Visuddhimagga VII-66

Iccassa evaṃ rāgādipariyuṭṭhānābhāvena vikkhambhitanīvaraṇassa kammaṭṭhānābhimukhatāya ujugatacittassa buddhaguṇapoṇā vitakkavicārā pavattanti.

因他这样没有了贪等所缠，故镇伏五盖，因向于业处，故他的心正直，而起寻伺倾于佛德；

Ñ(VII,66): So when he has thus suppressed the hindrances by preventing obsession by greed, etc., and his mind faces the meditation subject with rectitude, then his applied thought and sustained thought occur with a tendency towards the Enlightened One's special qualities.

Buddhaguṇe anuvitakkayato anuvicārayato pīti uppajjati.

佛德的随寻随伺而喜生起，

Ñ: As he continues to exercise applied thought and sustained thought upon the Enlightened One's special qualities, happiness arises in him.

Pītimanassa pītipadaṭṭhānāya passaddhiyā kāyacittadarathā paṭippassambhanti.

有喜意者由于喜的足处（近因）而轻安，不安的身心而得安息；

Ñ: With his mind happy, with happiness as proximate cause, his bodily and mental disturbances are tranquillized by tranquillity.

Passaddhadarathassa kāyikampi cetasikampi sukhaṃ uppajjati.

不安的得安，则亦得生起身心二乐；

Ñ: When the disturbances have been tranquillized, bodily and mental bliss arise in him.

Sukhino buddhaguṇārammaṇaṃ hutvā cittaṃ samādhiyatīti anukkamena ekakkhaṇe jhānaṅgāni uppajjanti.

有乐者以佛德为所缘而得心定（心一境性）；在这样次第的一剎那中生起了五禅支。

Ñ: When he is blissful, his mind, with the Enlightened One's special qualities for its object, becomes concentrated, and so the jhāna factors eventually arise in a single moment.

Notes in Chinese translation: 禅支（jhānaṅgāni）即指寻、伺、喜、乐、定（心一境性）五种。

Buddhaguṇānaṃ pana gambhīratāya nānappakāraguṇānussaraṇādhimuttatāya vā appanaṃ appatvā upacārappattameva jhānaṃ hoti.

因为佛德甚深或因倾向于种种佛德的随念，故不证安止定，只得近行之禅。

Ñ: But owing to the profundity of the Enlightened One's special qualities, or else owing to his being occupied in recollecting special qualities of many sorts, the jhāna is only access and does not reach absorption.

Tadetaṃ buddhaguṇānussaraṇavasena uppannattā buddhānussaticceva saṅkhaṃ gacchati.

此禅是依于随念佛德而生起，故称佛随念。

Ñ: And that access jhāna itself is known as 'recollection of the Buddha' too, because it arises with the recollection of the Enlightened One's special qualities as the means.