解脫道論 十不淨增長釋疑與結偈
本段問：「何故不令增長？」第一答依次說：樂厭欲者令起自性身想；有自性身想，於想速得厭；增長不淨想則身相得除；自身想已除便不速得厭，所以不應令增長。「彼分故」所指未明，身相與自身想的關係也不另判。
但論文又說：「若得無欲，為修大心，成令增長。」這裡只可確定條件、所為與結句：若得無欲，為修大心，可以令增長。原文不說「得無欲」與前答所說的厭如何相接，也不解釋兩答的心理關係；其為一人先後抑或兩種人，論文不判。
接著引阿毘曇語；「處離欲等，初禪正受住膖脹，及起無量事」的句法承接未明，不強行分句。末引大德摨狗父偈：比丘在怖畏林處修骨想，普令滿此地；我知彼比丘，速當斷欲染。偈中「普令滿此地」同前面哪一答相接，原文不判。
This passage asks, “Why does one not cause development?” The first answer says in sequence: for one who delights in revulsion toward desire, cause the natural perception of the body to arise; with that perception, revulsion is quickly gained; if the impure perception is developed, the bodily sign is removed; once the perception of one's own body is removed, revulsion is not quickly gained; therefore development should not be caused. The referent of “because of that division” remains unclear, as does the relation between bodily sign and perception of one's own body.
Yet the treatise also says: “If freedom from desire has been gained, then for cultivating a great mind, development may be accomplished.” Only the condition, purpose, and conclusion are certain: if freedom from desire has been gained, development may be caused for cultivating a great mind. The source does not say how “gaining freedom from desire” joins the revulsion in the preceding answer, does not explain a psychological relation between the answers, and does not decide whether they describe successive stages of one person or two people.
An Abhidharma statement follows. The syntax of “Place, seclusion from desire and so forth, the attainment of the first jhāna abides in swelling, and arouses immeasurable matters” remains unclear and is not forcibly repunctuated. The closing verse of the Venerable 摨狗父 says that a bhikkhu in a fearful forest place cultivates the bone perception and fills this whole ground with it; “I know that bhikkhu: he will swiftly cut off the stain of desire.” The source does not decide which preceding answer receives “fills this whole ground.”
Shi Huijing · Waken · The Path of Freedom · Why the Ten Impurities Are Not Developed Further, and the Closing Verse · 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〉「十不淨增長釋疑與結偈」· 大正藏 T32n1648〔起 T32 0426b〕。段首〔T32 …〕＝大正藏頁·欄錨。
〔T32 0426b〕
問：何故不令增長？答：若人樂厭欲，令起自性身想。何故？若有自性身想，於想速得厭，彼分故。已令增長不淨想，是其身相得除。已除自身想，不速得厭，是故不應令增長。又說若得無欲，為修大心成令增長。如阿毘曇說：處離欲等，初禪正受住膖脹，及起無量事。如大德摨狗父說偈：
比丘佛家財， 於怖畏林處，
既已修骨想， 普令滿此地；
我知彼比丘， 速當斷欲染（十不淨已竟）。
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.
何故不令增長
問：為什麼不令增長？
答：若人樂於厭欲，就令自性身想生起。為什麼？若有自性身想，就能在這種想上很快生起厭離。接著原文說「彼分故」；「彼分」在這裡指什麼，本段沒有說明，所以不替它指定所指。
已令增長不淨想，是它的身相得除。已除自身之想，就不速得厭，所以不應令增長。
又說：若得無欲，為修大心，就成令增長。
接著引阿毘曇的話。原文列出：「處離欲等，初禪正受住膖脹，及起無量事。」可以確定其中提到離欲等、初禪正受、住膖脹與起無量事；但「處」接在哪裡、「等」包括什麼、誰住於膖脹，以及「及起無量事」承接哪一項，句法都不清楚。這裡保留原有次序，不予分句或指定主語。
如大德摨狗父說偈：
大德摨狗父偈
比丘是佛家之財，在怖畏的林處；既已修骨想，普令滿此地；我知道那位比丘，速當斷欲染。（十不淨已竟）
Why Development Is Not Caused
Question: Why does one not cause development?
