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| 281.Viññāṇañcāyatanaṃ bhāvetukāmena pana pañcahākārehi ākāsānañcāyatanasamāpattiyaṃ ciṇṇavasībhāvena "āsannarūpāvacarajjhānapaccatthikā ayaṃ samāpatti, no ca viññāṇañcāyatanamiva santā"ti ākāsānañcāyatane ādīnavaṃ disvā tattha nikantiṃ pariyādāya viññāṇañcāyatanaṃ santato manasikaritvā taṃ ākāsaṃ pharitvā pavattaviññāṇaṃ "viññāṇaṃ viññāṇa"nti punappunaṃ āvajjitabbaṃ, manasikātabbaṃ, paccavekkhitabbaṃ, takkāhataṃ vitakkāhataṃ kātabbaṃ. | 25.When he wants to develop the base consisting of boundless consciousness, he must first achieve mastery in the five ways in the attainment of the base consisting of boundless space. Then he should see the danger in the base consisting of boundless space in this way: “This attainment has fine-material jhāna as its near enemy, and it is not as peaceful as the base consisting of boundless consciousness. ” So having ended his attachment to that, he should give his attention to the base consisting of boundless consciousness as peaceful, adverting again and again as “consciousness, consciousness” to the consciousness that occurred pervading that space [as its object]. He should give it attention, review it, and strike at it with applied and sustained thought; | |
| "Anantaṃ ananta"nti pana na manasikātabbaṃ. | but he should not give attention [simply] in this way “boundless, boundless. ”8 |
Comm. NT: 8.
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| Tassevaṃ tasmiṃ nimitte punappunaṃ cittaṃ cārentassa nīvaraṇāni vikkhambhanti, sati santiṭṭhati, upacārena cittaṃ samādhiyati. | 26. As he directs his mind again and again on to that sign in this way, the hindrances are suppressed, mindfulness is established, and his mind becomes concentrated in access. | |
| So taṃ nimittaṃ punappunaṃ āsevati, bhāveti, bahulīkaroti. | He cultivates that sign again and again, develops and repeatedly practices it. | |
| Tassevaṃ karoto ākāse ākāsānañcāyatanaṃ viya ākāsaphuṭe viññāṇe viññāṇañcāyatanacittaṃ appeti. | As he does so, consciousness belonging to the base consisting of boundless consciousness arises in absorption with the [past] consciousness that pervaded the space [as its object], just as that belonging to the base consisting of boundless space did with the space [as its object]. | |
| Appanānayo panettha vuttanayeneva veditabbo. | But the method of explaining the process of absorption should be understood in the way already described. | |
| Ettāvatā cesa "sabbaso ākāsānañcāyatanaṃ samatikkamma anantaṃ viññāṇanti viññāṇañcāyatanaṃ upasampajja viharatī"ti (vibha. 508; dī. ni. 2.129) vuccati. | 27. And at this point it is said: “By completely surmounting (samatikkamma) the base consisting of boundless space, [aware of] ‘unbounded consciousness,’ he enters upon and dwells in the base consisting of boundless consciousness” (Vibh 245). | |
| 282.Tattha sabbasoti idaṃ vuttanayameva. | 28. Herein, completely is as already explained. | |
| Ākāsānañcāyatanaṃ samatikkammāti ettha pana pubbe vuttanayena jhānampi ākāsānañcāyatanaṃ, ārammaṇampi. | By … surmounting the base consisting of boundless space: the jhāna is called the “base consisting of boundless space” in the way already stated (§24), and its object is so called too. | |
| Ārammaṇampi hi purimanayeneva ākāsānañcañca taṃ paṭhamassa āruppajjhānassa ārammaṇattā devānaṃ devāyatanaṃ viya adhiṭṭhānaṭṭhena āyatanañcāti ākāsānañcāyatanaṃ. | For the object, too, is “boundless space” (ākāsānañcaṃ) in the way already stated (§24), and then, because it is the object of the first 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 boundless space.” | |
