taṃ aṭṭhakathāsu ‘‘attano matimattaṃ therasseta’’nti vatvā paṭikkhittaṃ.
然而在义疏中却排斥他说：「这是长老一己的意见。」
Ñ(IV,77): That is rejected by the commentaries with the remark that it is merely that elder's opinion,
Catutthapañcamesuyeva pana appanā hoti.
其实只在第四和第五成安止定，
Ñ: adding that 'It is only either in the fourth or the fifth that there is absorption.
Parato javanaṃ patitaṃ nāma hoti, bhavaṅgassa āsannattāti vuttaṃ.
此后的速行便成谢落了，因为他已近于有分之故。
Ñ: Beyond that, impulsion lapses. It is said to do so because of nearness of the life-continuum'.
Tameva vicāretvā vuttattā na sakkā paṭikkhipituṃ.
如果深思此说，实在无可否认。
Ñ: And that has been stated in this way after consideration, so it cannot be rejected.
Yathā hi puriso chinnapapātābhimukho dhāvanto ṭhātukāmopi pariyante pādaṃ katvā ṭhātuṃ na sakkoti papāte eva patati, evaṃ chaṭṭhe vā sattame vā appetuṃ na sakkoti, bhavaṅgassa āsannattā.
譬如有人奔向于峭壁，虽欲站住于峭壁之端，也不可能立止他的脚跟，必堕于悬崖了，如是在第六或第七的速行心，因近于有分，不可能成安止定。
Ñ: For just as a man who is running towards a precipice and wants to stop cannot do so when he has his foot on the edge but falls over it, so there can be no fixing in absorption in the sixth or the seventh because of the nearness to the life-continuum.
Tasmā catutthapañcamesuyeva appanā hotīti veditabbā.
是故当知只有在第四或第五的速行心成为安止定。
Ñ: That is why it should be understood that there is absorption only in the fourth or the fifth.
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