Etāni ca pañcaṅgāni kiñcāpi upacārakkhaṇepi atthi, atha kho upacāre pakaticittato balavatarāni.
这五支虽在近行的剎那也有 ── 因五支在近行比自然心强，
Ñ(IV,108): And while these five factors are present also at the moment of access and are stronger in access than in normal consciousness,
Idha pana upacāratopi balavatarāni rūpāvacaralakkhaṇappattāni.
但初禅安止定（的五支）比近行更强，所以能得色界相。
Ñ: they are still stronger here than in access and acquire the characteristic of the fine-material sphere.
Ettha hi vitakko suvisadena ākārena ārammaṇe cittaṃ abhiniropayamāno uppajjati.
即于安止定，由于寻的生起，以极清净的行相而专注其心于所缘，
Ñ: For applied thought arises here directing the mind on to the object in an extremely lucid manner,
Vicāro ativiya ārammaṇaṃ anumajjamāno.
伺的生起而继续思惟，
Ñ: and sustained thought does so pressing the object very hard,
Pītisukhaṃ sabbāvantampi kāyaṃ pharamānaṃ.
喜乐的生起而遍满全身，
Ñ: and the happiness and bliss pervade the entire body.
Tenevāha – ‘‘nāssa kiñci sabbāvato kāyassa vivekajena pītisukhena apphuṭaṃ hotī’’ti (dī. ni. 1.228).
故言「他的离生喜乐是没有不充满全身的」。
Ñ: Hence it is said: 'And there is nothing of his whole body not permeated by the happiness and bliss born of seclusion' (D.i,73).
Cittekaggatāpi heṭṭhimamhi samuggapaṭale uparimaṃ samuggapaṭalaṃ viya ārammaṇesu phusitā hutvā uppajjati, ayametesaṃ itarehi viseso.
心一境性的生起而善触于所缘，犹如上面的盖置于下面的匣相似，这就是安止定的五支和其它近行等五支的不同处。
Ñ: And unification too arises in the complete contact with the object that the surface of a box's lid has with the surface of its base. This is how they differ from the others.
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