清淨道論 不淨之雜論Visuddhimagga · Miscellany on Foulness
十不淨為什麼是十？因為貪有十根：愛形、愛色、愛香、愛密實、愛肉之豐、愛姿、愛體全、愛莊嚴、於身起我所、愛齒之美——藥有十味，病有十根。為什麼只到初禪？厭逆之境如急流，心要靠尋作舵；無舵，舟不能住。
而收品的一拳打在生者身上：不淨之相，生死同科。生身的不淨只是被「客來的莊嚴」蓋住了——齒木、香、衣、飾天天來訪，把主人蓋住。不加整治，國王與旃陀羅之身無別。同一根頭髮，在頭上被珍愛、落在湯裡被嫌惡——可見可愛的從來不是它。
野干見緊叔迦落花，咬著卻說「這不是肉，樹上的那個才是肉」——嫌惡落下的髮爪、卻愛著身上的髮爪，正是這隻野干。假使這身的內部成為外部，就必須拿起杖來驅趕烏鴉與狗了。
賢良的比丘：生身死身，何處現不淨之相，即於彼處取相，令業處達安止。
Why are there ten kinds of foulness? Because greed has ten roots: love of shape, color, fragrance, solidity, fullness of flesh, graceful posture, bodily wholeness, adornment, possession of the body, and beautiful teeth. The medicine has ten flavors because the illness has ten roots. Why do they reach only the first absorption? The repulsive object is like a swift current, and the mind needs applied thought as its rudder; without a rudder, the boat cannot remain.
The chapter’s closing blow lands on the living body: foulness makes no distinction between living and dead. The living body’s foulness is merely covered by “adventitious adornment”—tooth-stick, perfume, clothes, and ornaments visit each day and cover the host. Without grooming, the body of a king is no different from that of a caṇḍāla. The same hair is cherished on a head and reviled in a bowl of soup: what is cherished, then, was never the hair itself.
A jackal sees a fallen flower of the kiṃsuka, bites it, and says, “This is not meat; the one on the tree is meat.” To recoil from fallen hair and nails while loving those still attached to the body is to become that jackal. If the inside of this body became the outside, one would have to take up a stick to drive away crows and dogs.
A bhikkhu of good nature: whether the body is living or dead, take the sign wherever the characteristic of foulness appears, and bring the meditation subject to absorption.
本單元白話為本編自巴利原典之譯疏（tr. mine）；底本事項詳本單元考據。
§1 十不淨立十之二由——身之自性與十種貪行者 〔CSCD §121〕
雜論
實在說，在這些〔不淨〕中，凡是隨在何處而得禪的人，由於貪已被善加鎮伏，就如同離貪者一般成為無貪求之行。雖然這樣，所說的這不淨之差別，還是應當知道是依身之自性所至、以及依貪行者¹之差別〔而立〕的。因為死屍在到達厭逆之性時，或者到達膨脹之自性，或者到達青瘀等等之一的自性。這樣，凡是能得到什麼樣的，就在那樣的上面「膨脹之厭逆」、「青瘀之厭逆」這樣取相就是了——應當知道：依身之自性所至，不淨之差別便說為十種。
而在此中特別地〔說〕：膨脹由於顯示身之形的壞失，所以隨順於愛形者。青瘀由於顯示膚色的壞失，所以隨順於愛身色者。膿爛由於顯示與身瘡相連的惡臭性，所以隨順於以華香等等所起的身香之愛者。斷壞由於顯示內空之性，所以隨順於愛身之密實者。食殘由於顯示肉之積聚之美滿的壞失，所以隨順於愛胸等身分之肉的積聚者。散擲由於顯示支與小支的散亂，所以隨順於愛支節之姿者。斬斫散擲由於顯示身之聚的破壞變異，所以隨順於愛身之聚之美滿者。血塗由於顯示為血所塗的厭逆性，所以隨順於愛莊嚴所生之美者。蟲聚由於顯示身與眾多蟲類共有之性，所以隨順於對身起我所之愛者。骨由於顯示身骨的厭逆性，所以隨順於愛齒之美者——應當知道：這樣依貪行者之差別，不淨之差別也說為十種。
§2 唯初禪之由與厭境所生之喜悅 〔CSCD §121〕
而由於在這十種不淨上，猶如在水不止住的急流之河中，舟唯憑舵力而得住，沒有舵就不能令它住立；同樣地，由於所緣力弱，心唯憑尋力而成一境而住，沒有尋就不能令它住立——所以在此中唯有初禪，沒有第二禪等等。
而且，在這雖是厭逆的所緣上，由於「我依這條道路，必定能從老死解脫」這樣的見功德性，以及由於諸蓋之熱惱的斷除，喜與悅便生起——就像見功德的除糞者²在糞聚上〔心想〕「我今天將得到很多工資」那樣，又像病苦深重的病者在吐與下的轉起上那樣。
§3 十不淨同一相——生身亦不淨 〔CSCD §122〕
而這十種不淨，依相而言就只是一種。因為這十種的相，正就是不淨、惡臭、可厭、厭逆之性。而這〔不淨〕以這個相，不只在死屍上，也在生者的身上現起——就像見齒骨的支帝山住大帝須長老³那樣，又像觀看乘在象背上的國王的僧護長老之侍者沙彌⁴那樣。因為正如死屍，生者〔的身〕同樣也就是不淨；只是在此中，不淨之相為客來的莊嚴所覆蔽而不顯現罷了。
實在說，這名為身的，本性上是三百餘骨的積聚，為一百八十個關節⁵所連綴，為九百腱所繫縛，為九百肉片所塗，為濕皮所裹，為外皮所覆，處處有孔，如同脂之鍋一般常滲常流，為眾蟲之聚所依住，是諸病之處、諸苦法之事，如同破裂的久癰一般從九個瘡口常常流溢。它從兩眼流出眼垢，從耳孔流出耳垢，從鼻孔流出鼻涕，從口流出食、膽汁、痰、血，從下門流出大便、小便，從九萬九千個毛孔流出不淨的汗液；青蠅等等聚集在它上面。而若不以齒木、洗面、塗頭、沐浴、下衣、上衣等等加以整治，就如同生來那樣、髮粗而散亂，從這村遊行到那村——那時，即使是國王，與除糞者、旃陀羅⁶等等之中的任何一人，由於身之厭逆性相同，也沒有差別；同樣地，依不淨、惡臭、可厭、厭逆性而言，在國王的身與旃陀羅的身之間，並沒有所謂的差別。可是在此中，人們以齒木、洗面等等拭去齒垢等等，以種種衣覆蔽慚所羞處，以種種顏色的香塗塗抹，以花與飾物等等莊嚴，令它成為可以執取為「我、我所」的形相。此後，由於為這客來的莊嚴所覆蔽，人們不認識它那如實的自味——不淨之相，於是男子對女人、女人對男子生起愛染。然而依勝義⁷而言，在此中所謂應可染著之處，連一微塵也沒有。實在說，髮、毛、爪、齒、唾、鼻涕、大便、小便等等當中，就是有一分落在身外，有情也不願以手觸摸，反而厭、愧、惡。而在此中凡是其餘的，雖然同樣是這樣厭逆，那些為無明之闇所裹、為愛己之貪所染的人，卻執取為「可意、可愛、常、樂、我」。他們這樣執取，就與那在林中見到緊叔迦樹⁸、對從樹上落下的花〔說〕「這是肉片」而徒然勞苦的老野干成了同類。所以——
§4 野干與緊叔迦之喻頌・身之九瘡引頌與品末 〔CSCD §122〕
猶如野干在林中見到緊叔迦開花， 〔心想〕「我得到肉樹了」，便疾馳而往。 極貪的牠咬著一朵朵落下的花， 〔卻〕執取說：「這不是肉，樹上的那個才是肉。」 智者也是這樣：不應當唯把落下的一分 執取為不淨，而應當把住在身上的它也同樣〔執取〕。 實在說，愚者把這身執取為淨，於其中迷醉， 造作諸惡，不得從苦解脫。 所以具慧者應當觀察生者或死者 那臭身的自性——離於淨性。
這也是所說的——
身惡臭、不淨，是屍，如同糞聚， 為具眼者所呵，卻為愚者所欣。 為濕皮所覆蔽，是有九門的大瘡， 周遍流出不淨、有腐臭。 假使這身的內部成為外部， 那就必須拿起杖來驅趕烏鴉與狗了。
所以，賢良的比丘，無論是生者之身
或是死者之身，凡是在何處顯現不淨之行相，就應當在那裡取相，令業處達到安止。
於為令善人歡喜而造的《清淨道論》中
定之修習之章裡
名為不淨業處之解釋的
第六品〔已竟〕。
註
¹ 貪行者（rāgacarita）：以貪為其習性之人；本篇以十不淨各對治一種貪行者，此為十不淨立十之第二由。
² 除糞者（pupphachaḍḍaka）：以除去糞穢為業者；論以其見工資而於糞聚生喜，喻修不淨者於厭逆之境生喜與悅。
³ 大帝須長老（Mahātissatthera）：本篇繫其住處作「支帝山住」；本品前篇亦舉其唯觀齒骨而見全女身為骨聚之事，而不繫住處。
⁴ 僧護長老之侍者沙彌（Saṅgharakkhitattherūpaṭṭhāka-sāmaṇera）：論唯繫其名而不展其議；謂其觀乘象之王而見生身之不淨。
⁵ 一百八十個關節（asītisatasandhi）：本品前篇以之為五種取相之第一而自設難，此處則以之為身之實相之一目——同數而二用。
⁶ 旃陀羅（caṇḍāla）：古印度社會最下之階層；論以王與之對舉，明身之厭逆性上下無別。
⁷ 勝義（paramattha）：就究竟義而言，別於世俗施設之面。
⁸ 緊叔迦樹（kiṃsuka）：花赤如肉色之樹；老野干誤其落花為肉片，論以之喻顛倒取者。
The vernacular of this unit is this edition’s own rendering-with-exposition from the Pāli original (tr. mine); see this unit’s apparatus for the base-text particulars.
§1 Two Reasons for Establishing Ten Kinds of Foulness—the Body’s Intrinsic Condition and Ten Kinds of Greed-Tempered Person 〔CSCD §121〕
Miscellany Discussion
Indeed, among these [kinds of foulness], anyone who attains absorption on any one of them, wherever it may be, conducts themself without greedy seeking, as though free from greed, because greed has been thoroughly suppressed. Even so, the stated divisions of foulness should be understood as established according to the intrinsic condition reached by the body and according to the divisions of the greed-tempered person. For when a corpse reaches a repulsive condition, it reaches either the intrinsic condition of the bloated or one among the intrinsic conditions of the livid and the rest. Thus, whichever kind can be obtained, the sign is simply to be taken on that kind as “the repulsiveness of the bloated,” “the repulsiveness of the livid,” and so forth. It should be understood that, according to the intrinsic condition reached by the body, the divisions of foulness are stated as ten.
