解脫道論 十不淨散句
十不淨收帳的散句，收的是兩件要緊事。
禁忌與反差
有重煩惱的初學者，對「不種類」不應取相；原文只說「不種類者，如男女身」，不再判定具體規則。慣見不淨之人，不應作意不淨相；原文所給的理由只有「常觀事故不成厭」，不再補說機制或通則。
後列諸句
原文先說：不淨相若以色起，由一切入當觀；後續依次出現以空起、以界當觀、以不淨起、以不淨當觀。「者」字的連屬沒有解說，「界」四本作「男」，都依原文保留。
十之為十
答文先說身失有十種，再說由十人而成十想；十人十想只明列欲人修膖脹、色愛欲人修青淤、「如淨欲人」修壞爛三例，其餘七項以「餘亦可知」省略。末段另列「不淨相不可得故」「一切不淨想欲對治故」及「若欲行人是其所得，彼當取相」；其中未解的連屬與指稱都維持未決。
The miscellaneous statements close the account of the ten impurities with two important matters.
Prohibitions and Contrast
A beginner with heavy defilements should not take the sign with respect to “a kind that is not.” The source says only “a kind that is not, such as a female or male body” and gives no more precise rule. One accustomed to seeing impurity should not attend to the impure sign; the only reason given is “because one constantly sees such things, revulsion is not formed,” with no further mechanism or universal rule.
The Statements That Follow
The source first says that if the impure sign arises through color, one should contemplate by way of the kasiṇa. It then gives in sequence arising through emptiness, contemplating by way of the element, arising through impurity, and contemplating by way of impurity. The attachment of “one who” is unexplained. Four witnesses read “male” instead of “element”; both remain open.
Why Ten Is Ten
The answer first says that the body's losses are ten, then that ten perceptions are formed because of ten kinds of people. Only three pairings are explicit: a person of desire with the swollen-corpse perception, a person who lusts after beauty with the livid perception, and “a 如淨 person of desire” with the decomposed perception. The other seven are omitted under “the remainder may likewise be known.” The final statements about the impure sign not being obtained, desire/counteraction, and “If a person whose practice is desire is what is obtained by it, that person should take the sign” retain their unresolved attachments and referents.
Shi Huijing · Waken · The Path of Freedom · Miscellaneous Statements on the Ten Impurities · Doorway · Summer 2026
阿羅漢優波底沙造，梁扶南三藏僧伽婆羅譯《解脫道論》〈行門品〉「十不淨散句」· 大正藏 T32n1648〔起 T32 0426b〕。段首〔T32 …〕＝大正藏頁·欄錨。
〔T32 0426b〕
問：於不淨處，云何散句？答：初坐禪人有重煩惱，於不種類不應取相。不種類者，如男女身。若不淨業人，不淨相不應作意。何故？常觀事故不成厭。於畜生身，不起淨想。以一骨起起相自在，於骨取亦復如是。若不淨相以色起，由一切入當觀。若以空起以界當觀者，以不淨起以不淨當觀。
問：何故十不淨不多不少？答：身失有十種故。復由十人故成十想：欲人當修膖脹想，色愛欲人當修青淤想，如淨欲人當修壞爛想，餘亦可知。復次不淨相不可得故、一切不淨想欲對治故。若欲行人是其所得，彼當取相，是故說一切不淨為十種不淨想。
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
不淨處的散句
問：在不淨之處，什麼是散句？
答文先說：初坐禪人若有重煩惱，「於不種類不應取相」；隨後只用「不種類者，如男女身」作例〔T32 426b04–05〕。「不種類」的確切意思，以及它與男女身之間是何種關係，原文沒有解說，因此不先改成某一種現代分類。
若是原文所稱的「不淨業人」，便不應對不淨相作意。這個人名的確切所指沒有解說。問為什麼，答文只說：因為常常看見這類事，所以不能形成厭。
對畜生之身不起淨想；這一句與前後兩事怎樣相接，原文沒有說明。
下一句原作：「以一骨起起相自在，於骨取亦復如是。」〔T32 426b07–08〕「起」字連寫兩次，底本如此；可以確定句中提到一骨、起相自在與於骨取，但兩個「起」怎樣分屬、後半的「亦復如是」回指何處，原文沒有解說。「取」四本作「聚」，兩讀並錄不判。
其後依次寫：「若不淨相以色起，由一切入當觀。若以空起以界當觀者，以不淨起以不淨當觀。」〔T32 426b08–10〕第一句明列以色起與由一切入觀；後文又依次出現以空起、以界當觀、以不淨起、以不淨當觀，但「者」字如何連接後一分句，原文沒有說明，不把三段先整理成一條通用規則。「界」四本作「男」，這裡從底本而不判兩讀。
十不淨何故不多不少
問：為什麼十不淨不多不少？
答：因為身之失有十種的緣故。
再說，由十種人而成十想。原文只列三例：欲人應修膖脹想，色愛欲人應修青淤想，「如淨欲人」應修壞爛想；「如淨欲人」的句法與確切所指沒有解說。其餘七例只以「餘亦可知」省略。