Answer: If a person delights in revulsion toward desire, one causes the natural perception of the body to arise. Why? If the natural perception of the body is present, one quickly gains revulsion in relation to that perception. The source next says, “because of that division.” What “that division” refers to here is not explained, so no referent is assigned to it.
Once the perception of impurity has been developed, the bodily sign is removed. Once the perception of one's own body has been removed, revulsion is not gained quickly. Therefore development should not be caused.
It is further said: if freedom from desire has been gained, then for cultivating a great mind, development may be accomplished.
The treatise next quotes the Abhidharma. The received wording lists: “Place, seclusion from desire and so forth, the attainment of the first jhāna abides in swelling, and arouses immeasurable matters.” It is certain that the wording mentions seclusion from desire and so forth, attainment of the first jhāna, abiding in swelling, and arousing immeasurable matters. Yet the syntax does not make clear what “place” attaches to, what “and so forth” includes, who abides in swelling, or which item “and arouses immeasurable matters” continues. The sequence is retained without repunctuation or an assigned subject.
As the Venerable 摨狗父 said in verse:
The Verse of the Venerable 摨狗父
The bhikkhu is the wealth of the Buddha's family, dwelling in a fearful forest place. Having cultivated the perception of bones, he fills this whole ground with it. I know that bhikkhu: he will swiftly cut off the stain of desire. （The ten impurities are finished.）
Shi Huijing · Waken · The Path of Freedom · Why the Ten Impurities Are Not Developed Further, and the Closing Verse · Vernacular · Summer 2026
本段以「問：何故不令增長？」起問〔T32 426b16〕，答文先說「若人樂厭欲」，後以「又說」引出「若得無欲」〔T32 426b20〕，再接阿毘曇之語與大德摨狗父之偈〔T32 426b21–25〕。兩種答語如何相互關聯，是同一人的先後還是不同情況，原文沒有說明；這裡只保留各自的條件與答語。
一問中列出兩種答語
第一段答語從「若人樂厭欲」開始，說明令起自性身想；第二段從「又說若得無欲」開始，說明為修大心而成令增長。原文沒有判兩答的高下，也沒有解釋兩項條件之間的關係。題目只問為何不令增長，答文卻同時保存不應增長與成令增長兩種說法；義疏不替原文把它們合併成單一規則。
第一答：自性身想與不應增長
「答：若人樂厭欲，令起自性身想。何故？若有自性身想，於想速得厭，彼分故」〔T32 426b16–18〕。可以直接讀出的次序是：先說樂厭欲者，次說令起自性身想，再說有自性身想則於想速得厭。「彼分故」中的「彼分」所指未明，不強行指定。
接著說：「已令增長不淨想，是其身相得除。已除自身想，不速得厭，是故不應令增長」〔T32 426b18–20〕。這裡明載增長不淨想之後身相得除，已除自身想之後不速得厭，因此結論是不應令增長。「身相」與「自身想」是否同指，原文沒有說明；這裡只保存句中先後與因果詞，不另加心理機制或譬喻。
第二答：若得無欲，為修大心成令增長
「又說若得無欲，為修大心成令增長」〔T32 426b20–21〕。這一句以「若得無欲」為條件，以「為修大心」說明所為，結句是「成令增長」；「大心」在本段沒有解釋。原文也沒有說明它同前一答怎樣銜接。
其後引文作：「如阿毘曇說：處離欲等，初禪正受住膖脹，及起無量事」〔T32 426b21–22〕。其中「處」的承接、「等」的範圍、「初禪正受」與「住膖脹」的關係，以及「及起無量事」承接何項，都不能由本句確定。可以確定的只有這些語詞及其次序；所引不出品目，也不予重新分句。
停問一處：關門的偈，為何唱的是「滿此地」
「如大德摨狗父說偈」之後，偈依次說：比丘佛家財；在怖畏林處；既已修骨想；普令滿此地；我知那位比丘；他將迅速斷除欲染〔T32 426b22–25〕。偈緊接阿毘曇引文之後，這是文序可以確定的事實；「普令滿此地」應歸於前面哪一種答語，原文沒有標明，因此不作分配。
前四句列出比丘、所在之處與所修骨想，後兩句轉為「我知彼比丘，速當斷欲染」。由敘述那位比丘轉到說偈者自稱「我知」，是句面可見的變化；說偈者的身分、所知方式以及偈同兩答的關係，文中都沒有補充。「大德摨狗父」有「德／得」「父／文」異讀，按底本保存並列異文，不由人名推定作者身分。
收束
夾註「（十不淨已竟）」〔T32 426b25〕標出本段與十不淨一門之終。本段可以確定的結構是一問、兩種答語、一則阿毘曇引文與一首大德偈。第一答明說自身想已除便不速得厭，因此不應令增長；第二答明說若得無欲，為修大心而成令增長。兩答的相互關係、阿毘曇引文的句法，以及偈中「普令滿此地」的歸屬，均保留未決。
This passage begins with “Question: Why does one not cause development?” 〔T32 426b16〕. The answer first speaks of “a person who delights in revulsion toward desire,” then uses “It is further said” to introduce “if freedom from desire has been gained” 〔T32 426b20〕, followed by a statement from the Abhidharma and a verse of the Venerable 摨狗父 〔T32 426b21–25〕. The source does not explain how the two answers relate, whether as successive stages of one person or two different situations. Each condition and answer is therefore retained on its own.
Two Answers Given within One Question