More particularly, the bloated is suitable for one who delights in shape, because it displays the ruin of the body’s shape. The livid is suitable for one who delights in bodily color, because it displays the ruin of skin color. The festering is suitable for one who delights in bodily fragrance produced by flowers, perfumes, and the like, because it displays the foul-smelling condition connected with the body’s sores. The cut-up is suitable for one who delights in the body’s solidity, because it displays the body’s inner hollowness. The gnawed is suitable for one who delights in the accumulation of flesh in bodily parts such as the breasts, because it displays the ruin of that flourishing accumulation of flesh. The scattered is suitable for one who delights in the grace of the limbs and minor limbs, because it displays their dispersal. The hacked-and-scattered is suitable for one who delights in the beauty of the body’s assembled whole, because it displays the breaking and deformation of that whole. The blood-smeared is suitable for one who delights in beauty produced by adornment, because it displays the repulsiveness of being smeared with blood. The worm-infested is suitable for one whose greed takes the body as “mine,” because it displays that the body is shared with numerous clans of worms. The skeleton is suitable for one who delights in the beauty of the teeth, because it displays the repulsiveness of the body’s bones. It should be understood that, in this way, the divisions of foulness are also stated as ten according to the divisions of greed-tempered persons.
§2 Why There Is Only the First Absorption and How Joy Arises on a Repulsive Object 〔CSCD §121〕
With these ten kinds of foulness, a boat in a swift-flowing river whose water does not stand still remains in place only through the strength of its rudder and cannot be kept there without a rudder. In just the same way, because the object is weak, the mind becomes one-pointed and remains in place only through the strength of applied thought, and cannot be kept there without applied thought. Therefore only the first absorption occurs here, not the second and the rest.
Moreover, although the object is repulsive, joy and gladness arise through seeing its benefit—“By this path I shall surely be liberated from aging and death”—and through the abandoning of the torment of the hindrances. It is like an excrement remover who sees the benefit and thinks at a heap of excrement, “Today I shall earn a great deal of pay,” and like a person suffering from severe illness when vomiting and purging occur.
§3 The Ten Kinds of Foulness Have One Characteristic—the Living Body Is Foul Too 〔CSCD §122〕
As to characteristic, these ten kinds of foulness are only one. For the characteristic of all ten is the state of being impure, foul-smelling, disgusting, and repulsive. With this characteristic, foulness is manifested not only in a corpse but also in the body of a living person—as it was to Mahātissa Thera, who lived at Cetiyapabbata and saw the bones of the teeth, and to the novice attendant of Saṅgharakkhita Thera when he looked at the king riding on an elephant. For just like a corpse, the body of the living is itself foul. Here, however, the characteristic of foulness does not become manifest because it is concealed by adventitious adornment.
Indeed, what is called this body is by nature an accumulation of more than three hundred bones, connected by one hundred and eighty joints, bound by nine hundred sinews, plastered with nine hundred pieces of flesh, enveloped in wet hide, covered by the outer skin, pierced with holes throughout, continually oozing and dripping like a pot of fat, inhabited by clusters of worms, a place for diseases and a basis for painful phenomena, and continually discharging through nine wound-openings like an old abscess that has burst. Eye-filth flows from its two eyes, ear-filth from its ear-holes, snot from its nostrils, food, bile, phlegm, and blood from its mouth, feces and urine from its lower doors, and impure sweat-fluid from its ninety-nine thousand pores; bluebottles and the like swarm upon it. If it is not groomed with tooth-sticks, face-washing, anointing the head, bathing, lower garments, upper garments, and the like, but goes about from one village to another just as it was born, with coarse and disheveled hair, then even a king is no different from any excrement remover, caṇḍāla, or the like, because the repulsiveness of their bodies is the same. Likewise, in terms of impurity, foul smell, disgust, and repulsiveness, there is no distinction called “the king’s body” or “the caṇḍāla’s body.” Here, however, people remove tooth-filth and the rest with tooth-sticks, face-washing, and the like; conceal with various clothes the parts of which modesty is ashamed; smear the body with fragrant unguents of various colors; adorn it with flowers, ornaments, and the like; and turn it into an appearance that can be grasped as “I” and “mine.” Concealed thereafter by this adventitious adornment, people do not know its actual intrinsic taste—the characteristic of foulness—and so men become infatuated with women and women with men. Yet in the ultimate sense there is not even an atom here that could rightly be delighted in. Indeed, if even one part among head-hairs, body-hairs, nails, teeth, spittle, snot, feces, urine, and the rest falls outside the body, sentient beings do not wish to touch it with their hands; instead they are repelled, ashamed, and disgusted. Although everything else here is equally repulsive, people enveloped in the darkness of ignorance and stained by greed for themselves grasp it as “agreeable, lovely, permanent, pleasurable, self.” In grasping this way, they become like the old jackal who saw a kiṃsuka tree in the forest and, addressing a flower that had fallen from it, said, “This is a piece of meat,” and labored in vain. Therefore—
§4 The Verses on the Jackal and the Kiṃsuka Tree, the Cited Verses on the Body’s Nine Sores, and the Chapter Ending 〔CSCD §122〕
Just as a jackal, seeing a kiṃsuka flowering in the forest, Thought, “I have found a meat tree,” and ran swiftly toward it, The exceedingly greedy creature bit the flowers as each one fell, Yet grasped: “This is not meat; what is on the tree is meat.” In the same way, a wise person should not grasp only a fallen part As foul, but should grasp in the same way what remains upon the body. Indeed, a fool grasps this body as pure, becomes intoxicated with it, Performs evil deeds, and gains no liberation from suffering. Therefore one endowed with wisdom should observe, living or dead, The intrinsic nature of that putrid body—devoid of purity.
This too has been said—
The body is foul-smelling, impure, a corpse, like a heap of excrement, Condemned by those with eyes, yet welcomed by fools. Covered with wet hide, it is a great sore with nine doors, Discharging impurity all around and reeking of decay. If the inside of this body were to become the outside, One would surely have to take up a stick to drive away crows and dogs.
Therefore, whether the body is living,
Or the body is dead, a bhikkhu of good nature should take the sign wherever an aspect of foulness becomes manifest, and bring the meditation subject to absorption.
In the Visuddhimagga, composed to gladden good people,
In the chapter on the development of concentration,
The exposition named “The Meditation Subjects of Foulness”:
The sixth chapter [is complete].
Notes
¹ Greed-tempered person (rāgacarita): a person whose habitual bent is greed. This passage sets each of the ten kinds of foulness against one kind of greed-tempered person; this is the second reason for establishing ten kinds.
² Excrement remover (pupphachaḍḍaka): one whose work is removing excrement. The treatise compares the joy and gladness of a practitioner of foulness on a repulsive object to the remover’s joy at a heap of excrement on seeing the pay to be earned.
³ Mahātissa Thera: this passage identifies his residence as Cetiyapabbata. The preceding unit in this chapter also cites his seeing the bones of the teeth and the whole body of a woman becoming manifest as a mass of bones, but does not identify his residence there.
⁴ The novice attendant of Saṅgharakkhita Thera (Saṅgharakkhitattherūpaṭṭhāka-sāmaṇera): the treatise gives only his name and does not develop the account; he is said to have seen the foulness of a living body while looking at a king mounted on an elephant.
⁵ One hundred and eighty joints (asītisatasandhi): the first unit of this chapter treats this number as the first of the five further modes of taking the sign and poses a difficulty about it; here it is one item in the body’s actual condition—the same number in two uses.
⁶ Caṇḍāla: a member of the lowest social stratum in ancient India. The treatise sets the caṇḍāla against the king to show that the body’s repulsiveness makes no distinction between high and low.
⁷ Ultimate sense (paramattha): what pertains to ultimate meaning, distinguished from the plane of conventional designation.
⁸ Kiṃsuka tree: a tree whose flowers are red like flesh. An old jackal mistook its fallen flowers for pieces of meat, and the treatise uses this to illustrate inverted grasping.