答文接著另列「不淨相不可得故」與「一切不淨想欲對治故」兩個原句；「不可得」所指，以及後一句中「欲」與「對治」的連屬，都沒有進一步解說。下句原作「若欲行人是其所得，彼當取相」〔T32 426b14–15〕；「是其所得」的句法、「其」與「彼」各指什麼，也未說明。可以確定的收句是：所以說一切不淨為十種不淨想。
Miscellaneous Statements at the Impure Place
Question: What are the miscellaneous statements concerning the impure place?
The answer first says that if a beginning meditator has heavy defilements, “one should not take the sign with respect to a kind that is not.” It then gives only the example, “A kind that is not, such as a female or male body” 〔T32 426b04–05〕. The precise meaning of “a kind that is not” and its relation to female and male bodies are not explained, so the phrase is not first converted into a modern classification.
If one is what the source calls “a person whose work is impure,” one should not attend to the impure sign. What kind of person this names is not explained. Asked why, the answer says only: because one constantly sees such things, revulsion is not formed.
Toward the body of an animal, one does not arouse a perception of purity. The source does not explain how this sentence attaches to the two matters around it.
The next sentence reads, “With one bone arising, arising the sign at will; taking at the bone is likewise” 〔T32 426b07–08〕. The character 起 occurs twice consecutively in the base. It is certain that the sentence mentions one bone, arousing the sign at will, and taking at the bone, but the source does not explain how the two occurrences of 起 are distributed or what “likewise” in the latter half refers back to. Four witnesses read 聚 instead of 取; both readings are recorded without judgment.
The passage then writes in sequence: “If the impure sign arises through color, one should contemplate by way of the kasiṇa. If it arises through emptiness, one who should contemplate by way of the element; if it arises through impurity, one should contemplate by way of impurity” 〔T32 426b08–10〕. The first statement explicitly gives arising through color and contemplation by way of the kasiṇa. The remaining text then contains in sequence arising through emptiness, contemplation by way of the element, arising through impurity, and contemplation by way of impurity. The source does not explain how the word “one who” connects the following clause, so these are not first rearranged into a general rule. Four witnesses read “male” instead of “element”; the body follows the base without adjudicating the two readings.
Why the Ten Impurities Are Neither More nor Fewer
Question: Why are the ten impurities neither more nor fewer?
Answer: Because the body's losses are of ten kinds.
Further, ten perceptions are formed because of ten kinds of people. The source gives only three examples: a person of desire should cultivate the swollen-corpse perception; a person who lusts after beauty should cultivate the livid perception; and “a 如淨 person of desire” should cultivate the decomposed perception. The syntax and exact referent of “a 如淨 person of desire” are not explained. The other seven examples are omitted under “the remainder may likewise be known.”
