Visuddhimagga VIII-202

‘‘Kathaṃ ime tayo dhammā ekacittassa ārammaṇā na honti, na cime tayo dhammā aviditā honti, na ca cittaṃ vikkhepaṃ gacchati, padhānañca paññāyati, payogañca sādheti, visesamadhi gacchati?

怎样是此等三法非一心的所缘？（怎样）为不是不知此等的三法？（怎样）是心不至于散乱？（怎样）而知精勤？（怎样）而成加行？（怎样）而证殊胜？

Ñ(VIII,202): 'How is it that these three things are not the object of a single consciousness, that they are nevertheless not unknown, that the mind does not become distracted, that he manifests effort, carries out a task, and achieves an effect?

Seyyathāpi rukkho same bhūmibhāge nikkhitto,

譬如（伐倒）置于平地上的树木，

Ñ: 'Suppose there were a tree trunk placed on a level piece of ground,

tamenaṃ puriso kakacena chindeyya.

那人用锯去截断它，

Ñ: and a man cut it with a saw.

Rukkhe phuṭṭhakakacadantānaṃ vasena purisassa sati upaṭṭhitā hoti,

他只起念（注意）在触木的锯齿，

Ñ: The man's mindfulness is established by the saw's teeth where they touch the tree trunk,

na āgate vā gate vā kakacadante manasi karoti,

不于来去的锯齿而作意，

Ñ: without his giving attention to the saw's teeth as they approach and recede,

na āgatā vā gatā vā kakacadantā aviditā honti,

但不是不知其来去的锯齿，

Ñ: though they are not unknown to him as they do so;

padhānañca paññāyati, payogañca sādheti, visesamadhigacchati.

亦知截的精勤，与成就（截的）加行及得殊胜（的制品）。

Ñ: and he manifests effort, carries out a task, and achieves an effect.

‘‘Yathā rukkho same bhūmibhāge nikkhitto, evaṃ upanibandhanānimittaṃ.

如是（出入息的）近结相（即鼻端或上唇）如倒在平地的树木。

Ñ: As the tree trunk placed on the level piece of ground, so the sign for the anchoring of mindfulness.

Yathā kakacadantā, evaṃ assāsapassāsā.

出入息如锯齿，

Ñ: As the saw's teeth, so the in-breaths and out-breaths.

Yathā rukkhe phuṭṭhakakacadantānaṃ vasena purisassa sati upaṭṭhitā hoti, na āgate vā gate vā kakacadante manasi karoti, na āgatā vā gatā vā kakacadantā aviditā honti, padhānañca paññāyati, payogañca sādheti, visesamadhigacchati, evameva bhikkhu nāsikagge vā mukhanimitte vā satiṃ upaṭṭhapetvā nisinno hoti, na āgate vā gate vā assāsapassāse manasi karoti, na ca āgatā vā gatā vā assāsapassāsā aviditā honti, padhānañca paññāyati, payogañca sādheti, visesamadhigacchati.

而比丘仅于鼻端或口相起念而坐，不于来去的出息入息而作意，但不是不知其来去的出入息，亦知（安般念的）精勤与成就其加行，[PTS 282] 及得其殊胜，即譬如那人仅起念（注意）于触木的锯齿，不于来去的锯齿而作意，但不是不知其来去的锯齿，亦知精勤与成就加行，及得殊胜。

Ñ: As the man's mindfulness, established by the saw's teeth where they touch the tree trunk, without his giving attention to the saw's teeth as they approach and recede, though they are not unknown to him as they do so, and so he manifests effort, carries out a task, and achieves an effect, [282] so too, the bhikkhu sits, having established mindfulness at the nose tip or on the upper lip, without giving attention to the in-breaths and out-breaths as they approach and recede, though they are not unknown to him as they do so, and he manifests effort, carries out a task, and achieves an effect.