The first answer begins “if a person delights in revulsion toward desire” and speaks of causing the natural perception of the body to arise. The second begins “It is further said: if freedom from desire has been gained” and says that development is accomplished for cultivating a great mind. The source ranks neither answer and does not explain the relation between their conditions. The question asks only why development is not caused, yet the answer preserves both a statement that it should not be developed and another that development may be accomplished. The exposition does not merge them into one rule.
The First Answer: The Natural Perception of the Body and Not Causing Development
“Answer: If a person delights in revulsion toward desire, one causes the natural perception of the body to arise. Why? If the natural perception of the body is present, one quickly gains revulsion in relation to that perception, because of that division” 〔T32 426b16–18〕. The directly readable sequence is: first the person who delights in revulsion toward desire, then causing the natural perception of the body to arise, then quickly gaining revulsion in relation to the perception when the natural perception of the body is present. The referent of “that division” remains unclear and is not forced.
The passage continues: “Once the perception of impurity has been developed, the bodily sign is removed. Once the perception of one's own body has been removed, revulsion is not gained quickly. Therefore development should not be caused” 〔T32 426b18–20〕. It explicitly records that after the impure perception is developed, the bodily sign is removed; after the perception of one's own body has been removed, revulsion is not quickly gained; therefore it should not be developed. Whether “bodily sign” and “perception of one's own body” refer to the same thing is not explained. Only the sequence and causal words in the sentence are retained, without an added psychological mechanism or simile.
The Second Answer: If Freedom from Desire Has Been Gained, Development for Cultivating a Great Mind
“It is further said: if freedom from desire has been gained, then for cultivating a great mind, development may be accomplished” 〔T32 426b20–21〕. The condition is “if freedom from desire has been gained,” the stated purpose is “for cultivating a great mind,” and the conclusion is “development may be accomplished.” “Great mind” is not explained here, nor does the source say how the statement joins the preceding answer.
The citation that follows reads: “As the Abhidharma says: Place, seclusion from desire and so forth, the attainment of the first jhāna abides in swelling, and arouses immeasurable matters” 〔T32 426b21–22〕. The attachment of “place,” the scope of “and so forth,” the relation of “attainment of the first jhāna” to “abides in swelling,” and what “and arouses immeasurable matters” continues cannot be determined from this sentence. Only the expressions and their order are certain. The cited section is not named, and the sentence is not repunctuated.
Pause at the Question: Why Does the Verse That Closes the Practice Sing of “Filling This Whole Ground”?
After “As the Venerable 摨狗父 said in verse,” the verse states in sequence: the bhikkhu is the wealth of the Buddha's family; he is in a fearful forest place; having cultivated the perception of bones; he fills this whole ground with it; I know that bhikkhu; he will swiftly cut off the stain of desire 〔T32 426b22–25〕. The verse immediately follows the Abhidharma citation—that much is certain from the textual order. The source does not mark whether “fills this whole ground” belongs to the first or second answer, so it is assigned to neither.