| Tathā ākāsānañcañca taṃ tassa jhānassa sañjātihetuttā "kambojā assānaṃ āyatana"ntiādīni viya sañjātidesaṭṭhena āyatanañcātipi ākāsānañcāyatanaṃ. | Likewise: it is “boundless space,” 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 boundless space” in this way also. | |
| Evametaṃ jhānañca ārammaṇañcāti ubhayampi appavattikaraṇena ca amanasikaraṇena ca samatikkamitvāva yasmā idaṃ viññāṇañcāyatanaṃ upasampajja vihātabbaṃ, tasmā ubhayampetaṃ ekajjhaṃ katvā "ākāsānañcāyatanaṃ samatikkammā"ti idaṃ vuttanti veditabbaṃ. | So it should be understood that the words, “By … surmounting the base consisting of boundless space” include both [the jhāna and its object] together, since this base consisting of boundless consciousness is to be entered upon and dwelt in precisely by surmounting, by causing the non-occurrence of, and by not giving attention to, both the jhāna and its object. | |
| Anantaṃ viññāṇanti taṃyeva ananto ākāsoti evaṃ pharitvā pavattaviññāṇaṃ "anantaṃ viññāṇa"nti evaṃ manasikarontoti vuttaṃ hoti. | 29.Unbounded consciousness: What is meant is that he gives his attention thus “unbounded consciousness” to that same consciousness that occurred in pervading [as its object the space] as “unbounded space.” | |
| Manasikāravasena vā anantaṃ. | Or “unbounded” refers to the attention. | |
| So hi tamākāsārammaṇaṃ viññāṇaṃ anavasesato manasikaronto "ananta"nti manasi karoti. | For when he gives attention without reserve to the consciousness that had the space as its object, then the attention he gives to it is “unbounded. ” | |
| Yaṃ pana vibhaṅge vuttaṃ "anantaṃ viññāṇanti, taṃyeva ākāsaṃ viññāṇena phuṭaṃ manasi karoti, anantaṃ pharati, tena vuccati anantaṃ viññāṇa"nti (vibha. 610). | 30. For it is said in the Vibhaṅga: “‘Unbounded consciousness’: he gives attention to that same space pervaded by consciousness, he pervades boundlessly, hence ‘unbounded consciousness’ is said” (Vibh 262). | |
| Tattha viññāṇenāti upayogatthe karaṇavacanaṃ veditabbaṃ. | But in that passage (taṃ yeva ākāsaṃ viññāṇena phuṭaṃ) the instrumental case “by consciousness” must be understood in the sense of accusative; | |
| Evañhi aṭṭhakathācariyā tassa atthaṃ vaṇṇayanti, anantaṃ pharati taññeva ākāsaṃ phuṭaṃ viññāṇaṃ manasi karotīti vuttaṃ hoti. | for the teachers of the commentary explain its meaning in that way. What is meant by “He pervades boundlessly” is that “he gives attention to that same consciousness which had pervaded that space” (taṃ yeva ākāsaṃ phuṭaṃ viññāṇaṃ). | |
| Viññāṇañcāyatanaṃ upasampajja viharatīti ettha pana nāssa antoti anantaṃ. | 31. He enters upon and dwells in the base consisting of boundless consciousness: [333] it has no bound (anta, lit. end), thus it is unbounded (ananta). | |
| Anantameva ānañcaṃ. | What is unbounded is boundless (ānañca lit. unboundedness), | |
| Viññāṇaṃ ānañcaṃ viññāṇānañcanti avatvā viññāṇañcanti vuttaṃ. | and unbounded consciousness is called “boundless consciousness,” that is “viññāṇañcaṃ” [in the contracted form] instead of “viññāṇānañcaṃ” [which is the full number of syllables]. | |
| Ayañhettha rūḷhīsaddo. | This is an idiomatic form. | |
| Taṃ viññāṇañcaṃ adhiṭṭhānaṭṭhena āyatanamassa sasampayuttadhammassa jhānassa devānaṃ devāyatanamivāti viññāṇañcāyatanaṃ. | That boundless consciousness (viññāṇañca) is the base (āyatana) in the sense of foundation for the jhāna whose nature it is to be associated with it, as the “deities’ base” is for deities, thus it is the “base consisting of boundless consciousness” (viññāṇañcāyatana). | |
| Sesaṃ purimasadisamevāti. | The rest is the same as before. | |
| Ayaṃ viññāṇañcāyatanakammaṭṭhāne vitthārakathā. | This is the detailed explanation of the base consisting of boundless consciousness as a meditation subject. |