English
By "disappearance of perceptions of aversion" and "non-attention to perceptions of diversity," the abandonment and non-attention to all kāma-sphere consciousness and mental factors are stated, thus it should be understood. 280. In "infinite space," "infinite" means that its arising or passing away is not perceived. "Space" refers to the space uncovered by the kasiṇa. Here, infinity should also be understood in terms of attention. Therefore, it is said in the Vibhaṅga: "He places his mind in that space, establishes it, pervades it infinitely; therefore, it is called infinite space" (Vibh. 605). In "abides having attained the sphere of infinite space," "infinite" means that it has no end. "Infinite space" is space that is infinite. Infinite space itself is the sphere of infinite space. That sphere of infinite space, by way of being a foundation, is an āyatana (sphere) for this jhāna and its associated phenomena, like the abode of devas for devas. "Abides having attained" means having reached and produced that sphere of infinite space, one abides with a posture-abiding suitable to it. This is the detailed explanation of the meditation object of the sphere of infinite space. Explanation of the Sphere of Infinite Consciousness 281. The sphere of infinite consciousness And by one who wishes to develop it, having mastered the attainment of the base of infinite space in five ways, (thinking) "This attainment is an opponent to the proximate rūpa-jhānas, but it is not as peaceful as the base of infinite consciousness," seeing the danger in the base of infinite space, and having overcome attachment to it, and having considered the base of infinite consciousness as peaceful, the consciousness that pervades that space should be repeatedly adverted to, attended to, reviewed, and made to be struck by reasoning and thought, as "consciousness, consciousness." But it should not be attended to as "infinite, infinite." For one thus repeatedly directing the mind to that sign, the hindrances are suppressed, mindfulness is established, and the mind becomes concentrated by access. He repeatedly cultivates, develops, and makes much of that sign. As he does so, just as the base of infinite space is attained in space, so too the consciousness of the base of infinite consciousness is attained in the consciousness pervading space. The method of attainment here should be understood in the way stated before. And by this much, it is said: "Having entirely transcended the base of infinite space, one enters upon and abides in the base of infinite consciousness, thinking: 'Consciousness is infinite.'" 282. Here, "entirely" is just as stated before. But here, in "having transcended the base of infinite space," both the jhana and the object are the base of infinite space, in the way stated before. For the object, in the former way, is also infinite space, and because it is the object of the first immaterial jhana, it is also a base (ayatana) in the sense of a dwelling place, like the dwelling place of the devas for the devas, and thus it is the base of infinite space. Similarly, it is also infinite space, and because it is the cause of the arising of that jhana, it is also a base (ayatana) in the sense of a place of arising, like "Kamboja is the base of horses," and so on, and thus it is also the base of infinite space. Thus, since both this jhana and this object must be transcended by making them not occur and by not attending to them, and since this base of infinite consciousness must be entered upon and abided in, therefore, having made both of these into one, "ākā..." is said to mean, “having transcended the base of infinite space.” “Infinite consciousness” means that one attends to the consciousness that has pervaded, as “infinite space” is, as “infinite consciousness.” Or it is infinite by way of attention. For by attending to that consciousness, whose object is space, without remainder, one attends to it as “infinite.” As it is said in the Vibhaṅga: “‘Infinite consciousness’ means one attends to that very space as pervaded by consciousness, one pervades the infinite, therefore it is called infinite consciousness.” Here, “by consciousness” should be understood as the instrumental case in the sense of application. For thus the commentators explain its meaning: “one pervades the infinite, one attends to that very space as pervaded by consciousness.” Here, “abides having entered the base of infinite consciousness,” “infinite” means that it has no end. “Infinity” is just the infinite. Instead of saying “infinity of consciousness,” it is said “infinite consciousness.” This is a conventional term here. That infinite consciousness, as a base in the sense of a foundation, is a base of infinite consciousness, like a base of gods for the gods, for the jhāna and its associated phenomena. The rest is as before. This is the detailed explanation of the meditation subject of the base of infinite consciousness. Explanation