Visuddhimagga VIII-208

229. Yathā hi aññāni kammaṭṭhānāni uparūpari vibhūtāni honti, na tathā idaṃ.

对于其它的诸业处（之相）愈向上（修习）而愈明了，但此（业处之相）则不然。

Ñ(VIII,208): For while other meditation subjects become clearer at each higher stage, this one does not:

Idaṃ pana uparūpari bhāventassa sukhumattaṃ gacchati,

此（安般念业处之相）则愈向上修习而至于更微细，

Ñ: in fact, as he goes on developing it, it becomes more subtle for him at each higher stage,

upaṭṭhānampi na upagacchati,

甚至于不现起。

Ñ: and it even comes to the point at which it is no longer manifest.

evaṃ anupaṭṭhahante pana tasmiṃ tena bhikkhunā uṭṭhāyāsanā cammakhaṇḍaṃ papphoṭetvā na gantabbaṃ.

若到了（出入息）不现之时，彼比丘不宜从座而起拂除（其所坐的）皮革片（之尘）而去。

Ñ: However, when it becomes unmanifest in this way, the bhikkhu should not get up from his seat, shake out his leather mat, and go away.

Kiṃ kātabbaṃ?

怎么办呢？

Ñ: What should be done?

‘‘Ācariyaṃ pucchissāmī’’ti vā, ‘‘naṭṭhaṃ dāni me kammaṭṭhāna’’nti vā na vuṭṭhātabbaṃ.

即不应起如是想：「我去问阿阇梨」或「现在已失去了我的业处」。

Ñ: He should not get up with the idea 'Shall I ask the teacher?' or 'Is my meditation subject lost?';

Iriyāpathaṃ vikopetvā gacchato hi kammaṭṭhānaṃ navanavameva hoti.

因为乱了他的威仪而去，只成为新新的业处。

Ñ: for by going away, and so disturbing his posture, the meditation subject has to be started anew.

Tasmā yathānisinneneva desato āharitabbaṃ.

是故只应坐于（原处）而于（出入息的）所触之处取回（业处之相）。

Ñ: So he should go on sitting as he was and [temporarily] substitute the place [normally touched for the actual breaths as the object of contemplation].