Visuddhimagga IV-189

Tathā tatiyajjhānupacāre pahīnassāpi sukhindriyassa pītisamuṭṭhānapaṇītarūpaphuṭakāyassa siyā uppatti, na tveva tatiyajjhāne.

次于第三禅的近行中，虽然舍断乐根，但由喜所起的胜色遍满之身，乐根可能生起的，第三禅的安止定则不然，

Ñ(IV,189): Likewise in the third-jhāna access there could be realising of the abandoned [bodily] pleasure faculty in one whose body was pervaded by the superior materiality originated by the [consciousness associated with the] happiness. But not so in the third jhāna itself.

Tatiyajjhāne hi sukhassa paccayabhūtā pīti sabbaso niruddhāti.

因在第三禅中对于乐之缘的喜业已灭尽故。

Ñ: For in the third jhāna the happiness that is a condition for the [bodily] bliss (pleasure) has ceased entirely.

Tathā catutthajjhānupacāre pahīnassāpi somanassindriyassa āsannattā appanāppattāya upekkhāya abhāvena sammā anatikkantattā ca siyā uppatti, na tveva catutthajjhāne.

于第四禅的近行中，虽然舍断喜根，但仍近（于喜根）故，因为未曾以证安止定的舍而正越（喜根），故喜根是可能生起的，但第四禅（的安止）中则决不生起喜根。

Ñ: Likewise in the fourth-jhāna access there could be realising of the abandoned [mental] joy faculty because of its nearness and because it has not been properly surmounted owing to the absence of equanimity brought to absorption strength. But not so in the fourth jhāna itself.

Tasmā eva ca etthuppannaṃ dukkhindriyaṃ aparisesaṃ nirujjhatīti tattha tattha aparisesaggahaṇaṃ katanti.

是故说「生起苦根于此（初禅）灭尽」及采用彼彼（二禅至四禅）（灭）「尽」之说。

Ñ: And that is why in each case (§186) the words 'without remainder' are included thus: 'It is here that the arisen pain faculty ceases without remainder'.