Visuddhimagga VIII-139

214. Evañhi kesādike koṭṭhāse vaṇṇasaṇṭhānadisokāsaparicchedavasena vavatthapetvā anupubbato nātisīghatotiādinā nayena vaṇṇasaṇṭhānagandhāsayokāsavasena pañcadhā paṭikkūlā paṭikkūlāti manasikaroto paṇṇattisamatikkamāvasāne seyyathāpi cakkhumato purisassa dvattiṃsavaṇṇānaṃ kusumānaṃ ekasuttakaganthitaṃ mālaṃ olokentassa sabbapupphāni apubbāpariyamiva pākaṭāni honti,

如是于发等部分中，确定了他们的色、形、方位、处所、界限之后，依（前说的）次第，不过急等（十种作意善巧）的方法，以色、形、香、所依、处所的五种而作「厌恶！厌恶！」的忆念者，最后则超越（发等的）假名（而修习），譬如有眼的人，看见有三十二种颜色的花而结在一根在线的花蔓，一切的花是不分何始何终的同时显现，

[The Arising of Absorption]

Ñ(VIII,139): When the meditator has defined the parts beginning with the head hairs in this way by colour, shape, direction, location and delimitation (§58), and he gives his attention in the ways beginning with following the order, not too quickly' (§61) to their repulsiveness in the five aspects of colour, shape, smell, habitat, and location (§84f.), then at last he surmounts the concept (§66). Then just as when a man with good sight is observing a garland of flowers of thirty-two colours knotted on a single string and all the flowers become evident to him simultaneously,

evameva atthi imasmiṃ kāye kesāti imaṃ kāyaṃ olokentassa sabbe te dhammā apubbāpariyāva pākaṭā honti.

如是作「此身有发毛」等的观身之人，对于彼等（三十二分）的一切法亦不分何始何终的显现。

Ñ: so too, when the meditator observes this body thus, 'There are in this body head hairs', then all these things become evident to him, as it were, simultaneously.

Tena vuttaṃ manasikārakosallakathāyaṃ

所以在（前面的）作意善巧论中说：

Ñ: Hence it was said above in the explanation of skill in giving attention:

‘‘ādikammikassa hi kesāti manasikaroto manasikāro gantvā muttanti imaṃ pariyosānakoṭṭhāsameva āhacca tiṭṭhatī’’ti.

「初学者于发作意，去（彼于发）作意已，至最后的尿的部分而止」。

Ñ: For when a beginner gives his attention to head hairs, his attention carries on till it arrives at the last part, that is, urine, and stops there' (§67).