Aparo nayo, catutthajjhānasamādhinā samāhite.
亦可以另一种方法解说：即以第四禅定而「等持」；
Ñ(XII,19): Another method: It is concentrated by means of fourth-jhāna concentration.
Nīvaraṇadūrabhāvena parisuddhe.
以远离诸盖而「清净」；
Ñ: It is purified by separation from the hindrances.
Vitakkādisamatikkamena pariyodāte.
以超越寻伺等而「洁白」；
Ñ: It is bright owing to the surmounting of applied thought and the rest.
Jhānapaṭilābhapaccayānaṃ icchāvacarānaṃ abhāvena anaṅgaṇe.
以没有为得禅的障碍的恶欲之行故「无秽」；
Ñ: It is unblemished owing to absence of evil wishes based on the obtainment of jhāna.
Abhijjhādīnaṃ cittassa upakkilesānaṃ vigamena vigatūpakkilese.
以离诸贪欲等心的随烦恼故「离随烦恼」。
Ñ: It is rid of defilement owing to the disappearance of the defilements of the mind consisting in covetousness, etc.;
Ubhayampi cetaṃ anaṅgaṇasuttavatthasuttānusārena (ma. ni. 1.57 ādayo) veditabbaṃ. Vasippattiyā mudubhūte.
而此（无秽及离随烦恼）两者，当知在《无秽经》及《布喻经》中说由于获得自在故「柔软」。
Ñ: and both of these should be understood according to the Anaṅgaṇa Sutta (M. Sutta 5) and the Vattha Sutta (M. Sutta 7). It is become malleable by masterability.
Iddhipādabhāvūpagamena kammaniye.
由于近于神足的状态故「适于作业」。
Ñ: It is wieldy by reaching the state of a road to power (§50).
Bhāvanāpāripūriyā paṇītabhāvūpagamena ṭhite āneñjappatte.
以完成修习而近于微妙的状态故「安住不动」。
Ñ: It is steady and attained to imperturbability by reaching the refinement of completed development;
Yathā āneñjappattaṃ hoti, evaṃ ṭhiteti attho.
如成不动即是安住之义。
Ñ: the meaning is that according as it has attained imperturbability so it is steady.
Evampi aṭṭhaṅgasamannāgataṃ cittaṃ abhinīhārakkhamaṃ hoti abhiññāsacchikaraṇīyānaṃ dhammānaṃ abhiññāsacchikiriyāya pādakaṃ padaṭṭhānabhūtanti.
如是具备这八支的心，[PTS 378] 则为（神通的）基础及足处（直接的原因）而适合于以作证神通的诸法而证诸神通。
Ñ: And the consciousness possessing these eight factors in this way [378] is susceptible of being directed to the realization by direct-knowledge of states realizable by direct-knowledge, since it is the basis, the proximate cause, for them.
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