Visuddhimagga VIII-174

Tattha yasmā purimanaye kevalaṃ assasitabbaṃ passasitabbameva, na ca aññaṃ kiñci kātabbaṃ.

至此的文句中，那前面的（一二修习）法，专门是出息及入息的，并无其它的任何东西；

Ñ(VIII,174): Herein, in the first part of the system (nos. i and ii) he should only breathe in and breathe out and not do anything else at all,

Ito paṭṭhāya pana ñāṇuppādanādīsu yogo karaṇīyo.

然而此后（自三以下的修习）便于令智生起等作瑜伽行，

Ñ: and it is only afterwards that he should apply himself to the arousing of knowledge, and so on.

Tasmā tattha assasāmīti pajānāti passasāmīti pajānāticceva vattamānakālavasena pāḷiṃ vatvā ito paṭṭhāya kattabbassa ñāṇuppādanādino ākārassa dassanatthaṃ sabbakāyapaṭisaṃvedī assasissāmītiādinā nayena anāgatavacanavasena pāḷi āropitāti veditabbā.

所以在（一二）的地方只是「知我出息，知我入息」，正如依现在时的圣典所说，以后为示令智生起等的行相而说「知我一切身出息」等，当知是依未来时的语法而叙述圣典的。

Ñ: Consequently the present tense is used here in the text, 'He knows: "I breathe in" … he knows: "I breathe out" '. But the future tense in the passage beginning ' "I shall breathe in experiencing the whole body" ' should be understood as used in order to show that the aspect of arousing knowledge, etc., has to be undertaken from then on.