‘‘Kathaṃ dīghaṃ assasanto dīghaṃ assasāmīti pajānāti.
「云何彼于长出息时，知『我出息长』，
Ñ(VIII,168): 'How, breathing in long, does he know: "I breathe in long",
Dīghaṃ passasanto dīghaṃ passasāmīti pajānāti.
长入息时，知『我入息长』？
Ñ: breathing out long, does he know: "I breathe out long"?
Dīghaṃ assāsaṃ addhānasaṅkhāte assasati.
（1）长出息于长时出息。
Ñ: (1) He breathes in a long in-breath reckoned as an extent.
Dīghaṃ passāsaṃ addhānasaṅkhāte passasati.
（2）长入息于长时入息。
Ñ: (2) He breathes out a long out-breath reckoned as an extent.
Dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatipi passasatipi.
（3）长出息入息于长时出息入息。
Ñ: (3) He breathes in and breathes out long in-breaths and out-breaths reckoned as an extent.
Dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatopi passasatopi chando uppajjati.
长出息入息于长时出息入息者（于彼）生起（善）欲。
Ñ: As he breathes in and breathes out long in-breaths and out-breaths reckoned as an extent, zeal arises.
Chandavasena tato sukhumataraṃ dīghaṃ assāsaṃ addhānasaṅkhāte assasati.
（4）由于欲而比以前更微细的长出息于长时出息。
Ñ: (4) Through zeal he breathes in a long in-breath more subtle than before reckoned as an extent.
Chandavasena tato sukhumataraṃ dīghaṃ passāsaṃ…pe… dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatipi passasatipi.
（5）由于欲而比以前更微细的长入息••••••乃至••••••（6）长出息入息于长时出息入息。
Ñ: (5) Through zeal he breathes out a long out-breath more subtle than before reckoned as an extent. (6) Through zeal he breathes in and breathes out long in-breaths and out-breaths more subtle than before reckoned as an extent.
Chandavasena tato sukhumataraṃ dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatopi passasatopi pāmojjaṃ uppajjati.
由于欲而比以前更微细的长出长入息于长时出息入息者生起喜悦。[PTS 273]
Ñ: As, through zeal, he breathes in and breathes out long in-breaths and out-breaths more subtle than before reckoned as an extent, gladness arises. [273]
Pāmojjavasena tato sukhumataraṃ dīghaṃ assāsaṃ addhānasaṅkhāte assasati.
（7）由于喜悦而比以前更微细的长出息于长时出息。
Ñ: (7) Through gladness he breathes in a long in-breath more subtle than before reckoned as as extent.
Pāmojjavasena tato sukhumataraṃ dīghaṃ passāsaṃ…pe… dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatipi passasatipi.
（8）由于喜悦而比以前更微细的长入息••••••乃至••••••（9）长出息入息于长时出息入息。
Ñ: (8) Through gladness he breathes out a long out-breath more subtle than before reckoned as an extent. (9) Through gladness he breathes in and breathes out long in-breaths and out-breaths more subtle than before reckoned as an extent.
Pāmojjavasena tato sukhumataraṃ dīghaṃ assāsapassāsaṃ addhānasaṅkhāte assasatopi passasatopi dīghaṃ assāsapassāsā cittaṃ vivattati,
由于喜悦而比以前更微细的长出息入息于长时出息入息者，（他的）心从出息入息而转去，
Ñ: As, through gladness, he breathes in and breathes out long in-breaths and out-breaths more subtle than before reckoned as an extent, his mind turns away from the long in-breaths and out-breaths
upekkhā saṇṭhāti.
而生起舍。
Ñ: and equanimity is established.
Imehi navahi ākārehi dīghaṃ assāsapassāsā kāyo. Upaṭṭhānaṃ sati. Anupassanā ñāṇaṃ.
以此等九种方法（彼）于长出息入息的身与现起的念及观的智──
Ñ: 'Long in-breaths and out-breaths in these nine ways are a body. The establishment (foundation) is mindfulness. The contemplation is knowledge.
Kāyo upaṭṭhānaṃ, no sati.
身为现起而非念，
Ñ: The body is the establishment (foundation), but it is not the mindfulness.
Sati upaṭṭhānañceva sati ca.
念为现起与念──
Ñ: Mindfulness is both the establishment (foundation) and the mindfulness.
Tāya satiyā tena ñāṇena taṃ kāyaṃ anupassati.
（彼）以那念及那智而观身。
Ñ: By means of that mindfulness and that knowledge he contemplates that body.
Tena vuccati kāye kāyānupassanāsatipaṭṭhānabhāvanā’’ti.
所以说『于身修习身观念处』」。
Ñ: That is why "development of the foundation (establishment) of mindfulness consisting in contemplation of the body as a body" (see D.ii,290) is said' (Ps.i,177).
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