of the Base of Nothingness 283. One who wishes to develop the base of nothingness, having mastered the attainment of the base of infinite consciousness in five ways, seeing the danger in the base of infinite consciousness, thinking, “This attainment is an enemy of the proximate base of infinite space, but it is not as peaceful as the base of nothingness,” and having eradicated attachment to it, attends to the base of nothingness as peaceful. The non-existence, emptiness, or isolated aspect of that consciousness, which is the object of the base of infinite consciousness, should be attended to. How? Without attending to that consciousness, one should repeatedly reflect and attend, “There is nothing, nothing,” or “Empty, empty,” or “Isolated, isolated.” It should be observed, made struck by reasoning, made struck by thought. As he thus directs his mind on that sign, hindrances are suppressed, mindfulness is established, the mind is concentrated by access concentration. He attends to that sign again and again, develops it, cultivates it. As he does thus, when the great consciousness has pervaded space, like the sphere of infinite consciousness, he applies the mind of the sphere of nothingness to the emptiness, the seclusion, the non-existence of that great consciousness which has pervaded that very space and is proceeding. Here too, the method of application should be understood in the way stated. But this is the distinction: for when that applied mind has arisen, that monk is just like a man. Having seen an assembly of monks gathered for some purpose in a circular hall or such, he goes somewhere. At the end of the assembly's business, when the monks have risen and departed, he comes and stands at the door, and looking again at that place, he sees only emptiness, he sees only seclusion. It does not occur to him thus: 'So many monks have died or gone to other directions.' But rather, 'This is empty, this is secluded.' He sees only the state of non-existence. Just so, having dwelt seeing with the jhana-eye of the sphere of infinite consciousness the consciousness that previously proceeded in space, when that consciousness has disappeared by the preparatory attention of 'there is nothing, there is nothing,' and so on, he dwells seeing only its non-existence, which is called its departure. And by this much, it is said: 'Having completely transcended the sphere of infinite consciousness, thinking "there is nothing," he enters and dwells in the sphere of nothingness.' Here too, the word 'completely' is in the way stated. Regarding 'sphere of infinite consciousness,' here too, in the way stated before, the jhana is also the sphere of infinite consciousness, and the object is also. For the object too, in the former way, it is consciousness itself, and because it is the object of the second immaterial jhana, like the abode of the devas for the devas, and it is an 'abode' in the sense of a basis, thus it is the sphere of infinite consciousness. Similarly, it is consciousness itself, because it is the cause of the arising of that very jhana... (Kambojas...) like "the abode of horses" and so on, the base of consciousness is also a base in the sense of a place of arising. Thus, both this jhāna and its object, having been transcended by not causing them to arise and by not attending to them, since this base of nothingness is to be attained and dwelt in, therefore, having made both of them one, it should be understood that "having transcended the base of consciousness" was said. "There is nothing" means "there is not, there is not," "empty, empty," "isolated, isolated" – thus it is said that one attends. And what is said in the Vibhaṅga: "There is nothing" means one makes that very consciousness non-existent, makes it disappear, makes it vanish, sees "there is nothing," therefore it is called "there is nothing." Although that is said like contemplating by way of destruction, its meaning should be understood in this very way. For by not inclining towards that consciousness, not attending to it, not reviewing it, but merely attending to its non-existence, its emptiness, its isolated state, one is said to make it non-existent, make it disappear, make it vanish, not otherwise. Here, "dwelling having attained the base of nothingness" means "there is nothing for him" is "nothingness." It is said that not even a trace of breaking remains for him. The state of nothingness is "nothingness." This is a designation for the departure of the consciousness of the base of infinite space. That nothingness, in the sense of a foundation, is the base for this jhāna, like the abode of the devas for the devas, thus "the base of nothingness." The rest is just like before. This is the detailed explanation of the meditation subject of the base of nothingness. The discourse on the base of neither perception nor non-perception 285. But by one who wishes to develop the base of neither perception nor non-perception,