Evaṃ mettādipubbaṅgamaṃ catukkapañcakajjhānavasena bhāvanaṃ dassetvā puna kāyānupassanādipubbaṅgamaṃ dassetuṃ ‘‘yato kho te bhikkhu ayaṃ samādhi evaṃ bhāvito hoti bahulīkato, tato te bhikkhu evaṃ sikkhitabbaṃ kāye kāyānupassī viharissāmī’’ti ādiṃ vatvā ‘‘yato kho te bhikkhu ayaṃ samādhi evaṃ bhāvito bhavissati subhāvito, tato tvaṃ bhikkhu yena yeneva gagghasi, phāsuññeva gagghasi, yattha yattheva ṭhassasi, phāsuññeva ṭhassasi, yattha yattheva nisīdissasi, phāsuññeva nisīdissasi, yattha yattheva seyyaṃ kappessasi, phāsuññeva seyyaṃ kappessasī’’ti arahattanikūṭena desanaṃ samāpesi.
如是指示了以慈等为先导而修习四种及五种禅，再指示以身随观等为先导说：「比丘！因你修习多作此定，故比丘！其次你当这样学：我于身观身住等」，又说：「比丘！你要修习此定而善修习已，此后比丘！则你行于何处必得安乐行，立于何处必得安乐立，[PTS 324] 坐于何处必得安乐坐，卧于何处必得安乐卧」，这样以阿罗汉果的顶点而结束其说法。
Ñ(IX,118): Having thus shown how its [further] development by means of quadruple and quintuple jhāna is preceded by lovingkindness, etc., and having told him, 'As soon as this concentration has been developed by you, bhikkhu, and frequently practised, then you should train thus: "I shall dwell contemplating the body as a body" ', etc., he concluded the discourse with Arahantship as its culmination thus: 'As soon as this concentration has been developed by you, bhikkhu, completely developed, then wherever you go you will go in comfort, wherever you stand you will stand in comfort, wherever [324] you sit you will sit in comfort, wherever you make your couch you will do so in comfort' (A.iv,301).
Tasmā tikacatukkajjhānikāva mettādayo, upekkhā pana avasesaekajjhānikāvāti veditabbā.
是故慈等（的前三梵住）仅属于（前）三禅及（前）四禅，而舍梵住仅属其余的一禅。
Ñ: From that it must be understood that the [three] beginning with lovingkindness have only triple-quadruple jhāna, and that equanimity has only the single remaining jhāna.
Tatheva ca abhidhamme (dha. sa. 251 ādayo; vibha. 673 ādayo) vibhattāti.
这在阿毗达摩（《法聚论》的心生品等）中亦同样解说。
Ñ: And they are expounded in the same way in the Abhidhamma as well.
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