The answer next separately gives the source phrases “because the impure sign cannot be obtained” and “because all perceptions of impurity desire/counteract.” The referent of “cannot be obtained” and the attachment of “desire” and “counteract” in the second phrase are not further explained. The next sentence reads, “If a person whose practice is desire is what is obtained by it, that person should take the sign” 〔T32 426b14–15〕. The syntax of “is what is obtained by it” and the referents of “it” and “that person” are also unexplained. What can be established is the closing statement: therefore all impurity is spoken of as the ten perceptions of impurity.
Shi Huijing · Waken · The Path of Freedom · Miscellaneous Statements on the Ten Impurities · Vernacular · Summer 2026
十門既畢，照例散句收帳。但這一段的散句收的不是雜目，是兩件事：先列何者不應取相或作意，再答十不淨為何不多不少。
散句：三項遮止與後列諸句
「問：於不淨處，云何散句？答：初坐禪人有重煩惱，於不種類不應取相。不種類者，如男女身」〔T32 426b04–05〕——有重煩惱的初學者，對「不種類」不應取相；原文只接著說「不種類者，如男女身」，沒有再判定其具體規則或所遮之故。「若不淨業人，不淨相不應作意。何故？常觀事故不成厭」〔T32 426b06–07〕——第二句另有停問處，下文專說。「於畜生身，不起淨想」〔T32 426b07〕——一句而止，與上下二事的關係未明。三句句式不同：不應取相、不應作意、不起淨想；現文未說三句是否構成同一類規則。
隨後原文寫：「以一骨起起相自在，於骨取亦復如是」〔T32 426b07–08〕。「起」字連寫兩次，底本如此；句中可確定見到一骨、起相自在與於骨取，但兩個「起」怎樣分屬、「亦復如是」回指何處，原文沒有解說。「取」四本作「聚」，兩讀並錄不判。接著原文依次寫：「若不淨相以色起，由一切入當觀。若以空起以界當觀者，以不淨起以不淨當觀」〔T32 426b08–10〕。第一句的條件與後件明列；後續的以空起、以界當觀、以不淨起、以不淨當觀依原次序保存，「者」字的連屬尚無定論。「界」四本作「男」，並錄不判。
停問：天天見不淨的人，為何反而不該修？
「若不淨業人，不淨相不應作意。何故？常觀事故不成厭」〔T32 426b06–07〕——在此停問（「不淨業人」全論唯此一見，其人為誰論文不釋，仍不能確定）：常與不淨為伍之人，於不淨觀豈非近水樓臺？
論文的答案一句見底：常觀事故，不成厭。也就是說，因為常常看見那些事，不能形成厭。原文在這一問只答到此處；它沒有再說作用機制，也沒有把此答擴為十門的通則。
十不淨為何不多不少
「問：何故十不淨不多不少？答：身失有十種故」〔T32 426b10–11〕——第一句只說身失有十種，其十種之目沒有列出。「復由十人故成十想：欲人當修膖脹想，色愛欲人當修青淤想，如淨欲人當修壞爛想，餘亦可知」〔T32 426b11–13〕——十人十想只舉三例；「如淨欲人」的句法與所指不明，照原詞保留，餘七例以「餘亦可知」省略。「復次不淨相不可得故、一切不淨想欲對治故。若欲行人是其所得，彼當取相」〔T32 426b13–15〕——後段明列兩個「故」句與一個「若」句，但「不可得」所指、「欲」和「對治」的連屬、「是其所得」的句法，以及「其」「彼」所指都沒有解說。義疏只按現文順序保存，不由這些未解短語另立十門的一般原理。
這裡只按列目讀：三例明列，七項省略。原文明寫欲人修膖脹想、色愛欲人修青淤想、「如淨欲人」修壞爛想，隨即以「餘亦可知」收束〔T32 426b11–13〕。其餘七人與七想都沒有列出，因此保留三例及省略之實，不增補七項。
收束
回到所見，本段先列三句遮止：對「不種類，如男女身」不應取相，不淨業人不應作意不淨相，對畜生身不起淨想；其後依次寫以色起、由一切入當觀、以空起、以界當觀、以不淨起、以不淨當觀。帶走三件：三種句式各照原文；「界／男」異讀保留；十人十想只明列三例，其餘七項以「餘亦可知」省略。本段既收，增長釋疑與十不淨結偈接續（08-37）。
With the ten practices complete, miscellaneous statements close the account in the usual way. Yet these miscellaneous statements gather not unrelated items but two matters: first, who should not take the sign or attend to it; second, why the ten impurities are neither more nor fewer.
