Tatra evaṃ oḷārikasukhumatā ca passaddhi ca veditabbā.
如是（出入息──即身行的）粗细与安息当知如下：
Ñ(VIII,176): And here both the gross and subtle state and also [progressive] tranquillizing should be understood.
Imassa hi bhikkhuno pubbe apariggahitakāle kāyo ca cittañca sadarathā honti oḷārikā.
即如这比丘以前未修出入息之时，则他的身心不安而粗。
Ñ: For previously, at the time when the bhikkhu has still not discerned [the meditation subject], his body and his mind are disturbed and so they are gross.
Kāyacittānaṃ oḷārikatte avūpasante assāsapassāsāpi oḷārikā honti,
身心粗而不寂静时，则出入息亦粗，
Ñ: And while the grossness of the body and the mind has still not subsided the in-breaths and out-breaths are gross.
balavatarā hutvā pavattanti,
成为更有力的，
Ñ: They get stronger,
nāsikā nappahoti,
甚至不能以鼻（出入息），
Ñ: his nostrils become inadequate,
mukhena assasantopi passasantopi tiṭṭhati.
须以口出息入息。
Ñ: and he keeps breathing in and out through his mouth.
Yadā panassa kāyopi cittampi pariggahitā honti, tadā te santā honti vūpasantā.
如果他的身心已修（出入息）时，则身心寂静，寂止。
Ñ: But they become quiet and still when his body and mind have been discerned.
Tesu vūpasantesu assāsapassāsā sukhumā hutvā pavattanti, ‘‘atthi nu kho natthī’’ti vicetabbatākārappattā honti.
他的（身心）寂静之时，所起的出息入息很微细，到了有无（出入息）亦难辨别的状态。
Ñ: When they are still then the in-breaths and out-breaths occur so subtly that he has to investigate whether they exist or not.
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