163. Tasmā pubbabhāge devatānaṃ guṇe anussaritvā aparabhāge attano saṃvijjamāne saddhādiguṇe anussarato cassa neva tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti.
（天随念的修法及功德）是故预先随念于诸天的德，然后随念他自己所有的信等之德，那时则无被贪所缠之心，
Ñ(VII,117): As long as in the prior stage he recollects the deities' special qualities of faith, etc., and in the later stage he recollects the special qualities of faith, etc., existing in himself, 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 devatā ārabbhāti (a. ni. 6.10) purimanayeneva vikkhambhitanīvaraṇassa ekakkhaṇe jhānaṅgāni uppajjanti.
那时他的心是只缘诸天而正直的。并以前（佛随念所说）的同样方法镇伏了五盖，及于同一剎那中生起了五禅支。
Ñ: his mind has rectitude on that occasion, being inspired by deities' (A.iii, 288). So when he has suppressed the hindrances in the way already stated (§66), the jhāna factors arise in a single conscious moment.
Saddhādiguṇānaṃ pana gambhīratāya nānappakāraguṇānussaraṇādhimuttatāya vā appanaṃ appatvā upacārappattameva jhānaṃ hoti.
因为信等之德甚深，又因倾向于种种天德的随念，故不证安止定，只得近行之禅。
Ñ: But owing to the profundity of the special qualities of faith, etc., or owing to his being occupied in recollecting special qualities of many sorts, the jhāna is only access and does not reach absorption.
Tadetaṃ devatānaṃ guṇasadisasaddhādiguṇānussaraṇavasena devatānussaticceva saṅkhaṃ gacchati.
此禅因为是随念于诸天之德及自己的信等之德，故称「天随念」。[PTS 226]
Ñ: And that access jhāna itself is known as 'recollection of deities' too because it arises with the deities special qualities as the means. [226]
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