[158] "Furthermore, Ānanda, with the complete transcending of perceptions of form, with the passing away of perceptions of sensory impingement, with non-attention to perceptions of diversity, a bhikkhu, [aware that] 'space is infinite,' enters upon and dwells in the base of the infinity of space (ākāsānañcāyatana). Whatever exists there pertaining to feeling (vedanā), pertaining to perception, pertaining to volitional formations, pertaining to consciousness, he contemplates those dhammas as impermanent, as suffering (dukkha), as a disease, as a boil, as a dart, as misery, as an affliction, as alien, as disintegrating, as empty, as not-self. He turns his mind (citta) away from those dhammas; having turned his mind away from those dhammas, he directs the mind toward the deathless element (amatā dhātu): 'This is peaceful, this is sublime, namely, the stilling of all formations, the relinquishment of all acquisitions (upadhi), the destruction of craving (taṇhā), dispassion (virāga), cessation, Nibbāna.' Standing upon that, he attains the destruction of the taints (āsava). If he does not attain the destruction of the taints, then, through that very lust for the Dhamma, through that very delight in the Dhamma, with the utter destruction of the five lower fetters (orambhāgiyāni saṃyojanāni), he becomes one of spontaneous rebirth (opapātika), attaining final Nibbāna there, not subject to returning from that world. This too, Ānanda, is the path, this the way of practice, for the abandoning of the five lower fetters.
Furthermore, Ānanda, with the complete transcending of the base of the infinity of space, [aware that] 'consciousness is infinite,' a bhikkhu enters upon and dwells in the base of the infinity of consciousness (viññāṇañcāyatana). Whatever exists there pertaining to feeling … for the abandoning of the fetters.
Furthermore, Ānanda, with the complete transcending of the base of the infinity of consciousness, [aware that] 'there is nothing,' a bhikkhu enters upon and dwells in the base of nothingness (ākiñcaññāyatana). Whatever exists there pertaining to feeling, pertaining to perception, pertaining to volitional formations, pertaining to consciousness, he contemplates those dhammas as impermanent, as suffering, as a disease, as a boil, as a dart, as misery, as an affliction, as alien, as disintegrating, as empty, as not-self. He turns his mind away from those dhammas; having turned his mind away from those dhammas, he directs the mind toward the deathless element: 'This is peaceful, this is sublime, namely, the stilling of all formations, the relinquishment of all acquisitions, the destruction of craving, dispassion, cessation, Nibbāna.' Standing upon that, he attains the destruction of the taints. If he does not attain the destruction of the taints, then, through that very lust for the Dhamma, through that very delight in the Dhamma, with the utter destruction of the five lower fetters, he becomes one of spontaneous rebirth, attaining final Nibbāna there, not subject to returning from that world. This, Ānanda, is the path, this the way of practice, for the abandoning of the five lower fetters."
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.