Visuddhimagga VIII-184

Yathā kathaṃ viya?

（问）以什么譬喻得以说明？

Ñ(VIII,184): 'Like what?

‘‘Seyyathāpi kaṃse ākoṭite paṭhamaṃ oḷārikā saddā pavattanti.

（答）譬如敲金属（器）的时候，初起粗音；

Ñ: Just as when a gong is struck. At first gross sounds occur

Oḷārikānaṃ saddānaṃ nimittaṃ sugahitattā sumanasikatattā sūpadhāritattā niruddhepi oḷārike sadde atha pacchā sukhumakā saddā pavattanti.

（闻音者）因为善取善作意善省察于粗音之相，故在粗音灭了之后，犹起细音；

Ñ: and consciousness [occurs] because the sign of the gross sounds is well apprehended, well attended to, well observed; and when the gross sounds have ceased, then afterwards faint sounds occur

Sukhumakānaṃ saddānaṃ nimittaṃ suggahitattā sumanasikatattā sūpadhāritattā niruddhepi sukhumake sadde atha pacchā sukhumasaddanimittārammaṇatāpi cittaṃ pavattati,

因为善取善作意善省察于细音之相，故在细音灭了之后，[PTS 277] 犹起细音之相所缘及心。

Ñ: and [consciousness occurs] because the sign of the faint sounds is well apprehended, well attended to, well observed; and when the faint sounds have ceased, then [277] afterwards consciousness occurs because it has the sign of the faint sounds as its object—

evameva paṭhamaṃ oḷārikā assāsapassāsā pavattanti.

同样的（比丘）初起粗的出息入息，

Ñ: so too, at first gross in-breaths and out-breaths occur

Oḷārikānaṃ assāsapassāsānaṃ nimittaṃ suggahitattā sumanasikatattā sūpadhāritattā niruddhepi oḷārike assāsapassāse atha pacchā sukhumakā assāsapassāsā pavattanti.

因为善取善作意善省察于粗的出息入息之相，故在粗的出息入息灭了之后，犹起细的出息入息；

Ñ: and [consciousness does not become distracted] because the sign of the gross in-breaths and out-breaths is well apprehended, well attended to, well observed; and when the gross in-breaths and out-breaths have ceased, then afterwards faint in-breaths and out-breaths occur

Sukhumakānaṃ assāsapassāsānaṃ nimittaṃ suggahitattā sumanasikatattā sūpadhāritattā niruddhepi sukhumake assāsapassāse atha pacchā sukhumaassāsapassāsanimittārammaṇatāpi cittaṃ na vikkhepaṃ gacchati.

因为善取善作意善省察的细的出息入息之相，故在细的出息入息灭了之后，犹有细的出息入息之相所缘及心不至于散乱。

Ñ: and [consciousness does not become distracted] because the sign of the faint in-breaths and out-breaths is well apprehended, well attended to, well observed; and when the faint in-breaths and out-breaths have ceased, then afterwards consciousness does not become distracted because it has the sign of the faint in-breaths and out-breaths as its object.

‘‘Evaṃ sante vātūpaladdhiyā ca pabhāvanā hoti,

如是则那时得起（出入息的）风（所缘及心），

Ñ: 'That being so, there is production of awareness of wind,

assāsapassāsānañca pabhāvanā hoti,

得起出息入息，

Ñ: and there is production of in-breaths and out-breaths,

ānāpānassatiyā ca pabhāvanā hoti,

得起安般念，

Ñ: and there is production of mindfulness of breathing,

ānāpānassatisamādhissa ca pabhāvanā hoti,

得起安般念定，

Ñ: and there is production of concentration through mindfulness of breathing,

tañca naṃ samāpattiṃ paṇḍitā samāpajjantipi vuṭṭhahantipi.

以及智者亦得对彼（安般念）定入定与出定。

Ñ: and consequently the wise enter into and emerge from that attainment.