Miscellaneous Statements: Three Prohibitions and the Statements That Follow
“Question: What are the miscellaneous statements concerning the impure place? Answer: If a beginning meditator has heavy defilements, one should not take the sign with respect to a kind that is not. A kind that is not, such as a female or male body” 〔T32 426b04–05〕. A beginner with heavy defilements should not take a sign with regard to “a kind that is not.” The source adds only “a kind that is not, such as a female or male body,” without deciding a precise rule or stating why it is prohibited. “If one is a person whose work is impure, one should not attend to the impure sign. Why? Because one constantly sees such things, revulsion is not formed” 〔T32 426b06–07〕. The second statement provides a separate place to pause, discussed below. “Toward the body of an animal, one does not arouse a perception of purity” 〔T32 426b07〕. It stops with this one sentence, whose relation to the two surrounding matters is unclear. The three statements use three different forms: one should not take the sign; one should not attend; one does not arouse a perception of purity. The received text does not say whether they form one class of rule.
The source then writes, “With one bone arising, arising the sign at will; taking at the bone is likewise” 〔T32 426b07–08〕. The character 起 occurs twice consecutively in the base. One bone, arousing the sign at will, and taking at the bone are certain, but how the two occurrences of 起 are distributed and what “likewise” refers back to are unexplained. Four witnesses read 聚 instead of 取; both are recorded without judgment. The source continues: “If the impure sign arises through color, one should contemplate by way of the kasiṇa. If it arises through emptiness, one who should contemplate by way of the element; if it arises through impurity, one should contemplate by way of impurity” 〔T32 426b08–10〕. The condition and consequence of the first statement are explicit. The later arising through emptiness, contemplating by way of the element, arising through impurity, and contemplating by way of impurity remain in source order; the attachment of “one who” is unresolved. Four witnesses read 男, “male,” instead of 界, “element”; both are recorded without judgment.
Pause at the Question: Why Should Someone Who Sees Impurity Every Day Not Cultivate It?
“If one is a person whose work is impure, one should not attend to the impure sign. Why? Because one constantly sees such things, revulsion is not formed” 〔T32 426b06–07〕. Pause here. The phrase “a person whose work is impure” occurs only once in the whole treatise and is not explained, so the identity of that person remains uncertain. If someone constantly lives among impurity, would that not put the person close to the practice?
The treatise's answer reaches the bottom in one sentence: because one constantly sees such things, revulsion is not formed. This question is answered only to that point. It supplies no further mechanism and does not turn the answer into a rule for all ten practices.
Why the Ten Impurities Are Neither More nor Fewer
“Question: Why are the ten impurities neither more nor fewer? Answer: Because the body's losses are of ten kinds” 〔T32 426b10–11〕. The first sentence says only that the body's losses are ten; the ten are not listed. “Further, ten perceptions are formed because of ten kinds of people: a person of desire should cultivate the swollen-corpse perception; a person who lusts after beauty should cultivate the livid perception; a 如淨 person of desire should cultivate the decomposed perception; the remainder may likewise be known” 〔T32 426b11–13〕. Only three of the ten people and ten perceptions are exemplified. The syntax and referent of “a 如淨 person of desire” are unclear and are retained as given; the other seven are omitted under “the remainder may likewise be known.” “Further, because the impure sign cannot be obtained; because all perceptions of impurity desire/counteract. If a person whose practice is desire is what is obtained by it, that person should take the sign” 〔T32 426b13–15〕. The latter part explicitly gives two clauses ending “because” and one conditional clause, but does not explain the referent of “cannot be obtained,” the attachment of “desire” and “counteract,” the syntax of “is what is obtained by it,” or the referents of “it” and “that person.” The exposition preserves the received order and builds no general theory of the ten practices from these unexplained phrases.
