Visuddhimagga XI-47

310. Yassa pana evaṃ bhāvayato kammaṭṭhānaṃ na ijjhati, tena sasambhāravibhattito bhāvetabbaṃ.

2.（以分别其机构而修习）如果这样修习，他的业处仍未成就者，当「以分别其机构」而修习。

[(2) WITH CONSTITUENTS BY ANALYSIS]

Ñ(XI,47): However, if his meditation subject is not successful while he develops it in this way, then he should develop it with constituents by analysis.

Kathaṃ?

如何修？

Ñ: How?

Tena hi bhikkhunā yaṃ taṃ kāyagatāsatikammaṭṭhānaniddese sattadhā uggahakosallaṃ dasadhā manasikārakosallañca vuttaṃ. Dvattiṃsākāre tāva taṃ sabbaṃ aparihāpetvā tacapañcakādīnaṃ anulomapaṭilomato vacasā sajjhāyaṃ ādiṃkatvā sabbaṃ tattha vuttavidhānaṃ kātabbaṃ.

而彼比丘，第一不忘失三十二分身中所说的一切善巧──如身至念业处的解释中所说的七种学习善巧及十种作意善巧，然后当顺逆的诵习皮的五种等，一切都依那里所述的规定而行。

Ñ: Firstly, the bhikkhu should carry out all the directions given for the thirty-two-fold aspect in the description of mindfulness occupied with the body as a meditation subject (Ch. VIII, §§48-78), namely, the sevenfold skill in learning and the tenfold skill in giving attention, and he should start with the verbal recitation, in direct and reverse order, of the skin pentad and so on, without omitting any of it.

Ayameva hi viseso, tattha vaṇṇasaṇṭhānadisokāsaparicchedavasena kesādayo manasikaritvāpi paṭikkūlavasena cittaṃ ṭhapetabbaṃ, idha dhātuvasena.

但有这样的差异：那里是以色、形、方位、处所及界限而作意于发等，以厌恶而置其心，这里则以界（而置其心）。

Ñ: The only difference is this: there, after giving attention to the head hairs, etc., as to colour, shape, direction, location, and delimitation, the mind had to be fixed by means of repulsiveness (Ch. VIII, §83), but here it is done by means of elements.

Tasmā vaṇṇādivasena pañcadhā pañcadhā kesādayo manasikaritvā avasāne evaṃ manasikāro pavattetabbo.

是故以色等五种的作意于发等之后，当维持这样的作意：

Ñ: Therefore at the end of each part after giving attention to head hairs, etc., each in the five ways beginning with colour (Ch. Vm, §83), attention should be given as follows.