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285.Nevasaññānāsaññāyatanaṃ bhāvetukāmena pana pañcahākārehi ākiñcaññāyatanasamāpattiyaṃ ciṇṇavasībhāvena "āsannaviññāṇañcāyatanapaccatthikā ayaṃ samāpatti, no ca nevasaññānāsaññāyatanaṃ viya santā"ti vā "saññā rogo, saññā gaṇḍo, saññā sallaṃ, etaṃ santaṃ, etaṃ paṇītaṃ yadidaṃ nevasaññānāsaññā"ti vā evaṃ ākiñcaññāyatane ādīnavaṃ, upari ānisaṃsañca disvā ākiñcaññāyatane nikantiṃ pariyādāya nevasaññānāsaññāyatanaṃ santato manasikaritvā "sāva abhāvaṃ ārammaṇaṃ katvā pavattitā ākiñcaññāyatanasamāpatti santā santā"ti punappunaṃ āvajjitabbā, manasikātabbā, paccavekkhitabbā, takkāhatā vitakkāhatā kātabbā.
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40. When, however, he wants to develop the base consisting of neither perception nor non-perception, he must first achieve mastery in the five ways in the attainment of the base consisting of nothingness. Then he should see the danger in the base consisting of nothingness and the advantage in what is superior to it in this way: “This attainment has the base consisting of boundless consciousness as its near enemy, and it is not as peaceful as the base consisting of neither perception nor non-perception,” or in this way: “Perception is a boil, perception is a dart … this is peaceful, this is sublime, that is to say, neither perception nor non-perception” (M II 231). So having ended his attachment to the base consisting of nothingness, he should give attention to the base consisting of neither perception non non-perception as peaceful. He should advert again and again to that attainment of the base consisting of nothingness that has occurred making non-existence its object, adverting to it as “peaceful, peaceful,” and he should give his attention to it, review it and strike at it with thought and applied thought.
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