The list is read only as a list: three examples are stated and seven are omitted. The source explicitly has the person of desire cultivate the swollen-corpse perception, the person who lusts after beauty cultivate the livid perception, and “a 如淨 person of desire” cultivate the decomposed perception, then immediately closes with “the remainder may likewise be known” 〔T32 426b11–13〕. The remaining seven people and seven perceptions are not listed. The three examples and the fact of omission are preserved without supplementation.
Conclusion
Return to what is seen. The passage first gives three prohibitions: one should not take the sign with respect to “a kind that is not, such as a female or male body”; a person whose work is impure should not attend to the impure sign; and one does not arouse a perception of purity toward the body of an animal. It then gives in sequence arising through color, contemplating by way of the kasiṇa, arising through emptiness, contemplating by way of the element, arising through impurity, and contemplating by way of impurity. Carry away three things: the three different sentence forms remain as written; the element/male variant remains open; and among the ten people and ten perceptions only three examples are explicit, with the other seven omitted under “the remainder may likewise be known.” The next unit continues with the question about development and the concluding verses on the ten impurities.
Shi Huijing · Waken · The Path of Freedom · Miscellaneous Statements on the Ten Impurities · Exposition · Summer 2026
考據Apparatus
全段定位 本段出自《解脫道論》卷第六〈行門品〉之三，接前段夾註「（骨想已竟）」〔T32 426b03〕而下。十不淨想十門既畢，本段以二問收之：一問散句、一問十不淨何以不多不少。其下「問：何故不令增長？」〔T32 426b16〕另起一問，屬 08-37（增長釋疑與結偈）——此界之切依偈之所繫——偈為答中之引證，不與其引導句割裂。
一、科判定位
本段二問，問答之界逐字可核：
| 節 | 經文起訖逐字（各繫其錨） |
|---|---|
| 不淨處之散句 | 「問：於不淨處，云何散句？」〔T32 426b04〕…「以不淨起以不淨當觀」〔T32 426b10〕 |
| 十不淨何故不多不少 | 「問：何故十不淨不多不少？」〔T32 426b10–11〕…「是故說一切不淨為十種不淨想」〔T32 426b15–16〕 |
本單元起於 426b04 散句之問、止於 426b16 十種不淨想之語。
全段定位錨
〔T32, 426b04–16〕
二、詞義與譯語（逐字各繫其錨）
| 名相 | 本段用法 | 章內接點（可核） |
|---|---|---|
| 不種類 | 「於不種類不應取相」〔T32 426b05〕，自釋「不種類者，如男女身」〔T32 426b05〕 | 此句無校記；「取／聚」校記繫 426b08「於骨取」（見目三） |
| 不淨業人 | 「若不淨業人，不淨相不應作意」〔T32 426b06〕，答以「常觀事故不成厭」〔T32 426b06–07〕 | 「不淨業人」全論唯此一見，論文不釋其人，不代考定 |
| 畜生身 | 「於畜生身，不起淨想」〔T32 426b07〕 | 一句而止，論文不更釋；此句與上下二事之關係論文不明言，照錄不判 |
| 一骨起 | 「以一骨起起相自在」〔T32 426b07–08〕 | 「起」字重出（起起），底本如此，照錄不改、不代刪 |
| 以空起以界當觀 | 「若以空起以界當觀者」〔T32 426b09〕，收作「以不淨起以不淨當觀」〔T32 426b10〕 | 「界」字有校記（見目三），四本作「男」；二讀所觀之門遂異 |