十不淨立十的兩個理由、唯初禪的一個理由——而後鏡頭一轉：生者的身，只是被莊嚴蓋住的同一具不淨
大局 — 收品三問
雜論答三問而收品：何以立十（依身之自性所至、依十種貪行者之對治，§1）；何以唯初禪（所緣力弱、心唯憑尋而住，§2）；十相通於生身否（依相唯一——不淨惡臭可厭厭逆，生死同科，§3–§4）。第三問是本品的收筆重拳：整品觀的是死屍，末節卻宣告生者之身同樣不淨——只是被「客來的莊嚴」蓋住了。野干與緊叔迦之頌把這一轉講成寓言。〔所見〕
§01 十不淨立十之二由——身之自性與十種貪行者 → 白話 §1
得禪者貪已善伏、如離貪者無貪求之行——則何以立十？由一：身之自性所至——死屍或至膨脹之性、或至青瘀等之一，得到什麼樣就在什麼樣上取相。由二：貪行者之差別——膨脹顯形之壞失，治愛形者；青瘀顯膚色之壞失，治愛身色者；膿爛顯身香之虛，治愛香者；斷壞顯內空，治愛密實者；食殘顯肉聚之壞，治愛肉之豐者；散擲顯支節之散，治愛姿者；斬斫散擲顯身聚之破，治愛體全者；血塗治愛莊嚴之美者；蟲聚顯身為眾蟲共有，治於身起我所之愛者；骨治愛齒之美者（白話 §1）。〔讀法〕十對配法是一張貪的解剖圖：原來「愛美」可以細分到愛形、愛色、愛香、愛姿、愛齒十種——藥有十味，因為病有十根。蟲聚一對最深：身既為眾蟲所共有，「我所」從何說起。
§02 唯初禪之由與厭境所生之喜悅 → 白話 §2
何以唯初禪？喻答：急流之河中，舟唯憑舵力而得住——所緣力弱（厭逆之境），心唯憑尋之力而成一境；無尋即不住，故無第二禪以上（二禪捨尋故）。而厭境何以能生喜悅？由見功德（「依這條道路必定能從老死解脫」）與蓋斷之故——如除糞者於糞聚上想「今天將得很多工資」、如重病者於吐下之轉起（白話 §2）。〔讀法〕舵喻把「唯初禪」講成力學：不淨之所緣自身無吸力，心須靠尋不斷把自己撐在上面——與十遍之能至四禪對照，所緣的「可住性」決定定的上限。除糞者之喻則誠實得可愛：喜悅不必來自可愛之境，來自看見這境能換來什麼。
§03 十不淨同一相——生身亦不淨 → 白話 §3
十不淨依相唯是一種：不淨、惡臭、可厭、厭逆之性——此相不只在死屍、也在生身現起（支帝山住大帝須長老見齒骨、僧護長老之侍者沙彌觀乘象之王）；只是生身之不淨相為客來的莊嚴所覆蔽。隨後論主親筆一段長文：此身本性三百餘骨之積聚、一百八十個關節所連綴、九百腱所繫、九百肉片所塗、濕皮所裹、處處有孔如脂鍋常滲常流、如破裂久癰從九瘡口常流——不加整治，則國王與除糞者旃陀羅之身無別；人們以齒木洗面衣香花飾整治之，令它成為可執取「我、我所」的形相，遂不識其如實自味而生愛染。勝義而言，應可染著之處連一微塵也沒有——髮爪唾涕一旦落在身外，人反而厭愧惡之；在身上時，無明所裹愛己所染者卻執為可意可愛常樂我——與見緊叔迦落花而作肉想的老野干同類（白話 §3）。〔讀法〕「客來的莊嚴」是本品的核心概念：莊嚴不是身的性質，是訪客——齒木、香、衣、飾天天來訪，把主人蓋住了。「落在身外反而嫌惡」一句是最鋒利的歸謬：同一根頭髮，在頭上可愛、落在湯裡可厭——可見可愛的從來不是它。
§04 野干與緊叔迦之喻頌・身之九瘡引頌與品末 → 白話 §4
喻頌：野干見緊叔迦開花，「我得到肉樹了」疾馳而往，咬著落花而執取「這不是肉，樹上的那個才是肉」——智者不應唯把落下的一分執為不淨，住在身上的它也同樣；愚者執身為淨、迷醉造惡、不得脫苦；具慧者應觀生者死者臭身之自性離於淨性。引頌：身惡臭不淨如糞聚、九門大瘡周遍流出——假使這身的內部成為外部，就必須拿起杖來驅趕烏鴉與狗了。收語：賢良的比丘，生身死身，何處現不淨之行相，即於彼處取相令業處達安止。品末奧書：第六品已竟（白話 §4）。〔讀法〕野干之頌是本品哲學的漫畫版：落花明明不是肉，牠卻堅信「樹上的才是」——嫌惡落下的髮爪、卻愛著身上的髮爪，正是這隻野干。「內部成為外部」的想像實驗則一針見血：皮這一層薄薄的包裝，是全部審美的地基。〔所見〕
給一般讀者
收品三答各有一句可帶走：十不淨立十，因為貪有十根（你愛的是形、是色、是香、還是姿？）；唯得初禪，因為厭逆之境如急流、心要靠尋作舵；而最重要的第三答——不淨之相生死同科，莊嚴是客來的。日用的一格：下次嫌惡一根落在湯裡的頭髮時，想想它一小時前還在誰的頭上被珍愛著——可愛與可厭之間，只隔一個「落下」。本品與食厭想（第 11 品）、身至念（第 8 品）同一家法，三者互為隨順之道。定部至此餘一品收官。
想讀本單元全文：白話 §1–§4 即立十之二由與十對配法、舵喻與除糞者之喻、生身不淨之長文（三百骨九百腱九瘡口・國王旃陀羅無別・客來莊嚴・微塵無可染）、野干緊叔迦之頌、九瘡引頌與品末奧書的全段逐段全譯。
Two reasons why ten kinds of foulness are established, one reason why they reach only the first absorption—and then the camera turns: a living person’s body is the same foul thing, merely covered by adornment
The Big Picture — the Chapter Closes with Three Questions
The Miscellany Discussion closes the chapter by answering three questions: Why establish ten? (because of the intrinsic condition reached by the body and because they counteract ten kinds of greed-tempered person, §1); Why only the first absorption? (because the object is weak and the mind remains there only through applied thought, §2); and Does the single characteristic of the ten apply to a living body? (as to characteristic they are one—impure, foul-smelling, disgusting, and repulsive; living and dead belong to the same class, §§3–4). The third question is the chapter’s closing blow: the whole chapter has contemplated corpses, yet its final section declares that the living body is equally foul—it is only covered by “adventitious adornment.” The verses on the jackal and the kiṃsuka turn this reversal into a fable. 〔Observation〕
§01 Two Reasons for Establishing Ten Kinds of Foulness—the Body’s Intrinsic Condition and Ten Kinds of Greed-Tempered Person → Vernacular §1
Someone who has attained absorption has thoroughly suppressed greed and conducts themself without greedy seeking, like one free from greed—so why establish ten? The first reason is the intrinsic condition reached by the body: a corpse reaches the condition of the bloated, the livid, or one of the others, and whichever is obtained becomes the sign. The second is the divisions of the greed-tempered person: the bloated displays the ruin of shape and treats one who delights in shape; the livid displays the ruin of skin color and treats one who delights in bodily color; the festering exposes the illusion of bodily fragrance and treats one who delights in fragrance; the cut-up displays inner hollowness and treats one who delights in solidity; the gnawed displays the ruin of amassed flesh and treats one who delights in its fullness; the scattered displays the dispersal of the limbs and treats one who delights in graceful posture; the hacked-and-scattered displays the body’s broken whole and treats one who delights in bodily wholeness; the blood-smeared treats one who delights in the beauty of adornment; the worm-infested displays that the body is shared with many worms and treats one whose greed takes the body as “mine”; the skeleton treats one who delights in beautiful teeth (Vernacular §1). 〔Reading〕These ten pairings are an anatomy of greed: “love of beauty” can be divided into love of shape, color, fragrance, posture, teeth, and the rest. The medicine has ten flavors because the illness has ten roots. The worm-infested pairing cuts deepest: if the body is shared with many worms, on what ground can it be called “mine”?
§02 Why There Is Only the First Absorption and How Joy Arises on a Repulsive Object → Vernacular §2
Why only the first absorption? The simile answers: in a swift-flowing river, a boat stays in place only by the strength of its rudder. The object is weak—a repulsive object—and the mind becomes one-pointed only through the strength of applied thought. Without applied thought it cannot remain, so there is no second or higher absorption (the second absorption abandons applied thought). Why, then, can a repulsive object produce joy? Because its benefit is seen—“By this path I shall surely be liberated from aging and death”—and because the hindrances have been abandoned: like an excrement remover who thinks at a heap of excrement, “Today I shall earn a great deal of pay,” and like a severely ill person when vomiting and purging occur (Vernacular §2). 〔Reading〕The rudder simile makes “only the first absorption” a matter of mechanics: the foul object has no attractive force of its own, so applied thought must keep bracing the mind against it. In contrast with the ten kasiṇas, which can lead to the fourth absorption, the object’s “habitability” determines the ceiling of concentration. The excrement remover’s simile is endearingly candid: joy need not come from a lovely object; it comes from seeing what the object can secure.
§03 The Ten Kinds of Foulness Have One Characteristic—the Living Body Is Foul Too → Vernacular §3
As to characteristic, the ten kinds of foulness are only one: the state of being impure, foul-smelling, disgusting, and repulsive. This characteristic appears not only in corpses but also in living bodies (Mahātissa Thera of Cetiyapabbata seeing the bones of the teeth; the novice attendant of Saṅgharakkhita Thera looking at the king mounted on an elephant). Foulness in the living body is merely concealed by adventitious adornment. The author then writes a long passage in his own voice: this body is by nature an accumulation of more than three hundred bones, connected by one hundred and eighty joints, bound by nine hundred sinews, plastered with nine hundred pieces of flesh, enveloped in wet hide, pierced throughout, continually oozing and dripping like a pot of fat, and continually discharging through nine wound-openings like an old burst abscess. Without grooming, the body of a king is no different from that of an excrement remover or caṇḍāla. People groom it with tooth-sticks, face-washing, clothes, perfumes, flowers, and ornaments, turn it into an appearance graspable as “I” and “mine,” fail to know its actual intrinsic taste, and become infatuated. In the ultimate sense, there is not even an atom that could rightly be delighted in. Once a hair, nail, or spittle falls from the body, people recoil from it, yet while it remains on the body those enveloped by ignorance and stained by self-love grasp it as agreeable, lovely, permanent, pleasurable, and self—becoming like the old jackal who mistakes a fallen kiṃsuka flower for meat (Vernacular §3). 〔Reading〕“Adventitious adornment” is the chapter’s central idea: adornment is not a property of the body but a visitor. Tooth-stick, perfume, clothing, and ornament visit each day and cover the host. “Repulsive once it has fallen away” is the sharpest reductio: the same hair is cherished on a head and reviled in a bowl of soup. What is cherished, then, was never the hair itself.
§04 The Verses on the Jackal and the Kiṃsuka Tree, the Cited Verses on the Body’s Nine Sores, and the Chapter Ending → Vernacular §4
The verses of the simile: the jackal sees a flowering kiṃsuka and runs toward it thinking, “I have found a meat tree.” It bites a fallen flower yet insists, “This is not meat; what is on the tree is meat.” A wise person should not take only the fallen part as foul; what remains upon the body is the same. A fool grasps the body as pure, grows intoxicated, does evil, and gains no freedom from suffering; one endowed with wisdom should observe that the intrinsic nature of the living or dead putrid body is devoid of purity. The cited verses: the body is foul-smelling and impure like a heap of excrement, a great sore with nine doors that discharges all around—if the inside of the body became the outside, one would have to take up a stick to drive away crows and dogs. The close: a bhikkhu of good nature should take the sign wherever an aspect of foulness appears, whether in a living or dead body, and bring the meditation subject to absorption. The colophon says that the sixth chapter is complete (Vernacular §4). 〔Reading〕The jackal verses are the chapter’s philosophy in cartoon form: the fallen flower plainly is not meat, yet the animal remains convinced that “the one on the tree is.” To recoil from fallen hair and nails while loving those still attached to the body is to become that jackal. The thought experiment of “inside becoming outside” is just as exact: the thin wrapping of skin is the foundation of the whole aesthetic illusion. 〔Observation〕
For the General Reader
The chapter’s three answers each leave one sentence worth carrying away. Ten kinds of foulness are established because greed has ten roots—is it shape, color, fragrance, or posture that you love? Only the first absorption is reached because the repulsive object is like a swift current and the mind needs applied thought as its rudder. Most important is the third answer: foulness makes no distinction between living and dead, and adornment is adventitious. One daily exercise: the next time you recoil from a hair in a bowl of soup, consider that an hour earlier it may have been cherished on someone’s head. Only “falling away” separates lovely from repulsive. This chapter, perception of repulsiveness in food (Chapter 11), and mindfulness of the body (Chapter 8) belong to one family of practice and furnish suitable paths for one another. Only one chapter remains before the concentration division closes.
To read this unit in full: Vernacular §§1–4 is the complete paragraph-by-paragraph translation of the two reasons for establishing ten and the ten pairings, the rudder and excrement-remover similes, the long passage on the foulness of the living body (more than three hundred bones, nine hundred sinews, nine wound-openings; no difference between king and caṇḍāla; adventitious adornment; not an atom fit for delight), the verses on the jackal and kiṃsuka, the cited verses on the nine sores, and the chapter colophon.
