You may wish to have a look at:
and
DN11 with commentary by Ven. Sujato in parentheses:
" “‘Viññāṇaṁ anidassanaṁ, Consciousness where nothing appears;"
(“Infinite” (ananta) is the direct qualifier of “consciousness”, but in the Pali it is shifted to the next line to fit the meter. It indicates the second of the formless attainments. Yājñavalkya describes consciousness as infinite in the famous passage at Bṛhadāraṇyaka Upaniṣad 2.4.12. infinite, luminous all-round—“Invisible” (anidassanaṁ) here is a synonym for “formless” (see eg. MN 21:14.8, “space is formless and invisible”, ākāso arūpī anidassano). Normally the colors and images seen in the “form” absorptions are described as “visible” (eg [DN16:3.29.1(SuttaCentral)), so this indicates the formless attainments. | Pabhaṁ means “luminous”, as with the deities that are “self-luminous”
Sabbato pabhaṁ (“luminous all-round”) is synonymous with pariyodāta (“bright”, literally “white all over”), a stock descriptor of the mind of fourth jhāna, on which the formless states are based.
I read these verses as broken into two statements. The first part, ending here, speaks of the formless attainments as “infinite consciousness”, agreeing with the highest of the Brahmanical meditative sages. The following verses go further to speak of the cessation of consciousness.).
DN11: "And that is where long and short, fine and coarse, beautiful and ugly; that’s where name and form cease with nothing left over—with the cessation of consciousnessViññāṇassa nirodhena, "
(According to dependent origination, when consciousness ceases, name and form cease, and with it the manifestation of all things desirable and undesirable in the world. that’s where they cease.”)