Visuddhimagga IV-147

Apica vitakkavicārānaṃ vūpasamā idaṃ sampasādanaṃ, na kilesakālussiyassa.

而且这是由于寻伺的止息而净，不是止息烦恼的染污而净，

Ñ(IV,147): Besides, this confidence comes about with the act of stilling, not the darkness of defilement, but the applied and sustained thought.

Sayādaw U Sīlānanda: [darkness => cloudiness].

Vitakkavicārānañca vūpasamā ekodibhāvaṃ, na upacārajjhānamiva nīvaraṇappahānā, paṭhamajjhānamiva ca na aṅgapātubhāvāti evaṃ sampasādanaekodibhāvānaṃ hetuparidīpakamidaṃ vacanaṃ.

因寻伺的止息而得专一，不是像近行禅的舍断五盖而起，亦不如初禅的诸支现前之故。这是说明净与专一之因的话。

Ñ: And the singleness comes about, not as in access jhāna with the abandoning of the hindrances, nor as in the first jhāna with the manifestation of the factors, but with the act of stilling the applied and sustained thought. So that [first] clause indicates the cause of the confidence and singleness.

Tathā vitakkavicārānaṃ vūpasamā idaṃ avitakkaṃ avicāraṃ, na tatiyacatutthajjhānāni viya cakkhuviññāṇādīni viya ca abhāvāti evaṃ avitakkaavicārabhāvassa hetuparidīpakañca, na vitakkavicārābhāvamattaparidīpakaṃ.

因为那寻伺的止息而得第二禅无寻无伺，不是像第三和第四禅，也不如眼识等，亦非本无寻伺之故，是仅对寻伺止息的说明，不是寻伺已经没有的说明，

Ñ: In the same way this jhāna is without applied thought and without sustained thought, not as in the third and fourth jhānas or as in eye-consciousness, etc., with just absence, but with the actual act of stilling the applied and sustained thought. So that [first clause] also indicates the cause of the state without applied and sustained thought;

Vitakkavicārābhāvamattaparidīpakameva pana ‘‘avitakkaṃ avicāra’’nti idaṃ vacanaṃ.

仅对寻伺之无的说明 [PTS 158] ，故有其次的「无寻无伺」之语。

Ñ: it does not indicate the bare absence of applied and sustained thought. [158] The bare absence of applied and sustained thought is indicated by this [second] clause, namely, 'without applied thought, without sustained thought'.

Tasmā purimaṃ vatvāpi vattabbamevāti.

是故已说前句又说后句。

Ñ: Consequently it needs to be stated notwithstanding that the first has already been stated.