Visuddhimagga IV-115

Yasmiñhi vāre appanā uppajjati, tasmiṃ yo nīvaraṇasaṅkhāto kilesagaṇo tassa jhānassa paribandho, tato cittaṃ visujjhati.

（行道清净）（1）称为五盖的烦恼群是禅的结缚，当在安止生起的时候，其心从彼结缚而得清净。

Ñ(IV,115): Firstly, in a cycle [of consciousness] in which absorption arises the mind becomes purified from the group of defilements called hindrances that are an obstruction to jhāna.

Visuddhattā āvaraṇavirahitaṃ hutvā majjhimaṃ samathanimittaṃ paṭipajjati.

（2）因清净故离于障碍，得于中奢摩他相而行道。

Ñ: Being devoid of obstruction because it has been purified, it makes way for the central [state of equilibrium, which is the] sign of serenity.

Majjhimaṃ samathanimittaṃ nāma samappavatto appanāsamādhiyeva.

中奢摩他相即平等的安止定。

Ñ: Now it is the absorption concentration itself occurring evenly that is called the sign of serenity.

Tadanantaraṃ pana purimacittaṃ ekasantatipariṇāmanayena tathattamupagacchamānaṃ majjhimaṃ samathanimittaṃ paṭipajjati nāma, evaṃ paṭipannattā tathattupagamanena tattha pakkhandati nāma.

在安止定以前的（种姓）心由一相续而转变进行于如性（即安止的状态），[PTS 149] 名为中奢摩他相行道。（3）由于这样行道进行于如性，名为跳入初禅。

Ñ: But the consciousness immediately before that [149] reaches that state by way of change in a single continuity (cf. Ch. XXII §1-6), and so it is said that it makes way for the central [state of equilibrium, which is the] sign of serenity. And it is said that it enters into that state by approaching it through having made way for it.

Note in Chinese translation: 「跳入」（pakkhandati），《解脱道论》「跳踯」。

Evaṃ tāva purimacitte vijjamānākāranipphādikā paṭhamassa jhānassa uppādakkhaṇeyeva āgamanavasena paṭipadāvisuddhi veditabbā.

如是先在以前的（种姓）心中存在的（三）行相成就。在于初禅生起的剎那而显现，故知为行道清净。

Ñ: That is why in the first place purification of the way, while referring to aspects existing in the preceding consciousness, should nevertheless be understood as the approach at the moment of the first jhāna's actual arising.