Tathā hi nānāvajjane paṭhamajjhānupacāre niruddhassāpi dukkhindriyassa ḍaṃsamakasādisamphassena vā visamāsanupatāpena vā siyā uppatti, na tveva antoappanāyaṃ.
（未达安止定）而在种种转向的初禅近行中，虽灭苦根，若遇为蚊虻等所啮或为不安的住所所痛苦，则苦根可能现起的，但在安止定内则不然；
Ñ(IV,187): For accordingly, during the first jhāna access, which has multiple adverting, there could be realising of the [bodily] pain faculty due to contact with gadflies, flies, etc. or the discomfort of an uneven seat, though that pain faculty had already ceased, but not so during absorption.
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Sayādaw U Sīlānanda: [
multiple=> different]; the words '[bodily] pain faculty' simply means pain.
Upacāre vā niruddhampetaṃ na suṭṭhu niruddhaṃ hoti, paṭipakkhena avihatattā.
或是于近行中虽然亦灭，但非善灭苦根，因为不是由他的对治法（乐）所破灭之故。
Ñ: Or else, though it has ceased during access, it has not absolutely ceased there since it is not quite beaten out by opposition.
Antoappanāyaṃ pana pītipharaṇena sabbo kāyo sukhokkanto hoti, sukhokkantakāyassa ca suṭṭhu niruddhaṃ hoti dukkhindriyaṃ, paṭipakkhena vihatattā.
然而在安止定中，由于喜的遍满，全身沉于乐中，以充满于乐之身则善灭苦根，因为是由他的对治法所破灭之故。
Ñ: But during absorption the whole body is showered with bliss owing to pervasion by happiness. And the pain faculty has absolutely ceased in one whose body is showered with bliss, since it is beaten out then by opposition.
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