159. Evaṃ akhaṇḍatādiguṇavasena attano sīlāni anussarato nevassa tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti.
（戒随念的修法与功德）如是以不毁等的德而随念于自己的戒，那时则无被贪所缠之心，
Ñ(VII,105): As long as he recollects his own virtues in their special qualities of being untom, etc., in this way, then: 'On that occasion his mind is not obsessed by greed,
Na dosa…pe… na mohapariyuṭṭhitaṃ cittaṃ hoti.
无瞋及无痴所缠之心，
Ñ: or obsessed by hate, or obsessed by delusion,
Ujugatamevassa tasmiṃ samaye cittaṃ hoti,
而他的心是只缘于戒而正直的。
Ñ: his mind has rectitude on that occasion, being inspired by virtue' (A.iii, 286).
sīlaṃ ārabbhāti purimanayeneva vikkhambhitanīvaraṇassa ekakkhaṇe jhānaṅgāni uppajjanti.
关于戒亦如前述的同样方法而镇伏了五盖，及于同一剎那中生起了五禅支。
Ñ: So when he has suppressed the hindrances in the way already described (§66), the jhāna factors arise in a single conscious moment.
Sīlaguṇānaṃ pana gambhīratāya nānappakāraguṇānussaraṇādhimuttatāya vā appanaṃ appatvā upacārappattameva jhānaṃ hoti.
因为戒德甚深，又因倾向于种种戒德的随念，故不证安止定，只得近行之禅。
Ñ: But owing to the profundity of the virtues' special qualities, or owing to his being occupied in recollecting special qualities of many sorts, the jhāna is only access and does not reach absorption.
Tadetaṃ sīlaguṇānussaraṇavasena uppannattā sīlānussaticceva saṅkhaṃ gacchati.
此禅是依于随念戒德而生起的，故称「戒随念」。
Ñ: And that access jhāna itself is known as 'recollection of virtue' too because it arises with the virtues' special qualities as the means.
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