The first four clauses give the bhikkhu, his place, and the bone perception he cultivates. The final two turn to “I know that bhikkhu; he will swiftly cut off the stain of desire.” The shift from narrating the bhikkhu to the verse-speaker's “I know” is visible on the surface. The identity of the speaker, the manner of knowing, and the relation of the verse to the two answers are not supplemented. In the name “Venerable 摨狗父,” 德 has the variant 得 and 父 the variant 文. The base is retained and the variants listed without inferring the person's identity from the name.
Conclusion
The parenthetical note “The ten impurities are finished” 〔T32 426b25〕 marks the end of this passage and of the ten impurities. The structure that can be established is one question, two answers, one Abhidharma citation, and one venerable's verse. The first answer explicitly says that after the perception of one's own body is removed, revulsion is not quickly gained, and therefore development should not be caused. The second explicitly says that if freedom from desire has been gained, development may be accomplished for cultivating a great mind. The relation between the answers, the syntax of the Abhidharma citation, and the attachment of “fills this whole ground” in the verse all remain unresolved.
Shi Huijing · Waken · The Path of Freedom · Why the Ten Impurities Are Not Developed Further, and the Closing Verse · 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「是故說一切不淨為十種不淨想」〔T32 426b15–16〕而下。十不淨想既以散句、十數二問收之（08-36），本段更以「何故不令增長」一問結其修法，末引阿毘曇之說與大德摨狗父之偈，而以夾註「（十不淨已竟）」落一門之界。偈與其引導句同屬本單元，不割——偈為答中之引證，不與其引導句割裂。
一、科判定位
本段一問，問答之界逐字可核；末含引偈之標與偈三行：
| 節 | 經文起訖逐字（各繫其錨） |
|---|---|
| 何故不令增長 | 「問：何故不令增長？」〔T32 426b16〕…「及起無量事」〔T32 426b22〕 |
| 引偈之標 | 「如大德摨狗父說偈：」〔T32 426b22〕 |
| 大德摨狗父偈 | 「比丘佛家財」〔T32 426b23〕…「速當斷欲染」〔T32 426b25〕（三行六句，五言） |
| 門界之夾註 | 「（十不淨已竟）」〔T32 426b25〕 |
本單元起於 426b16 增長之問、止於 426b25 偈末夾註。偈在底本作 <lg> 三行，各行中分（<caesura/>），故為三行六句；藏本依其行分作三段，併問答一段共四段。
全段定位錨
〔T32, 426b16–25〕
二、詞義與譯語（逐字各繫其錨）
| 名相 | 本段用法 | 章內接點（可核） |
|---|---|---|
| 樂厭欲 | 「若人樂厭欲，令起自性身想」〔T32 426b16–17〕 | 全論唯此一見；其人與下文「得無欲」者〔T32 426b20〕是否一人，論文不明言，照錄不判 |
| 自性身想 | 「令起自性身想」〔T32 426b17〕、「若有自性身想」〔T32 426b17〕 | 全論二見，皆在本段〔T32 426b17〕；不令增長之樞語，論文不更釋，不代考定 |
| 彼分 | 「於想速得厭，彼分故」〔T32 426b18〕 | 「彼分」全論二十五見，本論常語（如「彼分相」〔T32 412c12〕「即見彼分地相」〔T32 412c17〕）；其在本段之所指論文不自釋，照錄不代考定 |
| 身相得除 | 「已令增長不淨想，是其身相得除」〔T32 426b18–19〕 | 全論唯此一見；與下句「已除自身想」〔T32 426b19〕二語之異同，論文不明言，照錄不判 |
