[88] Furthermore, bhikkhus, a noble disciple reflects thus: 'Whatever sensual pleasures (kāmā) there are pertaining to this present life and whatever sensual pleasures pertaining to lives to come, whatever perceptions of sensual pleasures (kāmasaññā) pertaining to this present life and whatever perceptions of sensual pleasures pertaining to lives to come, whatever forms (rūpā) pertaining to this present life and whatever forms pertaining to lives to come, whatever perceptions of forms (rūpasaññā) pertaining to this present life and whatever perceptions of forms pertaining to lives to come, whatever perceptions of the imperturbable (āneñjasaññā) and whatever perceptions of the base of nothingness (ākiñcaññāyatanasaññā) — all these are perceptions. Where these cease without remainder, that is peaceful, that is sublime — namely, the base of neither-perception-nor-non-perception (nevasaññānāsaññāyatana).'
For one practicing thus and dwelling much in that way, the mind (citta) becomes serene with regard to that base. When there is serenity, either he attains the base of neither-perception-nor-non-perception here and now, or he is resolved through wisdom. With the breaking up of the body, after death, this is possible: that the consciousness (viññāṇa) conducing thereto would pass on to the base of neither-perception-nor-non-perception. This, bhikkhus, is declared to be the way of practice suitable for the base of neither-perception-nor-non-perception.
English translation from the Pali (Siam Raṭṭha edition) — under review, not for citation.