考據Apparatus
一、科判定位
譯底 本單元之譯底＝CSCD（內用不上站）。本層一切巴利逐字取自本單元原典欄之譯底，定位一式：〔CSCD §NN〕式對譯底欄逐字可核。本品無自家對頁之巴利，故頁域一概不記。
篇名 譯底欄自帶 ### 行 1 個，即本篇之科題 ### Pakiṇṇakakathā（雜論）。科題與本篇之全幅同度——本篇即該科之全。本品四科題之中唯此與前品之末科同名（前品餘遍之末科亦作 Pakiṇṇakakathā），二品之雜論同名而異其所論。
段號域 譯底欄之段號自〔CSCD §121〕至〔CSCD §122〕，實落段號 2 個，號序連續無缺，為本品三單元之中段號最少者。本篇於譯底欄之幅為 6,754 位元組。
二號之所論 〔CSCD §121〕明十不淨何以立十（二重之分）、何以唯初禪、與厭境何以生喜悅三事；〔CSCD §122〕明十不淨一相之通、生身亦不淨、與顛倒取之過。一科二號而二號之所論相貫——前者就其分而言，後者就其一而言。本目誌其實。
二重之分 〔CSCD §121〕立十不淨所以有十之二由：①sarīrasabhāvappattivasena（依身之自性所至）——屍之壞相或成膨脹、或成青瘀等之一，隨所得而取之，故立十；②rāgacaritabhedavasena（依貪行者之差別）——十不淨各對治一種貪行者。二由各以 dasadhā asubhappabhedo vuttoti veditabbo 之同一收語收之，本篇 2 見，前後對稱。第二由之十對逐一實測，見目二之表。
十對之整齊 第二由之十對句式全同：某相之顯示（-ppakāsanato）配某貪行者（rāgino）而言其隨順（sappāyaṃ）——顯示之語全篇實測 10 見（其九作 -ppakāsanato 之複合、膿爛一處作 duggandhabhāvassa pakāsanato 而分書），rāgino 10 見，sappāyaṃ 9 見＋sappāyanti 1 見（骨之目，其後接 evaṃ）——三語同行十次，一者一句，十者不漏。此為本篇最整齊之句式，亦為本品三單元之中最長之單一定型列。
前後接點 前承本品次單元：本篇首句作 Etesu hi yattha katthaci adhigatajjhāno——論以 Etesu（於此諸者）承前二單元所立之十不淨，其前為次單元之十不淨結頌（末句 pakiṇṇakakathāpi viññeyyā，頌自標其次之科為雜論）。後接六隨念之品：本篇之末為品末標 Asubhakammaṭṭhānaniddeso nāma（縮排四行之第三行）與 Chaṭṭho paricchedo.——本品終，其次即隨念之品；業處之品〔CSCD §47〕之四十業處列以 dasa asubhā, dasa anussatiyo 相次，十不淨與十隨念之序由此可核。
movement 品夾《總覽》繫本單元於 §C〈不淨之雜論〉一節；其所繫之 loci 逐字見該表，本目不重錄、不截取——本品《總覽》之 movement 表為科判導出，不出 Vism 章§。
二、詞義與譯語
本目只記本篇用法與其定位；名相定讀以規範詞表為準，詞表所未定者，本目不代定。前此諸品已立之讀不重解——本篇所涉之既立詞為 asubha（不淨）・uddhumātaka／vinīlaka／vipubbaka（膨脹／青瘀／膿爛）・vicchiddaka／vikkhāyitaka／vikkhittaka（斷壞／食殘／散擲）・hatavikkhittaka（斬斫散擲）・lohitaka（血塗）・aṭṭhika（骨）・rāga（貪）・sappāya（隨順）・paṭhamajjhāna（初禪）・vitakka（尋）・ekagga（一境）・nīvaraṇa（蓋）・pītisomanassa（喜與悅）・ānisaṃsadassāvī（見功德者）・jarāmaraṇa（老死）・lakkhaṇa（相）・asītisatasandhi（一百八十個關節）・siṅghāṇikā（鼻涕）・dantakaṭṭha（齒木）・hirikopīna（慚所羞處）・hatthikkhandha（象背）・sādhujanapāmojjattha（為善人之喜悅）・samādhibhāvanādhikāra（定之修習之章）・paricchedo（品）。以下唯列本篇新出者。
十不淨之二重之分〔CSCD §121〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| suvikkhambhitarāga | 善鎮伏貪者 | 得禪者之相 | 〔CSCD §121〕 |
| vītarāga | 離貪者 | 其喻依；得禪者如離貪者而行 | 〔CSCD §121〕 |
| nilloluppacāra | 無貪求之行 | 同上之相 | 〔CSCD §121〕 |
| asubhappabheda | 不淨之差別 | 本篇之樞語；本篇 3 見（一為總標、二為二由之收語） | 〔CSCD §121〕 |
| sarīrasabhāvappatti | 身之自性所至 | 十不淨立十之第一由 | 〔CSCD §121〕 |
| rāgacaritabheda | 貪行者之差別 | 其第二由 | 〔CSCD §121〕 |
| saṇṭhānavipatti・saṇṭhānarāgī | 形之壞・愛形者 | 膨脹之所對治 | 〔CSCD §121〕 |
| chavirāgavipatti・sarīravaṇṇarāgī | 膚色之壞・愛身色者 | 青瘀之所對治 | 〔CSCD §121〕 |
| duggandhabhāva・sarīragandharāgī | 惡臭性・愛身香者 | 膿爛之所對治；mālāgandhādivasena samuṭṭhāpita（以華香等所起）與之連文 | 〔CSCD §121〕 |
| antosusirabhāva・ghanabhāvarāgī | 內空性・愛〔身〕密實者 | 斷壞之所對治 | 〔CSCD §121〕 |
| maṃsupacayasampattivināsa・maṃsupacayarāgī | 肉之積聚之壞・愛肉之積聚者 | 食殘之所對治；thanādīsu sarīrappadesesu（於胸等身分）與之連文 | 〔CSCD §121〕 |
| aṅgapaccaṅga・vikkhepa・aṅgapaccaṅgalīlārāgī | 支節・散・愛支節之姿者 | 散擲之所對治 | 〔CSCD §121〕 |
| sarīrasaṅghātabhedavikāra・sarīrasaṅghātasampattirāgī | 身之聚之破壞・愛身之聚之美者 | 斬斫散擲之所對治 | 〔CSCD §121〕 |
| lohitamakkhitapaṭikkūlabhāva・alaṅkārajanitasobharāgī | 血塗之厭逆性・愛莊嚴所生之美者 | 血塗之所對治 | 〔CSCD §121〕 |
| anekakimikulasādhāraṇabhāva・kāye mamattarāgī | 與眾多蟲類共有性・於身起我所之愛者 | 蟲聚之所對治 | 〔CSCD §121〕 |
| sarīraṭṭhīnaṃ paṭikkūlabhāva・dantasampattirāgī | 身骨之厭逆性・愛齒之美者 | 骨之所對治 | 〔CSCD §121〕 |
| aritta | 舵 | 十不淨唯初禪之喻依；所緣力弱如急流之舟必賴舵 | 〔CSCD §121〕 |
| aparisaṇṭhitajala・sīghasota | 水不止・急流 | 同上之喻境 | 〔CSCD §121〕 |
| dubbalatta | 力弱 | 唯初禪之由；dubbalattā ārammaṇassa（所緣之力弱）故心賴尋力方得一境 | 〔CSCD §121〕 |
| nīvaraṇasantāpappahāna | 諸蓋之熱惱之斷 | 於厭境生喜悅之第二由 | 〔CSCD §121〕 |
| pupphachaḍḍaka | 除糞者 | 喜悅之第一喻依；見多得傭而於糞聚生喜 | 〔CSCD §121〕 |
| gūtharāsi | 糞之聚 | 同上之境 | 〔CSCD §121〕 |
| ussannabyādhidukkha・rogino | 病苦深重・病者 | 喜悅之第二喻依 | 〔CSCD §121〕 |
| vamanavirecanappavatti | 吐與下之轉起 | 同上之境 | 〔CSCD §121〕 |
一相之通與生身之不淨〔CSCD §122〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| asuciduggandhajegucchapaṭikkūlabhāva | 不淨・惡臭・可厭・厭逆性 | 十不淨之一相；四語連書為一相之名，本篇 2 見 | 〔CSCD §122〕 |
| jīvamānakasarīra | 生者之身 | 一相所通之處；不唯死屍 | 〔CSCD §122〕 |
| āgantuka・alaṅkāra | 客來・莊嚴 | 生身之不淨相所以不顯之由 | 〔CSCD §122〕 |
| atirekatisataaṭṭhikasamussaya | 三百餘骨之積聚 | 身之實相之第一目 | 〔CSCD §122〕 |
| asītisatasandhisaṅghaṭita | 一百八十個關節所連綴 | 其第二；與前品前單元〔CSCD §112〕之 asītisatasandhito 同數，本篇為其再述 | 〔CSCD §122〕 |
| navanhārusatanibandhana | 九百腱所繫縛 | 其第三 | 〔CSCD §122〕 |
| navamaṃsapesisatānulitta | 九百肉片所塗 | 其第四 | 〔CSCD §122〕 |
| allacammapariyonaddha | 濕皮所裹 | 其第五 | 〔CSCD §122〕 |
| chavi | 外皮 | 其第六之所覆 | 〔CSCD §122〕 |
| chiddāvachidda | 處處有孔 | 其第七 | 〔CSCD §122〕 |
| medakathālikā | 脂之鍋 | 其喻依；常滲常流如脂鍋 | 〔CSCD §122〕 |
| niccuggharitapaggharita | 常滲常流 | 同上之相 | 〔CSCD §122〕 |
| kimisaṅghanisevita | 眾蟲所依住 | 其第八 | 〔CSCD §122〕 |
| rogānaṃ āyatana・dukkhadhammānaṃ vatthu | 諸病之處・諸苦法之事 | 其第九與第十 | 〔CSCD §122〕 |
| paribhinnapurāṇagaṇḍa | 破裂之久癰 | 其喻依；九瘡口常流如久癰 | 〔CSCD §122〕 |
| vaṇamukha | 瘡口 | 身之九流處（navahi vaṇamukhehi）；與次前單元〔CSCD §118〕同語而彼繫死屍、此繫生身 | 〔CSCD §122〕 |
| akkhigūthaka・kaṇṇagūthaka | 眼垢・耳垢 | 九流之二 | 〔CSCD §122〕 |
| āhārapittasemharudhira | 食・膽汁・痰・血 | 口所流之四 | 〔CSCD §122〕 |
| uccārapassāva | 大便・小便 | 下門所流之二 | 〔CSCD §122〕 |
| navanavutiyā lomakūpasahassa | 九萬九千毛孔 | 汗所出之處 | 〔CSCD §122〕 |
| asucisedayūsa | 不淨之汗液 | 同上之所流 | 〔CSCD §122〕 |
| nīlamakkhikā | 青蠅 | 隨之而集者 | 〔CSCD §122〕 |
| mukhadhovana・sīsamakkhana・nahāna | 洗面・塗頭・沐浴 | 覆其不淨之事之三 | 〔CSCD §122〕 |
| nivāsanapārupana | 衣（下著與上覆） | 同上之二 | 〔CSCD §122〕 |
| pharusavippakiṇṇakesa | 髮粗而散亂 | 不治之相 | 〔CSCD §122〕 |
| caṇḍāla | 旃陀羅 | 與王對舉；不淨之相上下無別 | 〔CSCD §122〕 |
| vematta | 差別 | 同上之判 | 〔CSCD §122〕 |
| surabhivilepana | 香塗 | 覆其不淨之飾 | 〔CSCD §122〕 |
| yāthāvasarasa | 如實之自味 | 所不見者；即不淨之相 | 〔CSCD §122〕 |
| rajjitabbakayuttaṭṭhāna | 應可染著之處 | 論之判；aṇumattampi natthi（一微塵亦無） | 〔CSCD §122〕 |
| kesalomanakhadantakheḷa | 髮・毛・爪・齒・唾 | 離身即人所不欲觸者之列 | 〔CSCD §122〕 |
| aṭṭīyati・harāyati・jigucchati | 厭・愧・惡 | 對之之三心行 | 〔CSCD §122〕 |
| avijjandhakārapariyonaddha | 為無明之闇所裹 | 顛倒取者之相 | 〔CSCD §122〕 |
| attasineharāgaratta | 為愛己之貪所染者 | 同上 | 〔CSCD §122〕 |
