Vivaṭṭānupassanāti saṅkhārupekkhā ceva anulomañca.
（18）「还灭随观」，即行舍智及随顺智。
Ñ(XXII,121): (18) Contemplation of turning away is equanimity about formations and conformity.
Tadā hissa cittaṃ īsakapoṇe padumapalāse udakabindu viya sabbasmā saṅkhāragatā patilīyati, patikuṭati, pativattatīti vuttaṃ. Tasmā tāya saṃyogābhinivesassa pahānaṃ hoti, kāmasaṃyogādikassa kilesābhinivesassa kilesappavattiyā pahānaṃ hotīti attho.
这是指此时他（瑜伽者）的心从一切诸行退缩沉没及还转而说的，如在倾斜的荷叶上的滴水相似。[PTS 696]以此而断结着──即是断欲结等的烦恼住着及烦恼的转起之义。
Ñ: For at that point his mind is said to retreat, retract and recoil from the whole field of formations, as a water drop does on a lotus leaf that slopes a little. That is why through its means misinterpreting (insisting) due to bondage is abandoned. [696] The meaning is: abandoning of the occurrence of defilement that consists in misinterpreting defiled by the bondage of sense desires, and so on.
Evaṃ vitthārato tadaṅgappahānaṃ veditabbaṃ. Pāḷiyaṃ pana ‘‘tadaṅgappahānañca diṭṭhigatānaṃ nibbedhabhāgiyaṃ samādhiṃ bhāvayato’’ti (paṭi. ma. 1.24) saṅkhepeneva vuttaṃ.
当知这是「彼分断」的详说。在圣典中则仅这样的略说：[《无碍解道》Pts.I,p.27.]「修抉择分之定的人，则断恶见的一部分」。
Ñ: Abandoning by substitution of opposites should be understood in detail in this way. But in the texts it is stated in brief thus: 'Abandoning of views by substitution of opposites comes about in one who develops concentration partaking of penetration' (Ps.i,27).
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