| 身失十種 | 「身失有十種故」〔T32 426b11〕 | 十不淨不多不少之首答；「身失」十種之目論文不列，照錄不補、不代配數 |
| 十人成十想 | 「復由十人故成十想」〔T32 426b11〕，例出三而以「餘亦可知」〔T32 426b13〕收 | 十人之目論文唯出其三（欲人·色愛欲人·如淨欲人），餘七以「餘亦可知」略之；照錄不補、不代擬其餘七人 |
三、校記與異讀
本段範圍內大正藏校記二處，均誌而不改；本文之讀一律依大正本：
| 錨 | 底本 | 異讀 | 見證 |
|---|---|---|---|
| 426b08 | 取（於骨取亦復如是） | 聚 | 【宋】【元】【明】【宮】 |
| 426b09 | 界（以界當觀者） | 男 | 【宋】【元】【明】【宮】 |
誌錄不判二事：
- 426b09「若以空起以界當觀者」之「界」，四本作「男」——作「界」則與界門相應，作「男」則承上文之「男女身」〔T32 426b05〕；所觀之門遂異。並錄不判，本文從底本。
- 426b08「於骨取亦復如是」之「取」，四本作「聚」。並錄不判。
校本零命中二項：本段正文缺字零命中；夾註零命中。
四、論主引據
本段無標為佛語或他說之引據，查無所獲。
五、譬喻·修辭
- 二問收門〔T32 426b04–16〕：散句與十數之所以二問並下，收十不淨一門——與 08-25 定處散句、08-32 一切入散句之收門同體。
- 例三而略七〔T32 426b12–13〕：十人成十想，唯出欲人·色愛欲人·如淨欲人三例，餘以「餘亦可知」收之。
- 不應與不起之三疊〔T32 426b04–07〕：於不種類不應取相、不淨相不應作意、於畜生身不起淨想——三事並列而各不同其所遮，論文不會通，照錄不判。
六、章內互讀
- 前指：九不淨想 08-35〔T32 425c01–426b03〕；膖脹想之九功德 08-33〔T32 424c20–23〕；定處散句 08-25〔T32 422a28–422b19〕；一切入散句 08-32〔T32 424b15–424c14〕。
- 後指：增長釋疑與結偈自「問：何故不令增長？」〔T32 426b16〕起（08-37）。
七、傳本
作者、譯者與傳本諸問題，本編不於考據內立說。
Location of the whole passage This passage is in fascicle six, part three of the Chapter on Fields of Practice in the Path of Freedom, following the parenthetical note “The bone perception is finished” 〔T32 426b03〕. With all ten perceptions of impurity complete, two questions close their account: one asks for miscellaneous statements, the other why the impurities are neither more nor fewer than ten. The following “Question: Why does one not cause development?” 〔T32 426b16〕 begins a new question and belongs to 08-37, the explanation of development and concluding verses. This boundary follows what the verse is attached to: the verse serves as evidence within that answer and is not cut away from its introductory statement.
1. Structural Location
The passage has two questions, whose boundaries can be checked word for word:
| Section | Verbatim limits of the source, each with its anchor |
|---|---|
| Miscellaneous statements concerning the impure place | “Question: What are the miscellaneous statements concerning the impure place?” 〔T32 426b04〕 … “if it arises through impurity, one should contemplate by way of impurity” 〔T32 426b10〕 |
| Why the ten impurities are neither more nor fewer | “Question: Why are the ten impurities neither more nor fewer?” 〔T32 426b10–11〕 … “Therefore all impurity is spoken of as the ten perceptions of impurity” 〔T32 426b15–16〕 |
This unit begins with the question on miscellaneous statements at 426b04 and ends with the statement on the ten perceptions of impurity at 426b16.