| iṭṭhaṃ kantaṃ niccaṃ sukhaṃ attā | 可意・可愛・常・樂・我 | 顛倒取之五；論以五語連舉而不作四顛倒之常式 | 〔CSCD §122〕 |
| kiṃsukarukkha | 緊叔迦樹 | 顛倒取之喻依 | 〔CSCD §122〕 |
| jarasiṅgāla | 老野干 | 同上之喻者 | 〔CSCD §122〕 |
| maṃsapesi | 肉片 | 同上之所誤認 | 〔CSCD §122〕 |
| atilolupa | 極貪者 | 頌中野干之相 | 〔CSCD §122〕 |
| budha・medhāvī | 智者・具慧者 | 頌中所勸之人；二名各 1 見 | 〔CSCD §122〕 |
| pūtikāya | 臭身 | 頌之語；智者所當見其自性者 | 〔CSCD §122〕 |
| kuṇapa・ukkarūpama | 屍・如糞聚 | 所引頌之語 | 〔CSCD §122〕 |
| cakkhubhūta | 具眼者 | 所引頌之語；為具眼者所呵 | 〔CSCD §122〕 |
| bālābhinandita | 愚者所欣 | 同上 | 〔CSCD §122〕 |
| navadvāra・mahāvaṇa | 九門・大瘡 | 同上；身為九門之大瘡 | 〔CSCD §122〕 |
| dabbajātika | 賢良者 | 品末之勸所被之比丘 | 〔CSCD §122〕 |
| asubhākāra | 不淨之行相 | 品末之收；隨其所顯處而取相 | 〔CSCD §122〕 |
| Asubhakammaṭṭhānaniddeso | 不淨業處之說示 | 品末標；Chaṭṭho paricchedo（第六品）與之連文 | 〔CSCD §122〕 |
須併觀之三處 ①十不淨之名逐名由既立之讀承之，本目不重立；本篇之十對之表唯就其所對治之貪行者而立其名，十名之讀不再出。②Mahātissatthera（大帝須長老）之名於本篇繫其住處作 cetiyapabbatavāsino mahātissattherassa（支帝山住），而次前單元〔CSCD §120〕之同事不繫住處，地遍之品之踊躍喜事例則繫 Puṇṇavallikavāsī（滿林住）——三處之名同而所繫之住處二異一無，本欄誌其實而不代考定其為一人與否，以俟來哲。③sīvathika（墓地）於本篇零命中，susāna 亦零命中——本篇雖為不淨之雜論而不出墓地之名，其論皆就身之自性而言，本目誌其實。
三、異讀
材料之面 本篇無自家對頁之巴利，故無校勘段可錄；可查之面唯譯底欄自身。誌錄不判。
普查之實測 譯底欄全篇逐字普查：異讀括注式（(sī.)・(syā.)・(kaṃ.)・(pī.) 等）零命中；異誦之標識詞 pāṭho 零命中；異說之標識詞 Porāṇā／porāṇā・Keci／keci・eke・Apare āhu・kira 俱零命中。方括注唯二式（[§NN] 段號 2 個與版頁記 7 個，後者皆在註記之內）。查無即記無：譯底欄自身無異讀之記。
引號之對稱 全篇 '' 實測 10 處為偶數，開 5 收 5，成對——五對即〔CSCD §121〕之見功德語一（''addhā imāya paṭipadāya jarāmaraṇamhā parimuccissāmī''）、除糞者之語一（''bahuṃ dāni vetanaṃ labhissāmī''）、〔CSCD §122〕顛倒取之二（''ahaṃ mama'' 與 ''iṭṭhaṃ kantaṃ niccaṃ sukhaṃ attā''）、野干之語一（''ayaṃ maṃsapesī''）。
本欄自出之二處字面之記 ①引頌之標不繫其書：〔CSCD §122〕之 Vuttañhetaṃ – 領三偈六行而不繫任何括注或書名，本篇之圓括注出處零命中；本品前二單元則各有一括注（增支之簡稱與中部之簡稱）。②品末之勸斷為二行：Tasmā dabbajātikena bhikkhunā jīvamānasarīraṃ vā hotu 一行後空一行，Matasarīraṃ⋯vā yattha yattha asubhākāro paññāyati 另起一行——一句而分作二段，本篇唯此 1 處（其前之偈行皆一行一句）。誌其字面不改、不代合。
本欄之界 上列皆為譯底欄之字面之實；未與 PTS 掃描頁對勘。本欄之零命中唯就譯底欄一面，不以之推斷他本。
四、論主引據
論主自引之處，逐處繫段號錨；出處唯本文自標者記之，不代考定。
| 位置 | 引式〔逐字〕 | 所引之要 | 本文自標之出處 |
|---|---|---|---|
| 〔CSCD §122〕 | Vuttañhetaṃ – 以下三偈六行（自 Duggandho asuci kāyo, kuṇapo ukkarūpamo; 起，至 Daṇḍaṃ nūna gahetvāna, kāke soṇe nivārayeti. 止） | 身之惡臭不淨、九門大瘡、內外倒置則須以杖驅烏犬 | 無（Vuttañhetaṃ 而不繫書名，亦不繫括注） |
引式與出處之數〔本欄實測〕 本篇之圓括注出處零命中。引式之標 Yathāha・Vuttampi cetaṃ・Tena vuttaṃ・Tenāha・Tenetaṃ vuccati・Apare āhu・vacanato・kira 俱零命中；Vuttañhetaṃ 1 見。本篇唯一之引即此三偈，而其前另有論主自造之五偈（Tasmā – 所領，見目五）——引頌與自頌相次而其標不同（一作 Tasmā –、一作 Vuttañhetaṃ –），本目誌其實而不代考定其出處。
論主自陳之三處 ①〔CSCD §121〕Iti yādisaṃ yādisaṃ sakkā hoti laddhuṃ, tādise tādise uddhumātakapaṭikkūlaṃ vinīlakapaṭikkūlanti evaṃ nimittaṃ gaṇhitabbamevāti——論自陳隨所得而取相，此即十不淨立十之第一由。②〔CSCD §121〕tasmā paṭhamajjhānamevettha hoti, na dutiyādīni.——論自陳十不淨唯初禪。③〔CSCD §122〕Paramatthato panettha rajjitabbakayuttaṭṭhānaṃ nāma aṇumattampi natthi.——論自陳於勝義中身無一微塵可染著之處。三處皆論主自陳，本目逐字錄其位而不代評。
五、譬喻·修辭
本目只記本篇譬喻之所在與其所配，不作文學評價。
甲・譬喻 本篇之比況形實測：viya 之詞界 7 見（另 aṭaviyaṃ 一形之內含其字母而非其詞，不計）、seyyathāpi 1 見、samāna 諸形 2 見、sadisa 諸形 零命中、iva 之詞界 零命中、連聲之比況形 零命中；Yathāpi 1 見（偈之領語）。合之比況十一處，其要者如下。
| 位置 | 所喻 | 喻依〔逐字〕 |
|---|---|---|
| 〔CSCD §121〕 | 得禪者 | vītarāgo viya nilloluppacāro（如離貪者而無貪求之行） |
| 〔CSCD §121〕 | 十不淨唯初禪 | seyyathāpi nāma aparisaṇṭhitajalāya sīghasotāya nadiyā arittabaleneva nāvā tiṭṭhati（如急流之河唯賴舵力而舟得住） |
| 〔CSCD §121〕 | 於厭境生喜悅 | pupphachaḍḍakassa gūtharāsimhi viya（如除糞者於糞聚） |
| 〔CSCD §121〕 | 同上 | rogino vamanavirecanappavattiyaṃ viya（如病者於吐下之轉起） |
| 〔CSCD §122〕 | 生身亦現不淨相 | mahātissattherassa viya（如大帝須長老） |
| 〔CSCD §122〕 | 同上 | saṅgharakkhitattherūpaṭṭhākasāmaṇerassa viya（如僧護長老之侍者沙彌） |
| 〔CSCD §122〕 | 身之常滲常流 | medakathālikā viya（如脂之鍋） |
| 〔CSCD §122〕 | 身之九瘡口 | paribhinnapurāṇagaṇḍo viya（如破裂之久癰） |
| 〔CSCD §122〕 | 王與旃陀羅之無別 | samasarīrapaṭikkūlatāya nibbiseso hoti（以身之厭逆相同故無別） |
| 〔CSCD §122〕 | 顛倒取者 | jarasiṅgālena samānataṃ āpajjanti（與老野干成同類） |
| 〔CSCD §122〕 | 同上（頌） | Yathāpi⋯pupphitaṃ disvā, siṅgālo kiṃsukaṃ vane（如野干見林中緊叔迦之花） |
譬喻之偏在與一喻之再述 十一處之中五處為身之相之喻（脂鍋・久癰・二長老之事・王與旃陀羅），三處為修行心相之喻（離貪者・除糞者・病者），一處為所緣力弱之喻（急流之舟），二處為顛倒取之喻（老野干，散文與偈各一）。老野干與緊叔迦之喻散文一見、偈頌一見而偈為其廣——散文以一句該其事（aṭaviyaṃ kiṃsukarukkhaṃ disvā rukkhato apatitapupphaṃ ''ayaṃ maṃsapesī''ti vihaññamānena jarasiṅgālena samānataṃ āpajjanti），五偈則廣之而盡其詳（見花而馳・齧落花而知非肉・以此喻不取落處之不淨者）。此為本品三單元之中唯一以偈廣其散文之喻者。另〔CSCD §122〕之二事例（大帝須長老觀齒骨・僧護長老之侍者沙彌觀乘象之王）皆繫於名而不展其議，其一與次前單元〔CSCD §120〕之事同。
乙・修辭之可核觀察 ①本篇之骨為二由十對（其數與其形之實測見目一「十對之整齊」）——三語同行十次，一者一句，十者不漏，為本品三單元之中最長之單一定型列。②二由之收語 dasadhā asubhappabhedo vuttoti veditabbo 2 見，前後對稱。③偈頌 2 組共 16 行（縮排四空格）——Tasmā – 所領之五偈十行為論主自造，Vuttañhetaṃ – 所領之三偈六行為所引；另品末標 4 行（縮排二空格）。本篇為本品三單元之中偈行最多者。④問句 零命中，Kasmā? 式之短問、ti ce 式之難俱不出。⑤…pe… 省略式 零命中。⑥Tattha 之提示語 零命中——本品三單元之中唯本篇不出此語。⑦身之實相一段（Pakatiyā pana idaṃ sarīraṃ nāma⋯）以十餘個 -a 收之複合形容詞連綴而下，不以動詞斷，至 satatavissandanaṃ 方收；此長串之句式於本品三單元之中為獨顯。
以上諸數唯就本篇之域實測，不及全書。
六、章內互讀
每指皆帶段號錨；所指之處唯就本篇文中可核之名相立——本篇之段號與 Vism 章§二系不明對映，故所指不繫章§，亦不推估換算。不代考定。
| 本篇之處 | 所指 | 可核之由 |
|---|---|---|
〔CSCD §121〕 Etesu hi yattha katthaci adhigatajjhāno | 本品前二單元〔CSCD §102〕–〔CSCD §120〕 | 論以 Etesu（於此諸者）承前所立之十不淨；其前為次前單元之結頌，頌自標其次之科為雜論 |
〔CSCD §121〕 uddhumātakapaṭikkūlaṃ vinīlakapaṭikkūlanti evaṃ nimittaṃ gaṇhitabbamevāti | 本品前二單元之誦語諸處 | 二誦語逐字同前二單元之定型（''uddhumātakapaṭikkūlaṃ uddhumātakapaṭikkūla''nti・''vinīlakapaṭikkūlaṃ vinīlakapaṭikkūla''nti），本篇引之而不繫引號、且以二名相次成一語 |
〔CSCD §121〕 ''addhā imāya paṭipadāya jarāmaraṇamhā parimuccissāmī''ti | 本品首單元〔CSCD §105〕與〔CSCD §116〕 | 此語三見於本品（首單元所引義注文一・首單元見功德段一・本篇一），逐字全同——為本品貫穿之語，本欄誌其實 |
〔CSCD §122〕 asītisatasandhisaṅghaṭitaṃ | 本品首單元〔CSCD §112〕 | 彼篇以 asītisatasandhito 為五種取相之第一而自設難（何以能定百八十節），本篇則以之為身之實相之一目——同數而二用 |
〔CSCD §122〕 navahi vaṇamukhehi satatavissandanaṃ | 本品次前單元〔CSCD §118〕 | 彼篇作 kuṇapassa navahi vaṇamukhehi kimirāsipaggharaṇakāle（繫死屍），本篇繫生身——同語而所繫異 |
〔CSCD §122〕 dantaṭṭhikadassāvino pana cetiyapabbatavāsino mahātissattherassa viya | 本品次前單元〔CSCD §120〕 | 彼篇作 Apica mahātissattherassa dantaṭṭhikamattāvalokanena——同事二見而本篇繫其住處、彼篇不繫（見目二須併觀②） |
