made again in mind; The non-existence of the first immaterial consciousness. of that very emptiness. 1011. Then that consciousness of space, without making it again in mind; by the thought "there is nothing, nothing," or "empty, empty" from that. 1012. It should indeed be adverted to, and made in mind; it should be made by the wise, struck by reasoning, again and again. 1013. When his mind is thus contemplating on that sign, mindfulness stands firm even more, the mind becomes concentrated. 1014. He cultivates and develops that sign again and again; and as he does so, his mind, endowed with mindfulness, 1015. having pervaded all around the space uncovered by the kasina, in the non-existence, the absence, of the arisen consciousness. 1016. The third formless consciousness, that indeed the yogi attains; the method for attainment here, is that same method already stated. 1017. Having dwelt seeing the consciousness pervading space, with the eye of the second formless attainment, by "there is nothing, nothing," and so on. 1018. When the preparatory mental advertence has disappeared, he dwells seeing only its mere disappearance. 1019. Just as someone seeing an assembly of the Sangha somewhere; when the Sangha has departed, he perceives that place as empty. 1020. Again, by one wishing to develop the fourth formless consciousness; having become skilled and proficient in the third formless consciousness. 1021. And that the fourth formless consciousness is an enemy to the proximate second formless consciousness; and that it is not tranquil. 1022. Thus seeing the danger in the third formless consciousness; having abandoned attachment, the fourth is then tranquil. 1023. Thus having made it in mind, again, right there, by the wise one; making non-existence the object, this mind proceeds. 1024. "This mind is tranquil, tranquil," thus again and again; it should be adverted to, and made in mind. 1025. When his mind is thus contemplating on that sign, mindfulness stands firm even more, the mind becomes concentrated. 1026. He cultivates and develops that sign again and again; and as he does so, his mind, endowed with mindfulness, 7. And in the four aggregates Called the third formless attainment; The consciousness of the fourth formless, That indeed leads the yogi to absorption. 1028. The method of absorption here Is similar to the method stated below; But there is this distinction here, Which should be understood by the discerning one. 1029. "Oh, how peaceful this is!" Thus the attainment is perceived; Which, having made even non-existence itself, Will stand as its object. 1030. It sees as "peaceful" Precisely because its object is peaceful; If the mental advertence is peaceful, How then is there transcendence? 1031. Because one does not wish to attain it, There is indeed transcendence; The advertence "I will attain this" Does not exist. 1032. For by making it peaceful, With the mind, extremely subtle; The non-perception, however, reaches A state of weakness, yet exalted. 1033. Neither percipient nor non-percipient, By which perception he is; Not merely perception, Is of this kind, but also. 1034. Just so here, Feelings and so on become subtle; Like oil on a leaf, And water on a path. 1035. This meaning should be made known, In understanding the fourth formless attainment; Because it does not perform the function Of gross perception. 1036. It is designated as "neither perception" Arising from the fourth formless attainment; And it is not able to perform The function of gross perception. 1037. Just as the function of burning Of the fire element in cold water; It exists by its subtlety, Being a remnant of formations; Therefore, that perception, Is called "not non-perception." 1038. These indeed, form, space, Consciousness, and its non-existence; Having transcended in order, Are four, he also said. 1039. "By transcending the object, These four come to be; The discerning ones do not desire The transcendence of their factors." 1040. They become more excellent, Each successive one here; The simile to be understood there, Is a cloth on a palace floor." 1041. Briefly by me, this method Of formless attainments; Has been shown, shown by the pure-seer, The beloved-seer. 1042. The method of attaining Form and formless absorptions, That bhikkhu who knows this As most essential; Form and formless absorptions He is skilled in attainments, He goes to the form and formless realms, having overcome them. Thus, in the Abhidhammāvatāra, the section on the development of formless attainments, The fifteenth chapter. 16. The sixteenth chapter The exposition of supernormal powers 1043. Hereafter I shall make, another purification of wisdom; An exposition of the essence, of the five supernormal powers. 1044. The attainments of form and formless, Having produced and then established; Even the mundane supernormal powers, Should be developed by one who discerns. 1045. Even in the fourth jhāna alone, by one well-practiced, skilled, and mindful; It is fitting for the yogi, to apply himself to the supernormal powers. 1046. Supernormal powers, for monks possessing them, are unsurpassed; Indeed, they are called adornment, protection, and weapon. 1047. When the supernormal powers are produced, by the practicing monk; Then his development of concentration, would be completed. 1048. Divine eye and ear, knowledge of others' minds; Knowledge of past lives, these are the five supernormal powers. 1049. Through the fourteen methods, such as the kasiṇa and its अनुकूलता (anulomatā); The mind should be tamed, by one wishing to attain supernormal powers. 1050. In a tamed, concentrated, pure, cleansed, unblemished; Undefiled, pliant, workable, firm, and unshakable mind. 1051. Thus, with a mind endowed with eight factors, for the performance of psychic powers; If one directs the mind, the manifestation of psychic powers succeeds. 1052. Having entered the jhāna that is the basis for supernormal powers, and then; Having emerged, if one wishes to be a hundred, or a thousand. 1053.