| 大心 | 「若得無欲，為修大心成令增長」〔T32 426b20–21〕 | 全論唯此一見；論文不釋其相，不代考定 |
| 阿毘曇 | 「如阿毘曇說：處離欲等，初禪正受住膖脹，及起無量事」〔T32 426b21–22〕 | 「如阿毘曇說」全論三見（400c08／406c28／426b21）；所引之文論文不出其品目，不代考定 |
| 大德摨狗父 | 「如大德摨狗父說偈：」〔T32 426b22〕 | 「摨狗」全論唯此一見。「大德」冠人名而引者，本論另見「如大德舍利弗所說」〔T32 446a01〕；402c06「排觸大德」則為僧中尊長之泛稱，非人名之冠——二用有別，照錄不合併。「德」「父」二字各有校記（見目三） |
| 佛家財 | 「比丘佛家財」〔T32 426b23〕 | 「佛家財」全論唯此一見。「家財」二字別見於四種受用之「家財受用」〔T32 403c20–21〕，自釋作「謂精進人受用」〔T32 403c23〕；彼處為受用之一目，此處為比丘之喻，論文不相繫，照錄不代會通 |
| 怖畏林處 | 「於怖畏林處」〔T32 426b23〕 | 全論唯此一見；其處論文不更釋，不代考定 |
| 普令滿此地 | 「既已修骨想，普令滿此地」〔T32 426b24〕 | 「此地」之所指論文不自明，照錄不代考定 |
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 |
|---|---|---|---|
| 426b22 | 德（大德摨狗父） | 得 | 【明】 |
| 426b22 | 父（大德摨狗父） | 文 | 【宋】【元】【明】【宮】 |
誌錄不判一事：426b22「大德摨狗父」之「父」四本作「文」、「德」明本作「得」——人名之異讀，論文不出其人，不代考定。並錄不判，本文從底本。
校本零命中一項：本段正文缺字零命中。夾註一處：〔T32 426b25〕「（十不淨已竟）」，底本作行內夾註，照錄。
四、論主引據
本段引據二處，皆標其所自而不出其品目；出處論文未標者不代為考定：
| 引語逐字 | 錨 | 論文所繫之義 |
|---|---|---|
| 「如阿毘曇說：處離欲等，初禪正受住膖脹，及起無量事」 | 〔T32 426b21–22〕 | 繫於「若得無欲，為修大心成令增長」〔T32 426b20–21〕之下 |
| 「如大德摨狗父說偈：」引偈三行 | 〔T32 426b22〕標·〔T32 426b23–25〕偈 | 一門之結；偈之出處論文未標，不代考定 |
引偈之式，本論別見「如佛說偈言」〔T32 412c02〕引佛偈三行〔T32 412c03–05〕；本段所引標為大德之偈，非標為佛說——二者所標之所自不同，照錄不合併。
五、譬喻·修辭
- 一問二答並出〔T32 426b16–21〕：先答不應令增長，繫於「若人樂厭欲」者〔T32 426b16〕；次以「又說」出成令增長，繫於「若得無欲」者〔T32 426b20〕。二答各繫其人，其相互之關係論文不明言，照錄不判。
- 偈以他人之口作結〔T32 426b23–25〕：不以論主自語收門，而引大德之偈為結——前三句敘其人其處其行（比丘·怖畏林處·既已修骨想），末二句轉為說者自道之辭（「我知彼比丘，速當斷欲染」〔T32 426b25〕），由所述轉為能知。
- 「普令滿此地」之勢〔T32 426b24〕：修骨想而言「普令滿」，與一切入門「周滿閻浮提」〔T32 412c04〕同為充遍之語；二處所修之門不同，照錄不代會通。
- 夾註落界〔T32 426b25〕：「（十不淨已竟）」以夾註標一門之終，與前門「（骨想已竟）」〔T32 426b03〕同式。
六、章內互讀
- 前指：十不淨散句與十數之問 08-36〔T32 426b04–16〕；九不淨想 08-35〔T32 425c01–426b03〕；膖脹想 08-33〔T32 424c20–23〕；「家財受用」〔T32 403c20–21〕；引佛偈之式〔T32 412c02–05〕；「彼分相」〔T32 412c12〕。
- 後指：念佛自「問：云何念佛？」〔T32 426b26〕起（08-38）——十不淨一門既竟，十念一門於此新起。
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 “Therefore all impurity is spoken of as the ten perceptions of impurity” 〔T32 426b15–16〕. After the questions on miscellaneous statements and the number ten close the ten perceptions of impurity in 08-36, this passage concludes their cultivation through the question “Why does one not cause development?” It ends by citing a statement from the Abhidharma and a verse of the Venerable 摨狗父, followed by the parenthetical note “The ten impurities are finished.” The verse and its introductory statement belong to the same unit and are not separated. The verse is evidence within the answer and is not cut away from its introduction.