〔CSCD §122〕 Asubhakammaṭṭhānaniddeso nāma／Chaṭṭho paricchedo. | 隨念之品 | 業處之品〔CSCD §47〕之四十業處列作 dasa asubhā, dasa anussatiyo——十不淨與十隨念之序由此可核；隨念之全說在其品，本篇不預言之 |
七、傳本
作者、傳本與注疏源流諸問題，本編不於考據內立說。
I. Placement in the Outline
Base text This unit’s base text is CSCD (internal and not published). Every Pāli string in this layer is copied verbatim from this unit’s base-text column. The single form of location is 〔CSCD §NN〕, which can be checked word for word against that column. Because this chapter has no in-house Pāli text collated to PTS pages, no page range is recorded.
Title The base-text column carries one ### line, the section title ### Pakiṇṇakakathā (Miscellany Discussion). The section title and the full extent of the unit are coextensive: this unit is the whole section. Among this chapter’s four section titles, only this one has the same name as the final section of the preceding chapter (the last section on the remaining kasiṇas is likewise Pakiṇṇakakathā); the two chapters have identically named miscellanies with different subjects.
Paragraph-number domain The base-text column runs from 〔CSCD §121〕 through 〔CSCD §122〕. Two paragraph numbers are actually present, and the sequence is continuous without a gap, the fewest paragraph numbers among the chapter’s three units. This unit occupies 6,754 bytes in the base-text column.
What the two numbered paragraphs discuss 〔CSCD §121〕 treats three matters: why ten kinds of foulness are established (a twofold division), why there is only the first absorption, and why joy arises on a repulsive object. 〔CSCD §122〕 treats the common single characteristic of the ten, the foulness of the living body, and the error of inverted grasping. One section and two numbered paragraphs, with the two discussions linked: the former concerns their division, the latter their unity. This section records the fact.
The twofold division 〔CSCD §121〕 gives two reasons why the ten kinds of foulness number ten: (1) sarīrasabhāvappattivasena (according to the intrinsic condition reached by the body)—the corpse’s deteriorated appearance becomes bloated, livid, or one of the rest, and the sign is taken according to what is obtained, hence ten are established; and (2) rāgacaritabhedavasena (according to the divisions of the greed-tempered person)—each of the ten kinds counteracts one kind of greed-tempered person. Both reasons close with the identical formula dasadhā asubhappabhedo vuttoti veditabbo, which occurs twice in the unit, symmetrically before and after. The ten pairings under the second reason were checked one by one and appear in the table in Section II.
Regularity of the ten pairings The sentence pattern is the same for all ten pairings under the second reason: the display of a given condition (-ppakāsanato) is paired with a greed-tempered person (rāgino) and stated to be suitable (sappāyaṃ). The term for display occurs 10 measured times in the unit (nine compounds ending in -ppakāsanato, while the festering has the separately written duggandhabhāvassa pakāsanato), rāgino occurs 10 times, and sappāyaṃ occurs 9 times plus sappāyanti once (in the skeleton pairing, followed by evaṃ). The three terms travel together ten times, one pairing per sentence, with none of the ten omitted. This is the unit’s most regular sentence pattern and the longest single patterned list among the chapter’s three units.
Connections before and after The unit follows the preceding two units in this chapter. Its first sentence is Etesu hi yattha katthaci adhigatajjhāno: the treatise uses Etesu (“among these”) to take up the ten kinds of foulness established in the first two units. Immediately before it stands the preceding unit’s concluding verse on the ten, whose last line pakiṇṇakakathāpi viññeyyā announces that the Miscellany Discussion comes next. The chapter on the six recollections follows. This unit ends with the chapter-end designation Asubhakammaṭṭhānaniddeso nāma (the third of four indented lines) and Chaṭṭho paricchedo. This chapter ends, and the chapter on the recollections begins next. The order can also be checked from the list of forty meditation subjects at 〔CSCD §47〕, where dasa asubhā, dasa anussatiyo places the ten kinds of foulness immediately before the ten recollections.
Movement The interleaf Overview assigns this unit to Movement §C, “Miscellany on Foulness.” The loci assigned there appear verbatim in that table; this section neither repeats nor excerpts them. The Overview movement table is derived from the base text’s structure and does not supply a Vism chapter-section number.
II. Terms and Renderings
This section records only usage and location in this unit; normative readings of terms are governed by the glossary, and this section does not determine those the glossary leaves unsettled. Readings established in earlier chapters are not re-explained. Previously established terms used here include asubha (foulness); uddhumātaka／vinīlaka／vipubbaka (bloated／livid／festering); vicchiddaka／vikkhāyitaka／vikkhittaka (cut up／gnawed／scattered); hatavikkhittaka (hacked and scattered); lohitaka (blood-smeared); aṭṭhika (skeleton); rāga (greed); sappāya (suitable); paṭhamajjhāna (first absorption); vitakka (applied thought); ekagga (one-pointed); nīvaraṇa (hindrance); pītisomanassa (joy and gladness); ānisaṃsadassāvī (one who sees the benefit); jarāmaraṇa (aging and death); lakkhaṇa (characteristic); asītisatasandhi (one hundred and eighty joints); siṅghāṇikā (snot); dantakaṭṭha (tooth-stick); hirikopīna (parts of which modesty is ashamed); hatthikkhandha (elephant’s back); sādhujanapāmojjattha (to gladden good people); samādhibhāvanādhikāra (chapter on the development of concentration); and paricchedo (chapter). Only terms new in this unit are listed below.
