Ayaṃ panettha atthappakāsanā, paṭhamajjhānato vuṭṭhāya paṭhamaṃ vitakkaṃ āvajjayato bhavaṅgaṃ upacchinditvā uppannāvajjanānantaraṃ vitakkārammaṇāneva cattāri pañca vā javanāni javanti.
五自在之义解说如次：
从初禅出定，最初转向于寻者，先断了有分而生起转向以后，于同样的寻所缘而速行了四或五的速行心。
Ñ(IV,132): The explanation of the meaning here is this. When he emerges from the first jhāna and first of all adverts to the applied thought, then, next to the adverting that arose interrupting the life-continuum, either four or five impulsions impel with that applied thought as their object.
Tato dve bhavaṅgāni, tato puna vicārārammaṇaṃ āvajjanaṃ, vuttanayāneva javanānīti evaṃ pañcasu jhānaṅgesu yadā nirantaraṃ cittaṃ pesetuṃ sakkoti, athassa āvajjanavasī siddhā hoti.
此后生起二有分。再于伺所缘而生起转向心，又如上述的方法而起速行心。如是能够于（寻伺喜乐心一境性）五禅支中连续遣送其心，便是他的转向心成就。
Ñ: Then there are two life-continuum [consciousnesses]. Then there is adverting with the sustained thought as its object and followed by impulsions in the way just stated. When he is able to prolong his conscious process uninterruptedly in this way with the five jhāna factors, then his mastery of adverting is successful.
Ayaṃ pana matthakappattā vasī bhagavato yamakapāṭihāriye labbhati, aññesaṃ vā evarūpe kāle.
这种自在达到了顶点时，从世尊的双重神变中可得见到。又于（舍利弗等）其它的人作这样神变时亦得见到。
Ñ: But this mastery is found at its acme of perfection in the Blessed One's Twin Marvel (Ps.i,125), or for others on the aforesaid occasions.
Ito paraṃ sīghatarā āvajjanavasī nāma natthi.
比以上的转向自在更迅速是没有的。
Ñ: There is no quicker mastery in adverting than that.
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