1. Structural Location
The passage has one question. Its answer includes an introduction to a verse and three lines of verse, and can be checked word for word:
| Section | Verbatim limits of the source, each with its anchor |
|---|---|
| Why development is not caused | “Question: Why does one not cause development?” 〔T32 426b16〕 … “and arouses immeasurable matters” 〔T32 426b22〕 |
| Introduction to the verse | “As the Venerable 摨狗父 said in verse” 〔T32 426b22〕 |
| Verse of the Venerable 摨狗父 | “The bhikkhu is the wealth of the Buddha's family” 〔T32 426b23〕 … “he will swiftly cut off the stain of desire” 〔T32 426b25〕 (three lines, six five-character clauses) |
| Parenthetical unit boundary | “（The ten impurities are finished.）” 〔T32 426b25〕 |
This unit begins with the development question at 426b16 and ends with the parenthetical note after the verse at 426b25. In the base XML the verse is an <lg> of three lines, each divided by a <caesura/>, hence three lines and six clauses. The canonical witness preserves its three verse lines as three paragraphs; together with the question and answer, the carve has four paragraphs.
Anchor for the whole passage
〔T32, 426b16–25〕
2. Terms and Translation (Every Citation Anchored)
| Term | Use in this passage | Checkable connection within the treatise |
|---|---|---|
| 樂厭欲, delights in revulsion toward desire | “If a person delights in revulsion toward desire, one causes the natural perception of the body to arise” 〔T32 426b16–17〕 | The expression occurs only once in the treatise. The source does not say whether this person and the one who has “gained freedom from desire” at 〔T32 426b20〕 are the same |
| Natural perception of the body, 自性身想 | “Causes the natural perception of the body to arise” 〔T32 426b17〕 and “if the natural perception of the body is present” 〔T32 426b17〕 | The expression occurs twice in the treatise, both here 〔T32 426b17〕. It is the hinge of the answer against development and is not further explained |
| 彼分, that division | “One quickly gains revulsion in relation to the perception, because of that division” 〔T32 426b18〕 | 彼分 occurs twenty-five times in the treatise, including “the sign of that division” 〔T32 412c12〕 and “one directly sees the earth sign of that division” 〔T32 412c17〕. Its referent here is not self-explained and is not supplied |
| Bodily sign removed, 身相得除 | “Once the perception of impurity has been developed, its bodily sign is removed” 〔T32 426b18–19〕 | The expression occurs only once. The source does not say whether it is identical to “the perception of one's own body has been removed” in the next clause 〔T32 426b19〕 |
| Great mind, 大心 | “If freedom from desire has been gained, then for cultivating a great mind, development may be accomplished” 〔T32 426b20–21〕 | The expression occurs only once in the treatise and is not explained here |
| Abhidharma, 阿毘曇 | “As the Abhidharma says: Place, seclusion from desire and so forth, the attainment of the first jhāna abides in swelling, and arouses immeasurable matters” 〔T32 426b21–22〕 | “As the Abhidharma says” occurs three times in the treatise, at 400c08, 406c28, and 426b21. No section is named for the present statement and none is supplied |
| Venerable 摨狗父 | “As the Venerable 摨狗父 said in verse” 〔T32 426b22〕 | 摨狗 occurs only once. Other use of a personal name after “Venerable” includes “as the Venerable Śāriputra said” 〔T32 446a01〕; “offending a venerable” at 402c06 uses the title generically. These uses are distinct. 德 and 父 have critical notes (section 3) |
| Wealth of the Buddha's family, 佛家財 | “The bhikkhu is the wealth of the Buddha's family” 〔T32 426b23〕 | 佛家財 occurs only once. 家財 also appears in the separate expression “use of family wealth” 〔T32 403c20–21〕, explained there as “the use of an energetic person” 〔T32 403c23〕. That passage names a kind of use, while this one is a figure for the bhikkhu; the source does not connect them |
| Fearful forest place, 怖畏林處 | “In a fearful forest place” 〔T32 426b23〕 | The expression occurs only once and receives no further explanation |
| Fills this whole ground, 普令滿此地 | “Having cultivated the perception of bones, he fills this whole ground with it” 〔T32 426b24〕 | The referent of “this ground” is not self-evident and is not supplied |
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 |
|---|---|---|---|
| 426b22 | 德, in 大德摨狗父 | 得 | 【明】 |
| 426b22 | 父, in 大德摨狗父 | 文 | 【宋】【元】【明】【宮】 |
One matter is recorded without adjudication: at 426b22, in the name 大德摨狗父, the Ming edition reads 得 for 德 and four witnesses read 文 for 父. The treatise supplies no identity for the person. The variants are recorded without judgment and no identification is inferred; the body follows the base.
