Kāyagatāsati pana asubhāni ca na vaḍḍhetabbāni.
其次身随念与诸不净想则不宜增大。
Ñ(III,110): Mindfulness occupied with the body and the ten kinds of foulness need not be extended.
Kasmā? Okāsena paricchinnattā ānisaṃsābhāvā ca.
何以故？由于范围的限制及不成功德故。
Ñ: Why? Because they have a definite location and because there is no benefit in it.
Sā ca nesaṃ okāsena paricchinnatā bhāvanānaye āvibhavissati.
彼等（的增大）[PTS 112] 及范围的限制将于修习法中明了的说。
Ñ: The definiteness of their location will become clear in explaining the method of development (Ch. VIII, §83-138 and Ch. VI, §40,41, 79).
Tesu pana vaḍḍhitesu kuṇaparāsiyeva vaḍḍhati, na koci ānisaṃso atthi.
若对于彼等的增大，则只有尸聚的增大，实无任何功德增大。
Ñ: If the latter are extended, it is only a quantity of corpses that is extended [112] and there is no benefit.
Vuttampi cetaṃ sopākapañhābyākaraṇe, ‘‘vibhūtā bhagavā rūpasaññā avibhūtā aṭṭhikasaññā’’ti.
在苏波迦的问答中如是说：「世尊！于色想明显，而骨想则不明显。」
Ñ: And this is said in answer to the question of Sopāka: 'Perception of visible forms is quite clear, Blessed One, perception of bones is not clear' (?);
Tatra hi nimittavaḍḍhanavasena rūpasaññā vibhūtāti vuttā.
在那里因为遍的相增大，故说「色想明显」，
Ñ: for here the perception of visible forms is called 'quite clear' in the sense of extension of the sign,
Aṭṭhikasaññā avaḍḍhanavasena avibhūtāti vuttā.
于不净相不增大，故说「骨想不明显」。
Ñ: while the perception of bones is called 'not quite clear' in the sense of its non-extension.
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