Visuddhimagga VIII-179

221. Pariggahepi oḷāriko, paṭhamajjhānupacāre sukhumo.

然而持（出入息）时的（出入息）亦粗，初禅的近行（定）之时的细；

Ñ(VIII,179): In discerning [the meditation subject the formation] is gross, and it is subtle [by comparison] in the first-jhāna access;

Tasmimpi oḷāriko, paṭhamajjhāne sukhumo.

那时的也粗，而初禅（安止定）的细；

Ñ: also it is gross in that, and subtle [by comparison] in the first jhāna;

Paṭhamajjhāne ca dutiyajjhānupacāre ca oḷāriko, dutiyajjhāne sukhumo.

在初禅及二禅的近行之时的粗，在二禅（安止）之时的细；

Ñ: in the first jhāna and second-jhāna access it is gross, and in the second jhāna subtle;

Dutiyajjhāne ca tatiyajjhānupacāre ca oḷāriko, tatiyajjhāne sukhumo.

在二禅及三禅近行之时的粗，在第三禅（安止）之时的细；

Ñ: in the second jhāna and third-jhāna access it is gross, and in the third jhāna subtle;

Tatiyajjhāne ca catutthajjhānupacāre ca oḷāriko, catutthajjhāne atisukhumo appavattimeva pāpuṇātīti.

在三禅及四禅近行之时的粗，在第四禅（安止）之时的最细，而至不起（出入息）──

Ñ: in the third jhāna and fourth-jhāna access it is gross, and in the fourth jhāna it is so exceedingly subtle that it even reaches cessation.

Idaṃ tāva dīghabhāṇakasaṃyuttabhāṇakānaṃ mataṃ.

这是先依长部师及杂部师的意见。

Ñ: This is the opinion of the Dīgha and Saṃyutta reciters.

Majjhimabhāṇakā pana paṭhamajjhāne oḷāriko, dutiyajjhānupacāre sukhumoti evaṃ heṭṭhimaheṭṭhimajjhānato uparūparijjhānupacārepi sukhumataramicchanti.

然而中部师则说在初禅（安止）之时的（出入息）粗，在二禅的近行之时的（出入息）细，如是主张自下下的禅（安止定）而至上上的近行之时而愈细，

Ñ: But the Majjhima reciters have it that it is subtler in each access than in the jhāna below too in this way: In the first jhāna it is gross, and in the second-jhāna access it is subtle [by comparison, and so on].

Sabbesaññeva pana matena apariggahitakāle pavattakāyasaṅkhāro pariggahitakāle paṭippassambhati.

然而依（长部师杂部师及中部师）他们一切的意见都是在未持（出入息）之时起身行，已持之时而安息，

Ñ: It is, however, the opinion of all that the bodily formation occurring before the time of discerning becomes tranquillized at the time of discerning,

Pariggahitakāle pavattakāyasaṅkhāro paṭhamajjhānupacāre…pe… catutthajjhānupacāre pavattakāyasaṅkhāro catutthajjhāne paṭippassambhati.

在持（出入息）时起身行，在初禅的近行之时（而安息）••••••乃至••••••在四禅的近行之时起身行，在第四禅（安止）之时安息。

Ñ: and the bodily formation at the time of discerning becomes tranquillized in the first-jhāna access … and the bodily formation occurring in the fourth-jhāna access becomes tranquillized in the fourth jhāna.

Ayaṃ tāva samathe nayo.

这是依奢摩他（止）之时的（身行的）方法。

Ñ: This is the method of explanation in the case of serenity.