Visuddhimagga VII-87

153. Tassevaṃ svākkhātatādibhede dhammaguṇe anussarato neva tasmiṃ samaye rāgapariyuṭṭhitaṃ cittaṃ hoti.

瑜伽者如是随念善说等类的达摩之德，那时则无被贪所缠之心，

Ñ(VII,87): As long as [the meditator] recollects the special qualities of the Dhamma in this way, then: 'On that occasion his mind is not obsessed by greed,

Na dosa…pe… na mohapariyuṭṭhitaṃ cittaṃ hoti.

不被瞋所缠，亦不被痴所缠；

Ñ: or obsessed by hate, or obsessed by delusion;

Ujugatamevassa tasmiṃ samaye cittaṃ hoti dhammaṃ ārabbhāti (a. ni. 6.10) purimanayeneva vikkhambhitanīvaraṇassa ekakkhaṇe jhānaṅgāni uppajjanti.

而他的心是只缘达摩而正直的。并如前（佛随念）所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: his mind has rectitude on that occasion, being inspired by the Dhamma' (A.iii,285). So when he has suppressed the hindrances in the way already described (§66), the jhāna factors arise in a single conscious moment.

Dhammaguṇānaṃ pana gambhīratāya nānappakāraguṇānussaraṇādhimuttatāya vā appanaṃ appatvā upacārappattameva jhānaṃ hoti.

因为达摩之德甚深，或因倾向于种种德的随念，故不证安止定，只得近行之禅。

Ñ: But owing to the profundity of the Dhamma'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 dhammaguṇānussaraṇavasena uppannattā dhammānussaticceva saṅkhaṃ gacchati.

此禅是依于随念达摩的德而生起的，故称法随念。

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