Visuddhimagga III-122

Evamettha cariyānukūlato vinicchayo veditabboti sabbañcetaṃ ujuvipaccanīkavasena ca atisappāyavasena ca vuttaṃ.

如是当知依性行的顺适而决择业处。此等一切是根据正对治与极适当而说的。

Ñ: This is how the exposition should be understood here 'as to suitability to temperament'.

Ñ(III,122): All this has been stated in the form of direct opposition and complete suitability.

Rāgādīnaṃ pana avikkhambhikā saddhādīnaṃ vā anupakārā kusalabhāvanā nāma natthi.

实无此等善法的修习而不镇伏于贪等或不利益于信等的。

Ñ: But there is actually no profitable development that does not suppress greed, etc., and help faith, and so on.

Vuttampi cetaṃ meghiyasutte – ‘‘Cattāro dhammā uttari bhāvetabbā.

如《弥酰[xiān]经》说：「应数数修习四种法：

Ñ: And this is said in the Meghiya Sutta: '[One] should, in addition, develop these four things:

Ñ: 'In addition to the five things' (not quoted) dealt with earlier in the sutta, namely, perfection of virtue, good friendship, hearing suitable things, energy, and understanding.

Asubhā bhāvetabbā rāgassa pahānāya.

为除于贪当修不净，

Ñ: foulness should be developed for the purpose of abandoning greed (lust).

Mettā bhāvetabbā byāpādassa pahānāya.

为除瞋恚当修于慈，

Ñ: Lovingkindness should be developed for the purpose of abandoning ill will.

Ānāpānassati bhāvetabbā vitakkupacchedāya.

为断于寻当修入出息念，[PTS 115]

Ñ: [115] Mindfulness of breathing should be developed for the purpose of cutting off applied thought.

Aniccasaññā bhāvetabbā asmimānasamugghātāyā’’ti.

为绝灭于我慢当修无常想。」

Ñ: Perception of impermanence should be cultivated for the purpose of eliminating the conceit "I am" ' (A.iv,358).

Rāhulasuttepi ‘‘mettaṃ, rāhula, bhāvanaṃ bhāvehī’’tiādinā (ma. ni. 2.120) nayena ekasseva satta kammaṭṭhānāni vuttāni.

《罗睺罗经》亦说：「罗睺罗，修习于慈的修习」等，依此为一人而说七业处；

Ñ: Also in the Rāhula Sutta, in the passage beginning 'Develop lovingkindness, Rāhula' (M.i,424), seven meditation subjects are given for a single temperament.

Note in Chinese version: 七业处（satta kammaṭṭhānāni）慈、悲、喜、舍、不净、无常想、入出息随念。 Han: The Burmese version is the same as original Pāḷi text, i.e., kammaṭṭhānāni.

Tasmā vacanamatte abhinivesaṃ akatvā sabbattha adhippāyo pariyesitabboti ayaṃ kammaṭṭhānaṃ gahetvāti ettha kammaṭṭhānakathā vinicchayo.

所以不宜只在文句上固执，应于在一切处求其真义。

Ñ: So instead of insisting on the mere letter, the intention should be sought in each instance.

48.Gahetvāti imassa pana padassa ayamatthadīpanā.

以上的「执取于业处」即是业处论的决择。

Ñ: This is the explanatory exposition of the meditation subject referred to by the words and he should apprehend … one [meditation subject] (§28).