Athassa anupubbamuñcanādivasena paṭikkūlā paṭikkūlāti punappunaṃ manasikaroto anukkamena appanā uppajjati.
（于三十二分）以次第撤去等而作「厌恶！厌恶！」的次第忆念者，得以次第生起安止定。
Ñ(VIII,141): Then, as he gives his attention to them again and again as 'Repulsive, repulsive', employing the process of 'successive leaving', etc. (§67), eventually absorption arises in him.
Tattha kesādīnaṃ vaṇṇasaṇṭhānadisokāsaparicchedavasena upaṭṭhānaṃ uggahanimittaṃ.
那里依发等的色、形、方位、处所、界限而得现起「取相」；
Ñ: Herein, the appearance of the head hairs, etc., as to colour, shape, direction, location, and delimitation is the learning sign;
Sabbākārato paṭikkūlavasena upaṭṭhānaṃ paṭibhāganimittaṃ.
依（发等的色、形、香、所依、处所五种的）一切行相的厌恶（考察）而得现起「似相」。
Ñ: their appearance as repulsive in all aspects is the counterpart sign.
Taṃ āsevato bhāvayato vuttanayena asubhakammaṭṭhānesu viya paṭhamajjhānavaseneva appanā uppajjati.
那（似相）的修习者，依照如（十）不净业处中所说的方法而得生起初禅的安止（定）。
Ñ: As he cultivates and develops that counterpart sign, absorption arises in him, but only of the first jhāna, in the same way as described under foulness as a meditation subject (Ch. VI, §64f.).
Sā yassa ekova koṭṭhāso pākaṭo hoti, ekasmiṃ vā koṭṭhāse appanaṃ patvā puna aññasmiṃ yogaṃ na karoti, tassa ekāva uppajjati.
彼（安止）若人于（三十二身分的）一部分明白了，于一部分中证得安止，不再修习其它的瑜伽者，则他仅生起一（安止定）。
Ñ: And it arises singly in one to whom only one part has become evident, or who has reached absorption in one part and makes no further effort about another.
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