Visuddhimagga IV-117

Ye panete evaṃ upekkhānubrūhite tattha jātā samādhipaññāsaṅkhātā yuganaddhadhammā aññamaññaṃ anativattamānā hutvā pavattā,

（喜悦）其次如是舍随增时（1）于禅心中生起了称为定慧的双运法，是互不驾凌的作用（行相）。

Ñ(IV,117): And lastly, when equanimity was thus intensified, the states called concentration and understanding produced there, occurred coupled together without either one exceeding the other.

Note in Chinese translation: 「互不驾凌」（anativattana），《解脱道论》「随遂修行」。

yāni ca saddhādīni indriyāni nānākilesehi vimuttattā vimuttirasena ekarasāni hutvā pavattāni,

（2）因信等（五）根解脱种种的烦恼，是解脱味一味的作用（行相）。

Ñ: And also the [five] faculties beginning with faith occurred with the single function (taste) of deliverance owing to deliverance from the various defilements.

yañcesa tadupagaṃ tesaṃ anativattanaekarasabhāvānaṃ anucchavikaṃ vīriyaṃ vāhayati,

（3）瑜伽行者进行于禅 ── 即互不驾凌与一味随顺的精进乘（行相）。

Ñ: And also the energy appropriate to that, which was favourable to their state of non-excess and single function, was effective.

Note in Chinese translation: 「随顺的精进乘」（tadupaga-vīriya-vāhana），《解脱道论》「随行精进乘」。 Dic: vāhana (nt.), a vehicle.

yā cassa tasmiṃ khaṇe pavattā āsevanā, sabbepi te ākārā yasmā ñāṇena saṃkilesavodānesu taṃ taṃ ādīnavañca ānisaṃsañca disvā tathā tathā sampahaṃsitattā visodhitattā pariyodāpitattā nipphannāva, tasmā ‘‘dhammānaṃ anativattanādibhāvasādhanena pariyodāpakassa ñāṇassa kiccanipphattivasena sampahaṃsanā veditabbā’’ti vuttaṃ.

（4）他的禅心的修行于灭去的剎那作用的行相，此等一切行相的成就，是在以智见杂染之过及净化之德以后而如是喜悦清净与洁白。是故当知由于诸法互不驾凌等的成就 ── 即清白之智的作用成就为喜悦。

Ñ: And also its repetition occurs at that moment. Now all these [four] aspects are only produced because it is after seeing with knowledge the various dangers in defilement and advantages in cleansing that satisfiedness, purifiedness and clarifiedness ensue accordingly. That is the reason why it was said that satisfaction should be understood as the manifestation of clarifying knowledge's function in accomplishing non-access, etc., of states (§114).