The twofold division of the ten kinds of foulness 〔CSCD §121〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| suvikkhambhitarāga | one whose greed is thoroughly suppressed | the condition of one who has attained absorption | 〔CSCD §121〕 |
| vītarāga | one free from greed | the comparison: one who has attained absorption conducts themself like one free from greed | 〔CSCD §121〕 |
| nilloluppacāra | conduct without greedy seeking | the same person’s manner of conduct | 〔CSCD §121〕 |
| asubhappabheda | divisions of foulness | the unit’s pivotal expression; 3 occurrences in this unit (one general statement and one closing formula for each of the two reasons) | 〔CSCD §121〕 |
| sarīrasabhāvappatti | intrinsic condition reached by the body | the first reason for establishing ten kinds of foulness | 〔CSCD §121〕 |
| rāgacaritabheda | divisions of the greed-tempered person | the second reason | 〔CSCD §121〕 |
| saṇṭhānavipatti・saṇṭhānarāgī | ruin of shape · one who delights in shape | what the bloated counteracts | 〔CSCD §121〕 |
| chavirāgavipatti・sarīravaṇṇarāgī | ruin of skin color · one who delights in bodily color | what the livid counteracts | 〔CSCD §121〕 |
| duggandhabhāva・sarīragandharāgī | foul-smelling condition · one who delights in bodily fragrance | what the festering counteracts; linked with mālāgandhādivasena samuṭṭhāpita (produced by flowers, perfumes, and the like) | 〔CSCD §121〕 |
| antosusirabhāva・ghanabhāvarāgī | inner hollowness · one who delights in the body’s solidity | what the cut-up counteracts | 〔CSCD §121〕 |
| maṃsupacayasampattivināsa・maṃsupacayarāgī | ruin of the flourishing accumulation of flesh · one who delights in accumulated flesh | what the gnawed counteracts; linked with thanādīsu sarīrappadesesu (in bodily parts such as the breasts) | 〔CSCD §121〕 |
| aṅgapaccaṅga・vikkhepa・aṅgapaccaṅgalīlārāgī | limbs and minor limbs · dispersal · one who delights in the grace of the limbs and minor limbs | what the scattered counteracts | 〔CSCD §121〕 |
| sarīrasaṅghātabhedavikāra・sarīrasaṅghātasampattirāgī | breaking and deformation of the body’s assembled whole · one who delights in the beauty of the body’s assembled whole | what the hacked-and-scattered counteracts | 〔CSCD §121〕 |
| lohitamakkhitapaṭikkūlabhāva・alaṅkārajanitasobharāgī | repulsiveness of being smeared with blood · one who delights in beauty produced by adornment | what the blood-smeared counteracts | 〔CSCD §121〕 |
| anekakimikulasādhāraṇabhāva・kāye mamattarāgī | being shared with numerous clans of worms · one whose greed takes the body as “mine” | what the worm-infested counteracts | 〔CSCD §121〕 |
| sarīraṭṭhīnaṃ paṭikkūlabhāva・dantasampattirāgī | repulsiveness of the body’s bones · one who delights in the beauty of the teeth | what the skeleton counteracts | 〔CSCD §121〕 |
| aritta | rudder | the basis of the simile for why the ten kinds of foulness reach only the first absorption; a boat in a swift current must rely on its rudder because the object is weak | 〔CSCD §121〕 |
| aparisaṇṭhitajala・sīghasota | water that does not stand still · swift current | the setting of the same simile | 〔CSCD §121〕 |
| dubbalatta | weakness | why there is only the first absorption: dubbalattā ārammaṇassa (because of the object’s weakness), the mind reaches one-pointedness only through the strength of applied thought | 〔CSCD §121〕 |
| nīvaraṇasantāpappahāna | abandoning of the torment of the hindrances | the second reason why joy arises on a repulsive object | 〔CSCD §121〕 |
| pupphachaḍḍaka | excrement remover | the first comparison for joy; the remover rejoices at a heap of excrement on seeing that much pay will be earned | 〔CSCD §121〕 |
| gūtharāsi | heap of excrement | the object in the same comparison | 〔CSCD §121〕 |
| ussannabyādhidukkha・rogino | severe suffering from illness · sick person | the basis of the second comparison for joy | 〔CSCD §121〕 |
| vamanavirecanappavatti | occurrence of vomiting and purging | the event in the same comparison | 〔CSCD §121〕 |
The single characteristic and the foulness of the living body 〔CSCD §122〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| asuciduggandhajegucchapaṭikkūlabhāva | state of being impure, foul-smelling, disgusting, and repulsive | the single characteristic of the ten kinds of foulness; the four words are written together as the name of one characteristic and occur twice in this unit | 〔CSCD §122〕 |
| jīvamānakasarīra | body of a living person | where the single characteristic applies; not only to corpses | 〔CSCD §122〕 |
| āgantuka・alaṅkāra | adventitious · adornment | why the characteristic of foulness in a living body does not become manifest | 〔CSCD §122〕 |
| atirekatisataaṭṭhikasamussaya | accumulation of more than three hundred bones | the first item in the body’s actual condition | 〔CSCD §122〕 |
| asītisatasandhisaṅghaṭita | connected by one hundred and eighty joints | the second; the same number as asītisatasandhito in the first unit of this chapter at 〔CSCD §112〕, repeated here | 〔CSCD §122〕 |
| navanhārusatanibandhana | bound by nine hundred sinews | the third | 〔CSCD §122〕 |
| navamaṃsapesisatānulitta | plastered with nine hundred pieces of flesh | the fourth | 〔CSCD §122〕 |
| allacammapariyonaddha | enveloped in wet hide | the fifth | 〔CSCD §122〕 |
| chavi | outer skin | what covers the sixth item | 〔CSCD §122〕 |
| chiddāvachidda | pierced with holes throughout | the seventh | 〔CSCD §122〕 |
| medakathālikā | pot of fat | its comparison; the body continually oozes and drips like a pot of fat | 〔CSCD §122〕 |
| niccuggharitapaggharita | continually oozing and dripping | the condition in the same comparison | 〔CSCD §122〕 |
| kimisaṅghanisevita | inhabited by clusters of worms | the eighth | 〔CSCD §122〕 |
| rogānaṃ āyatana・dukkhadhammānaṃ vatthu | place for diseases · basis for painful phenomena | the ninth and tenth | 〔CSCD §122〕 |
| paribhinnapurāṇagaṇḍa | old abscess that has burst | the comparison: the nine wound-openings discharge continually like an old abscess | 〔CSCD §122〕 |
| vaṇamukha | wound-opening | the body’s nine places of discharge (navahi vaṇamukhehi); the same expression occurs in the preceding unit at 〔CSCD §118〕, where it refers to a corpse, while here it refers to a living body | 〔CSCD §122〕 |
| akkhigūthaka・kaṇṇagūthaka | eye-filth · ear-filth | two of the nine discharges | 〔CSCD §122〕 |
| āhārapittasemharudhira | food · bile · phlegm · blood | the four things discharged from the mouth | 〔CSCD §122〕 |
| uccārapassāva | feces · urine | the two things discharged from the lower doors | 〔CSCD §122〕 |
| navanavutiyā lomakūpasahassa | ninety-nine thousand pores | the places from which sweat emerges | 〔CSCD §122〕 |
| asucisedayūsa | impure sweat-fluid | what flows from them | 〔CSCD §122〕 |
| nīlamakkhikā | bluebottles | what gathers upon the body | 〔CSCD §122〕 |
| mukhadhovana・sīsamakkhana・nahāna | washing the face · anointing the head · bathing | three ways of covering the body’s foul condition | 〔CSCD §122〕 |
| nivāsanapārupana | clothing (lower garment and upper covering) | two more such means | 〔CSCD §122〕 |
| pharusavippakiṇṇakesa | with coarse and disheveled hair | the appearance when ungroomed | 〔CSCD §122〕 |
| caṇḍāla | caṇḍāla | set against the king; the characteristic of foulness makes no distinction between high and low | 〔CSCD §122〕 |
| vematta | distinction | the judgment in the same passage | 〔CSCD §122〕 |
| surabhivilepana | fragrant unguent | an adornment that covers foulness | 〔CSCD §122〕 |
| yāthāvasarasa | actual intrinsic taste | what is not seen; namely, the characteristic of foulness | 〔CSCD §122〕 |
| rajjitabbakayuttaṭṭhāna | place fit to be delighted in | the treatise’s judgment: aṇumattampi natthi (not even an atom) | 〔CSCD §122〕 |
| kesalomanakhadantakheḷa | head-hairs · body-hairs · nails · teeth · spittle | things people do not wish to touch once separated from the body | 〔CSCD §122〕 |
| aṭṭīyati・harāyati・jigucchati | repelled · ashamed · disgusted | the three responses to them | 〔CSCD §122〕 |
| avijjandhakārapariyonaddha | enveloped in the darkness of ignorance | the condition of one who grasps in an inverted way | 〔CSCD §122〕 |
| attasineharāgaratta | stained by greed born of self-love | the same | 〔CSCD §122〕 |
| iṭṭhaṃ kantaṃ niccaṃ sukhaṃ attā | agreeable · lovely · permanent · pleasurable · self | the five objects of inverted grasping; the treatise lists five terms together rather than using the standard four-inversion formula | 〔CSCD §122〕 |
| kiṃsukarukkha | kiṃsuka tree | the basis of the simile for inverted grasping | 〔CSCD §122〕 |
| jarasiṅgāla | old jackal | the figure in the same simile | 〔CSCD §122〕 |
| maṃsapesi | piece of meat | what it mistakenly perceives | 〔CSCD §122〕 |
| atilolupa | exceedingly greedy | the jackal’s condition in the verse | 〔CSCD §122〕 |
| budha・medhāvī | wise person · one endowed with wisdom | the people exhorted in the verse; one occurrence of each name | 〔CSCD §122〕 |
| pūtikāya | putrid body | the verse’s expression; the body whose intrinsic nature the wise should see | 〔CSCD §122〕 |
| kuṇapa・ukkarūpama | corpse · like a heap of excrement | expressions in the cited verse | 〔CSCD §122〕 |
| cakkhubhūta | one with eyes | an expression in the cited verse; such people condemn the body | 〔CSCD §122〕 |
| bālābhinandita | welcomed by fools | the same | 〔CSCD §122〕 |
| navadvāra・mahāvaṇa | nine doors · great sore | the same; the body is a great sore with nine doors | 〔CSCD §122〕 |
| dabbajātika | person of good nature | the bhikkhu addressed in the chapter’s final exhortation | 〔CSCD §122〕 |
| asubhākāra | aspect of foulness | the chapter’s close: take the sign wherever such an aspect becomes manifest | 〔CSCD §122〕 |
| Asubhakammaṭṭhānaniddeso | exposition of the meditation subjects of foulness | the chapter-end designation; linked with Chaṭṭho paricchedo (the sixth chapter) | 〔CSCD §122〕 |
Three passages to be read together (1) The names of the ten kinds of foulness all preserve the readings already established; this section does not establish them anew. The table of ten pairings in this unit establishes only the kinds of greed they counteract, not new readings of the ten names. (2) The name Mahātissatthera is linked here with the residence in cetiyapabbatavāsino mahātissattherassa (dwelling at Cetiyapabbata), while the same incident at 〔CSCD §120〕 in the preceding unit gives no residence, and the account of leaping joy in the chapter on the earth kasiṇa links a Mahātissa Thera with Puṇṇavallikavāsī (dwelling at Puṇṇavallika). The same name appears in three places, with two different residences and one occurrence without a residence. This column records the fact and does not determine whether they are the same person; the matter is left to the wise who come after. (3) sīvathika (charnel ground) has zero occurrences in this unit, and susāna likewise has zero occurrences. Although this is the Miscellany Discussion on foulness, it never gives a name for a charnel ground; its entire discussion concerns the body’s intrinsic condition. This section records the fact.
III. Variant Readings
Material available This unit has no in-house Pāli collated to PTS pages, so there is no collation passage to record; only the base-text column itself can be checked. The record is descriptive and does not adjudicate.
Measured full scan A verbatim scan of the entire base-text column found zero occurrences of parenthetical variant markers such as (sī.), (syā.), (kaṃ.), and (pī.); zero occurrences of the variant-reading marker pāṭho; and zero occurrences of the alternative-opinion markers Porāṇā／porāṇā, Keci／keci, eke, Apare āhu, and kira. Square brackets occur only in two families (2 paragraph markers [§NN] and 7 edition-page annotations, all within notes). No finding is itself a finding: the base-text column records no variant reading.
Quotation-mark symmetry The sequence '' occurs 10 times, an even number: 5 opening and 5 closing marks, all paired. The five pairs are the statement of benefit at 〔CSCD §121〕 (''addhā imāya paṭipadāya jarāmaraṇamhā parimuccissāmī''), the excrement remover’s statement (''bahuṃ dāni vetanaṃ labhissāmī''), two forms of inverted grasping at 〔CSCD §122〕 (''ahaṃ mama'' and ''iṭṭhaṃ kantaṃ niccaṃ sukhaṃ attā''), and the jackal’s statement (''ayaṃ maṃsapesī'').
