Visuddhimagga IV-173

Tattha kiñcāpi idaṃ satisampajaññaṃ purimajjhānesupi atthi.

虽在前面的诸禅之中亦有念与正知 ──

Ñ(IV,173): Herein, although this mindfulness and this full awareness exist in the earlier jhānas as well —

Muṭṭhasatissa hi asampajānassa upacāramattampi na sampajjati, pageva appanā.

如果失念者及不正知者，即近行定也不能成就，何况安止定 ──

Ñ: for one who is forgetful and not fully aware does not attain even access, let alone absorption —

Oḷārikattā pana tesaṃ jhānānaṃ bhūmiyaṃ viya purisassa cittassa gati sukhā hoti, abyattaṃ tattha satisampajaññakiccaṃ.

然而彼等诸禅粗故，犹如于行地上的人，禅心的进行是乐的，那里的念与正知的作用不明。

Ñ: yet, because of the [comparative] grossness of those jhānas, the mind's going is easy [there], like that of a man on [level] ground, and so the functions of mindfulness and full awareness are not evident in them. [163]

Oḷārikaṅgappahānena pana sukhumattā imassa jhānassa purisassa khuradhārāyaṃ viya satisampajaññakiccapariggahitā eva cittassa gati icchitabbāti idheva vuttaṃ.

由于舍断于粗 [PTS 163] 而成此禅的细，譬如人的航运于剑波海(khuradhārā)，其禅心的进行必须把握于念及正知的作用，所以这样说。

Ñ: But it is only stated here because the subtlety of this jhāna, which is due to the abandoning of the gross factors, requires that the mind's going always includes the functions of mindfulness and full awareness, like that of a man on a razor's edge.