Visuddhimagga IV-114

Tatra paṭipadāvisuddhi nāma sasambhāriko upacāro. Upekkhānubrūhanā nāma appanā. Sampahaṃsanā nāma paccavekkhaṇāti evameke vaṇṇayanti.

有人（指无畏山住者）说：「『行道清净』是有资粮的近行（为安止定的助因），『舍随增』是安止，『喜悦』是观察」。

Ñ(IV,114): Herein, purification of the way is access together with its concomitants. Intensification of equanimity is absorption. Satisfaction is reviewing. So some comment.

Note in Chinese translation: 「行道清净」（paṭipadā-visuddhi），《解脱道论》「清净修行」。「舍随增」（upekhānubrūhanā），《解脱道论》「舍增长」。「喜悦」（sampahaṃsanā），《解脱道论》「欢喜」。

Yasmā pana ‘‘ekattagataṃ cittaṃ paṭipadāvisuddhipakkhandañceva hoti upekkhānubrūhitañca ñāṇena ca sampahaṃsita’’nti (paṭi. ma. 1.158) pāḷiyaṃ vuttaṃ, tasmā antoappanāyameva āgamanavasena paṭipadāvisuddhi, tatramajjhattupekkhāya kiccavasena upekkhānubrūhanā, dhammānaṃ anativattanādibhāvasādhanena pariyodāpakassa ñāṇassa kiccanipphattivasena sampahaṃsanā ca veditabbā.

圣典中说：「心至专一而入行道清净，是舍随增与由智喜悦」，是故行道清净是仅在安止中生起的以中舍的作用为「舍随增」，以诸法互不驾凌等成就 ── 即以清白之智的作用成就为「喜悦」。

Ñ: But it is said in the text 'The mind arrived at unity enters into purification of the way, is intensified in equanimity, and is satisfied by knowledge' (Ps.i,167), and therefore it is from the standpoint within actual absorption that purification of the way firstly should be understood as the approach, with intensification of equanimity as the function of equanimity consisting in specific neutrality, and satisfaction as the manifestation of clarifying knowledge's function in accomplishing non-excess of states.

Kathaṃ?

详说如何？

Ñ: How?