Two literal features arising within this column (1) The marker introducing the cited verses names no work: Vuttañhetaṃ – at 〔CSCD §122〕 introduces three stanzas in six lines without any parenthetical citation or title. Parenthetical source citations occur zero times in this unit; each of the first two units in the chapter has one (an abbreviation for the Aṅguttara and an abbreviation for the Majjhima respectively). (2) The chapter’s final exhortation is split into two lines: Tasmā dabbajātikena bhikkhunā jīvamānasarīraṃ vā hotu occupies one line, followed by a blank line, and Matasarīraṃ…vā yattha yattha asubhākāro paññāyati begins a separate line. One sentence is divided into two paragraphs, the sole such instance in this unit (each preceding verse line carries one sentence). The literal form is recorded without alteration and without merging.
Scope of this column All the foregoing is the literal evidence of the base-text column. This column has not been collated against the scanned PTS pages. The zero counts apply only to this one face of the base text and support no inference about another recension.
IV. The Commentator’s Citations
Each citation by the Commentator is linked to a paragraph-number anchor. A source is recorded only when the text itself identifies it; this column does not supply one.
| Location | Citation Formula [verbatim] | Point Cited | Source Identified by the Text |
|---|---|---|---|
| 〔CSCD §122〕 | Vuttañhetaṃ – followed by three stanzas in six lines (from Duggandho asuci kāyo, kuṇapo ukkarūpamo; through Daṇḍaṃ nūna gahetvāna, kāke soṇe nivārayeti.) | the body’s foul smell and impurity, the great sore with nine doors, and the need to drive away crows and dogs if inside and outside were reversed | none (Vuttañhetaṃ supplies neither a title nor a parenthetical citation) |
Measured citation formulas and sources Parenthetical source citations occur zero times in this unit. The formulas Yathāha, Vuttampi cetaṃ, Tena vuttaṃ, Tenāha, Tenetaṃ vuccati, Apare āhu, vacanato, and kira all occur zero times; Vuttañhetaṃ occurs once. The unit’s only citation is these three stanzas, while five stanzas composed by the Commentator immediately precede them (introduced by Tasmā –; see Section V). The cited and self-composed verses stand together but carry different markers—one Tasmā –, the other Vuttañhetaṃ –. This section records the fact and does not determine the source.
Three statements by the Commentator (1) At 〔CSCD §121〕, Iti yādisaṃ yādisaṃ sakkā hoti laddhuṃ, tādise tādise uddhumātakapaṭikkūlaṃ vinīlakapaṭikkūlanti evaṃ nimittaṃ gaṇhitabbamevāti: the Commentator states that the sign is to be taken according to whichever kind is obtained; this is the first reason for establishing ten kinds of foulness. (2) At 〔CSCD §121〕, tasmā paṭhamajjhānamevettha hoti, na dutiyādīni.: the Commentator states that only the first absorption occurs with the ten kinds of foulness. (3) At 〔CSCD §122〕, Paramatthato panettha rajjitabbakayuttaṭṭhānaṃ nāma aṇumattampi natthi.: the Commentator states that, in the ultimate sense, the body has not even an atom fit to be delighted in. All three are statements by the Commentator; this section records their locations verbatim and does not evaluate them.
V. Similes and Rhetoric
This section records only the location and pairing of similes in the unit; it offers no literary evaluation.
A. Similes A direct scan measured 7 word-bounded occurrences of viya (the letters also occur inside aṭaviyaṃ, which is not counted as the word), 1 occurrence of seyyathāpi, 2 forms of samāna, zero forms of sadisa, zero word-bounded occurrences of iva, and zero comparison forms in sandhi. Yathāpi occurs once, introducing a verse. Together these make eleven comparisons, of which the principal ones are listed below.
| Location | What Is Compared | Basis of Comparison [verbatim] |
|---|---|---|
| 〔CSCD §121〕 | one who has attained absorption | vītarāgo viya nilloluppacāro (conducting themself without greedy seeking like one free from greed) |
| 〔CSCD §121〕 | why the ten kinds of foulness reach only the first absorption | seyyathāpi nāma aparisaṇṭhitajalāya sīghasotāya nadiyā arittabaleneva nāvā tiṭṭhati (as a boat in a swift-flowing river remains only through the strength of the rudder) |
| 〔CSCD §121〕 | joy on a repulsive object | pupphachaḍḍakassa gūtharāsimhi viya (like an excrement remover at a heap of excrement) |
| 〔CSCD §121〕 | the same | rogino vamanavirecanappavattiyaṃ viya (like a sick person when vomiting and purging occur) |
| 〔CSCD §122〕 | the manifestation of foulness in a living body | mahātissattherassa viya (as with Mahātissa Thera) |
| 〔CSCD §122〕 | the same | saṅgharakkhitattherūpaṭṭhākasāmaṇerassa viya (as with the novice attendant of Saṅgharakkhita Thera) |
| 〔CSCD §122〕 | the body’s continual oozing and dripping | medakathālikā viya (like a pot of fat) |
| 〔CSCD §122〕 | the body’s nine wound-openings | paribhinnapurāṇagaṇḍo viya (like an old abscess that has burst) |
| 〔CSCD §122〕 | no distinction between king and caṇḍāla | samasarīrapaṭikkūlatāya nibbiseso hoti (no distinction because the repulsiveness of their bodies is the same) |
| 〔CSCD §122〕 | one who grasps in an inverted way | jarasiṅgālena samānataṃ āpajjanti (becoming like the old jackal) |
| 〔CSCD §122〕 | the same, in verse | Yathāpi…pupphitaṃ disvā, siṅgālo kiṃsukaṃ vane (as a jackal sees the kiṃsuka flowering in the forest) |
Distribution of similes and the reprise of one simile Of the eleven comparisons, five concern the body’s appearance (pot of fat, old abscess, the incidents of the two elders, king and caṇḍāla), three concern the practitioner’s mental state (one free from greed, excrement remover, sick person), one concerns the weakness of the object (the boat in the swift current), and two concern inverted grasping (the old jackal, once in prose and once in verse). The simile of the old jackal and the kiṃsuka appears once in prose and once in verse, with the verse expanding it: the prose compresses the whole scene into one sentence (aṭaviyaṃ kiṃsukarukkhaṃ disvā rukkhato apatitapupphaṃ ''ayaṃ maṃsapesī''ti vihaññamānena jarasiṅgālena samānataṃ āpajjanti), while five stanzas expand it in full (seeing the flower and running, biting a fallen flower and knowing it is not meat, and applying this to one who sees as foul only what has fallen away). This is the only unit in the chapter where a verse expands a prose simile. The two incidents at 〔CSCD §122〕 (Mahātissa Thera seeing the bones of the teeth and the novice attendant of Saṅgharakkhita Thera seeing the king on the elephant) identify the persons but do not develop their stories; the former is the same incident cited at 〔CSCD §120〕 in the preceding unit.
B. Verifiable rhetorical observations (1) The unit’s skeleton is two reasons and ten pairings (see the measured numbers and forms in Section I, “Regularity of the ten pairings”): the three terms travel together ten times, one sentence for each item, with none omitted, the longest single patterned list in the chapter. (2) The closing formula for the two reasons, dasadhā asubhappabhedo vuttoti veditabbo, occurs twice, symmetrically. (3) There are two groups of verse totaling 16 lines (all indented four spaces): five stanzas in ten lines introduced by Tasmā – are the Commentator’s own composition; three stanzas in six lines introduced by Vuttañhetaṃ – are cited; there is also a four-line chapter-end designation indented two spaces. This unit has the most verse lines among the chapter’s three units. (4) Questions occur zero times: neither a short Kasmā? question nor an objection in the ti ce form appears. (5) The ellipsis form …pe… occurs zero times. (6) The cue Tattha occurs zero times—this is the only unit in the chapter without that cue. (7) The passage on the body’s actual condition (Pakatiyā pana idaṃ sarīraṃ nāma…) links more than ten compound adjectives ending in -a without breaking them with a verb, closing only at satatavissandanaṃ; this long-chain sentence pattern is unique among the chapter’s three units.
All these counts were measured only within this unit’s range, not across the whole work.
VI. Intratextual Cross-Reading
Every reference carries a paragraph-number anchor. Each connection is based only on a term or statement verifiable in this unit. No correspondence between this unit’s paragraph numbers and Vism chapter-section numbers is known, so this section supplies no chapter-section number and makes no conversion. It does not determine the matter on behalf of the text.
| Passage in This Unit | Refers To | Verifiable Basis |
|---|---|---|
〔CSCD §121〕 Etesu hi yattha katthaci adhigatajjhāno | the first two units of this chapter, 〔CSCD §102〕–〔CSCD §120〕 | the treatise’s Etesu (“among these”) takes up the ten kinds of foulness established before it; immediately before this stands the preceding unit’s concluding verse, which announces the Miscellany Discussion as the next section |
〔CSCD §121〕 uddhumātakapaṭikkūlaṃ vinīlakapaṭikkūlanti evaṃ nimittaṃ gaṇhitabbamevāti | the recitation formulas throughout the first two units | both formulas are verbatim with the patterns in those units (''uddhumātakapaṭikkūlaṃ uddhumātakapaṭikkūla''nti and ''vinīlakapaṭikkūlaṃ vinīlakapaṭikkūla''nti); this unit gives them consecutively without quotation marks and joins the two names in one phrase |
〔CSCD §121〕 ''addhā imāya paṭipadāya jarāmaraṇamhā parimuccissāmī''ti | the first unit of this chapter at 〔CSCD §105〕 and 〔CSCD §116〕 | this formula occurs three times in the chapter (once in the commentary cited in the first unit, once in its benefit passage, and once here), word for word—a phrase running through the chapter |
〔CSCD §122〕 asītisatasandhisaṅghaṭitaṃ | the first unit of this chapter at 〔CSCD §112〕 | there asītisatasandhito is the first of the five further modes of taking the sign and prompts a difficulty about determining 180 joints; here it is one item in the body’s actual condition—the same number in two uses |
〔CSCD §122〕 navahi vaṇamukhehi satatavissandanaṃ | the preceding unit at 〔CSCD §118〕 | there the phrase is kuṇapassa navahi vaṇamukhehi kimirāsipaggharaṇakāle and refers to a corpse; here it refers to a living body—the same expression with a different referent |
〔CSCD §122〕 dantaṭṭhikadassāvino pana cetiyapabbatavāsino mahātissattherassa viya | the preceding unit at 〔CSCD §120〕 | there the phrase is Apica mahātissattherassa dantaṭṭhikamattāvalokanena—the same incident appears twice, but here a residence is given and there it is not (see the second item under “Three passages to be read together” in Section II) |
〔CSCD §122〕 Asubhakammaṭṭhānaniddeso nāma／Chaṭṭho paricchedo. | the chapter on the recollections | the list of forty meditation subjects at 〔CSCD §47〕 reads dasa asubhā, dasa anussatiyo, making the order of the ten kinds of foulness and the ten recollections verifiable; this unit makes no statement in advance about the full treatment of recollection |
VII. Transmission
This edition advances no claim in its apparatus about the author, transmission, or lineage of commentaries.