Yadi evaṃ yā asubhajjhānānaṃ appamāṇārammaṇatā vuttā, sā virujjhatīti.
如果这样，岂非与「于诸不净禅有无量所缘」之说相矛盾吗？
Ñ(III,112): If that is so, then is what is called the measurelessness of the object of jhāna produced on foulness contradicted?
Sā ca na virujjhati.
当知这并不相违的，
Ñ: It is not contradicted.
Ekacco hi uddhumātake vā aṭṭhike vā mahante nimittaṃ gaṇhāti. Ekacco appake.
或者有人于膨胀之尸或于大骸骨中取相，或者有人于小（不净物）中取相，
Ñ: For one man apprehends the sign in a large bloated corpse or skeleton, another in a small one.
Iminā pariyāyena ekaccassa parittārammaṇaṃ jhānaṃ hoti. Ekaccassa appamāṇārammaṇanti.
依于此法，则对一人为小所缘禅，一人为无量所缘禅。
Ñ: In this way the jhāna of the one has a limited object and of the other a measureless object.
Yo vā etaṃ vaḍḍhane ādīnavaṃ apassanto vaḍḍheti. Taṃ sandhāya ‘‘appamāṇārammaṇa’’nti vuttaṃ.
或者他在增大不净相时，因不见其过患故增大，由此而说无量所缘。
Ñ: Or alternatively 'With a measureless object' (Dhs. 182-84 in elision) is said of it referring to one who extends it, seeing no disadvantage in doing so.
Ānisaṃsābhāvā pana na vaḍḍhetabbānīti.
因诸不净相不成为功德，故不当增大。
Ñ: But it need not be extended because no benefit results.
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