Checks against the critical text: no missing-character or gaiji marker occurs in the body. One parenthetical note occurs at 〔T32 426b25〕, “The ten impurities are finished,” preserved as an inline note.
4. Authorities Cited by the Treatise
The passage gives two authorities, naming their source in each case but no section. No further identification is supplied:
| Verbatim citation | Anchor | Meaning assigned by the treatise |
|---|---|---|
| “As the Abhidharma says: Place, seclusion from desire and so forth, the attainment of the first jhāna abides in swelling, and arouses immeasurable matters” | 〔T32 426b21–22〕 | Placed immediately after “if freedom from desire has been gained, then for cultivating a great mind, development may be accomplished” 〔T32 426b20–21〕 |
| “As the Venerable 摨狗父 said in verse,” introducing three lines of verse | Introduction at 〔T32 426b22〕; verse at 〔T32 426b23–25〕 | Closes the practice. The treatise gives no source for the verse and none is supplied |
Elsewhere the treatise introduces another verse with “As the Buddha said in verse” 〔T32 412c02〕 and quotes three lines at 〔T32 412c03–05〕. The present verse is explicitly attributed to a venerable rather than to the Buddha. Their marked authorities differ and are not combined.
5. Simile and Rhetoric
- Two answers under one question 〔T32 426b16–21〕: the first says development should not be caused in relation to “a person who delights in revulsion toward desire” 〔T32 426b16〕. The second begins “It is further said” and says development may be accomplished in relation to “one who has gained freedom from desire” 〔T32 426b20〕. Each answer is tied to its own person. Their relation is not explained and remains open.
- The practice closes in another person's voice 〔T32 426b23–25〕: instead of closing in the treatise author's prose, the passage cites a venerable's verse. The first clauses state the person, place, and practice—the bhikkhu, fearful forest place, and cultivated bone perception—then the final two shift to the speaker's own “I know that bhikkhu; he will swiftly cut off the stain of desire” 〔T32 426b25〕, moving from the one described to the one who knows.
- The force of “fills this whole ground” 〔T32 426b24〕: filling the ground through the bone perception resembles in wording “filling all Jambudīpa” in the kasiṇa passage 〔T32 412c04〕. The practices differ; the shared language of pervasion is recorded without doctrinal harmonization.
- A parenthetical note marks the boundary 〔T32 426b25〕: “The ten impurities are finished” marks the end of the whole practice in the same form as “The bone perception is finished” 〔T32 426b03〕.
6. Internal Cross-Reading
- Backward: the miscellaneous statements and question on the number ten in 08-36 〔T32 426b04–16〕; the nine perceptions of impurity in 08-35 〔T32 425c01–426b03〕; the swollen-corpse perception in 08-33 〔T32 424c20–23〕; “use of family wealth” 〔T32 403c20–21〕; the formula introducing a Buddha-verse 〔T32 412c02–05〕; and “the sign of that division” 〔T32 412c12〕.
- Forward: recollection of the Buddha begins with “Question: What is recollection of the Buddha?” 〔T32 426b26〕 in 08-38. The ten impurities are complete and the ten recollections begin anew.
7. Transmission
This edition takes no position here on questions of authorship, translation history, or transmission.
Shi Huijing · Waken · The Path of Freedom · Why the Ten Impurities Are Not Developed Further, and the Closing Verse · Apparatus · Summer 2026