Anchor for the whole passage
〔T32, 426b04–16〕
2. Terms and Translation (Every Citation Anchored)
| Term | Use in this passage | Checkable connection within the treatise |
|---|---|---|
| 不種類, a kind that is not | “One should not take the sign with respect to a kind that is not” 〔T32 426b05〕, explained only as “a kind that is not, such as a female or male body” 〔T32 426b05〕 | The sentence has no critical note. The 取／聚 note belongs to “taking at the bone” at 426b08 (section 3) |
| 不淨業人, a person whose work is impure | “If one is a person whose work is impure, one should not attend to the impure sign” 〔T32 426b06〕, answered “because one constantly sees such things, revulsion is not formed” 〔T32 426b06–07〕 | The expression occurs only once in the treatise. The person is not explained and no external identification is supplied |
| Body of an animal, 畜生身 | “Toward the body of an animal, one does not arouse a perception of purity” 〔T32 426b07〕 | The statement stops there and receives no further explanation. Its relation to the matters before and after it is not stated |
| 一骨起 | “With one bone arising, arising the sign at will” 〔T32 426b07–08〕 | 起 is repeated consecutively in the base, 起起. It is retained without deletion or emendation |
| 以空起以界當觀 | “If it arises through emptiness, one who should contemplate by way of the element” 〔T32 426b09〕, followed by “if it arises through impurity, one should contemplate by way of impurity” 〔T32 426b10〕 | 界 has a critical note (section 3); four witnesses read 男. The two readings direct contemplation to different subjects |
| Ten losses of the body, 身失十種 | “Because the body's losses are of ten kinds” 〔T32 426b11〕 | The first answer to why the ten impurities are neither more nor fewer. The ten losses are not listed and are not supplied or numerically assigned |
| Ten people form ten perceptions, 十人成十想 | “Further, ten perceptions are formed because of ten kinds of people” 〔T32 426b11〕, giving three examples and closing “the remainder may likewise be known” 〔T32 426b13〕 | Only three of the ten people are named: a person of desire, a person who lusts after beauty, and a 如淨 person of desire. The other seven are omitted; they are not reconstructed |
3. Critical Notes and Variant Readings
The Taishō apparatus gives two notes in this passage. Both are recorded without altering the body, which follows the Taishō base text throughout:
| Anchor | Base text | Variant | Witnesses |
|---|---|---|---|
| 426b08 | 取, in 於骨取亦復如是 | 聚 | 【宋】【元】【明】【宮】 |
| 426b09 | 界, in 以界當觀者 | 男 | 【宋】【元】【明】【宮】 |
Two matters are recorded without adjudication:
- At 426b09, four witnesses read 男 instead of the base 界 in “if it arises through emptiness, one who should contemplate by way of the element.” With 界 it corresponds to the element practice; with 男 it continues “female or male body” at 〔T32 426b05〕. The subject of contemplation thereby differs. Both are recorded without judgment; the body follows the base.
- At 426b08, four witnesses read 聚 instead of 取 in “taking at the bone is likewise.” Both are recorded without judgment.
Two zero-hit checks against the critical text: no missing-character or gaiji marker occurs in this passage, and no inline parenthetical annotation occurs.
4. Authorities Cited by the Treatise
No statement is marked as the Buddha's word or another person's teaching in this passage.
5. Simile and Rhetoric
- Two questions closing the practice 〔T32 426b04–16〕: the miscellaneous statements and the reason for the number ten close the ten impurities, in the same broad form as the miscellaneous statements on locations in 08-25 and on the kasiṇas in 08-32.
- Three examples, seven omitted 〔T32 426b12–13〕: of ten people forming ten perceptions, only the person of desire, person who lusts after beauty, and 如淨 person of desire are given; the rest close under “the remainder may likewise be known.”
- Threefold pattern of prohibition and non-arising 〔T32 426b04–07〕: one should not take the sign with respect to a kind that is not; one should not attend to the impure sign; one does not arouse a perception of purity toward an animal's body. The three are juxtaposed but prohibit different things. The treatise does not harmonize them.
6. Internal Cross-Reading
- Backward: the nine other perceptions of impurity in 08-35 〔T32 425c01–426b03〕; the nine qualities of the swollen-corpse perception in 08-33 〔T32 424c20–23〕; miscellaneous statements on locations in 08-25 〔T32 422a28–422b19〕; miscellaneous statements on the kasiṇas in 08-32 〔T32 424b15–424c14〕.
- Forward: the explanation of development and concluding verses begin with “Question: Why does one not cause development?” 〔T32 426b16〕 in 08-37.
7. Transmission
This edition takes no position here on questions of authorship, translation history, or transmission.
Shi Huijing · Waken · The Path of Freedom · Miscellaneous Statements on the Ten Impurities · Apparatus · Summer 2026