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"Parassa vā assāsapassāsakāye"ti idaṃ sammasanavāravasenāyaṃ pāḷi pavattāti katvā vuttaṃ, samathavasena pana parassa assāsapassāsakāye appanānimittuppatti eva natthi. Aṭṭhapetvāti antarantarā na ṭhapetvā. Aparāparaṃ sañcaraṇakāloti ajjhattabahiddhādhammesupi nirantaraṃ vā bhāvanāya pavattanakālo kathito. Ekasmiṃ kāle panidaṃ ubhayaṃ na labbhatīti "ajjhattaṃ, bahiddhā"ti ca vuttaṃ idaṃ dhammadvayaṃ ghaṭitaṃ ekasmiṃ kāle ekato ārammaṇabhāvena na labbhati, ekajjhaṃ ālambituṃ na sakkāti attho.

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"Parassa vā assāsapassāsakāye"ti idaṃ sammasanavāravasenāyaṃ pāḷi pavattāti katvā vuttaṃ, samathavasena pana parassa assāsapassāsakāye appanānimittuppatti eva natthi. By way of the practice of quietude [samatha bhavana] however there is no arising of the sign of full absorption [appana nimittuppatti] in another's respiration-body.
Aṭṭhapetvāti antarantarā na ṭhapetvā. Without leaving aside at intervals, nor from time to time nor occasionally.
Aparāparaṃ sañcaraṇakāloti ajjhattabahiddhādhammesupi nirantaraṃ vā bhāvanāya pavattanakālo kathito. The time when the mind moves repeatedly back and forth. Or the time when the meditation proceeds incessantly, in the internal and external phenomena.
Ekasmiṃ kāle panidaṃ ubhayaṃ na labbhatīti "ajjhattaṃ, bahiddhā"ti ca vuttaṃ idaṃ dhammadvayaṃ ghaṭitaṃ ekasmiṃ kāle ekato ārammaṇabhāvena na labbhati, ekajjhaṃ ālambituṃ na sakkāti attho. This pair of things stated in combination as internal and external cannot be found in the form of an object at one time, simultaneously. It is not possible to objectify (these two) together is the meaning.