Sukhaṃ cittekaggatāti imesaṃ pana dvinnaṃ uppattivasena duvaṅgasamannāgatatā veditabbā.
次以「乐与心一境性」二者的生起为二支具备。
Ñ(IV,179): The possession of the two factors should be understood as the arising of the two, namely, bliss and unification.
Tasmā yaṃ vibhaṅge ‘‘jhānanti upekkhā sati sampajaññaṃ sukhaṃ cittassekaggatā’’ti (vibha. 591) vuttaṃ, taṃ saparikkhāraṃ jhānaṃ dassetuṃ pariyāyena vuttaṃ.
所以《分别论》说：「（第三）禅即是舍、念、正知、乐与心一境性」，这是以曲折的方法去表示禅那所附属的各支。
Ñ: So when it is said in the Vibhaṅga,' "Jhāna": equanimity, mindfulness, full awareness, bliss, unification of mind' (Vbh. 260), this is said figuratively in order to show that jhāna with its equipment.
Ṭhapetvā pana upekkhāsatisampajaññāni nippariyāyena upanijjhānalakkhaṇappattānaṃ aṅgānaṃ vasena duvaṅgikamevetaṃ hoti.
若直论证达禅思之相的支数，则除开舍、念及正知，而仅有这两支，
Ñ: But, excepting the equanimity and mindfulness and full awareness, this jhāna has literally only two factors quā factors that have attained to the characteristic of lighting (see §119),
Yathāha – ‘‘katamaṃ tasmiṃ samaye duvaṅgikaṃ jhānaṃ hoti, sukhaṃ cittassekaggatā’’ti (dha. sa. 163; vibha. 624).
即所谓：「在什么时候有二支禅？即乐与心一境性」是。
Ñ: according as it is said, 'What is the jhāna of two factors on that occasion? It is bliss and unification of mind' (Vbh. 264).
Sesaṃ paṭhamajjhāne vuttanayameva.
余者犹如初禅所说。
Ñ: The rest is as in the case of the first jhāna.
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