鼻根Nose-faculty
色法十一之第三。五根之第三。為四大種所造之淨色，鼻識（→#3）之所依，香境（→#67）之能取。不可見、有對——非外鼻肉之扶根塵，乃寄於鼻竅中之清淨色根，唯佛眼天眼能見。
漢zh · Xuanzang 譯
色法十一之第三。五根之第三。為四大種所造之淨色，鼻識（→#3）之所依，香境（→#67）之能取。不可見、有對——非外鼻肉之扶根塵，乃寄於鼻竅中之清淨色根，唯佛眼天眼能見。
經
[共傳] 《雜阿含經》卷十三（經322，T2n0099_p0091c05–06）：
眼是內入處，四大所造淨色，不可見，有對。耳、鼻、舌、身內入處亦如是說。
——SA 322「亦如是說」之攝涵鼻根（詳 #60）。
[大乘] 《大佛頂首楞嚴經》卷五（周利槃特迦鼻根圓通章），二十五圓通之第八：
周利槃特迦，即從座起，頂禮佛足，而白佛言：我闕誦持，無多聞性，最初值佛，聞法出家，憶持如來，一句伽陀，於一百日，得前遺後，得後遺前。佛愍我愚，教我安居，調出入息。我時觀息，微細窮盡，生住異滅，諸行剎那。其心豁然，得大無礙，乃至漏盡，成阿羅漢。佛問圓通，如我所證，反息循空，斯為第一。
——⭐ 周利槃特迦之鼻根圓通即安那般那念（觀出入息）——南北傳、漢藏共傳、最古老最普遍之佛教禪定法門之一。漢傳楞嚴將此入路歸於鼻根圓通系列，乃因息之出入唯由鼻根所知。「觀息微細窮盡，生住異滅，諸行剎那」即由息之無常觀照觀法之剎那性。
論
《大乘五蘊論》（玄奘譯，T31n1612_p0848b14）：
云何鼻根？謂香為境清淨色。
按：鼻根於 baifa 之特殊地位即此 [大乘] 段——周利槃特迦之圓通法門乃安那般那念之架構落實處，連結鼻根阿毘達磨定義與最普遍之佛教禪定實踐。三層進路並陳同 #60 範式。
梵saṃskṛta
ghrāṇa-indriya < ghrāṇa（鼻、嗅之器）+ indriya（根；詳 #60）。
ghrāṇa < √ghrā「嗅、聞氣味」+ -na（抽象/工具後綴）。⚠️ 印歐祖語同源不確：可能與印歐祖語 *ǵʰreh₁- / *gʷʰreh₁-「呼吸、氣味」有關，但 Indo-Iranian 之外無穩固對應。Latin fragrō「散發香氣」非同源——Lat. fragrō < 印歐祖語 *bʰreh₁g-「破、出氣」，子音 onset 與 Skt √ghrā 不規則對應，現代印歐語言學不認此同源（per CITTA §VIII 核校）。en 段不主張 fragrō / fragrance 之 Latin 同源；honest 位置為「印歐祖語不確、限於 Indo-Iranian」。Pāli ghāna 由 ghrā→gha 縮形（h-詞族簡化）。
⭐ 鼻根之 etymology 處 #60 典範之第一處 IE asymmetry：cakṣus 弱、śrotra 強、ghrāṇa 又退回弱位。五根於 IE 同源鏈上之強弱不均（cakṣus 弱・śrotra 強・ghrāṇa 弱・jihvā 強・kāya 弱），此非偶然——hearing 與 tongue 於印歐祖語文化中之認識論之中心地位高於其他三根（聞為傳承 medium、舌為說法 organ），故詞彙保守度高、IE 同源鏈強。
《阿毘達磨集論》（Abhidharma-samuccaya，Pradhan 校本 [Abhidh-s 3]）：
ghrāṇendriyaṃ katamat / catvāri mahābhūtānyupādāya ghrāṇavijñānāśrayo rūpaprasādaḥ //
何為鼻根？依四大種，為鼻識之所依，淨色。
按：Asg 公式同 #60，僅 cakṣur- → ghrāṇa- 之代換。《大乘五蘊論》「謂香為境清淨色」為境取面之逐語素仿譯。prasāda 之印歐祖語詞源詳 #60；五根樣板 table 詳 #60。
巴pāḷi
南傳 28 色法之 ghāna-pasāda，5 種 pasāda-rūpa 之第三：
| 瑜伽行派 | 南傳 | 對應度 |
|---|---|---|
| ghrāṇa-indriya | ghāna-pasāda | ✅ 直接對應 |
| rūpa-prasāda | pasāda-rūpa | ✅ 同詞同義 |
Skt → Pāli：ghrāṇa → ghāna（ghr-詞族簡化）。
經
Ghānañca paṭicca gandhe ca uppajjati ghāna-viññāṇaṃ. 緣鼻與香，生鼻識。
論
⚠ In Review · Vism XIV.49 ghāna-pasāda 四相，結構同 #60，逐字 Pāli 待字元核校：
| 四相 | Pāli | 義 |
|---|---|---|
| lakkhaṇa | gandh'âbhighātârahaṃ bhūtappasādaṃ ⚠️ | 堪受香境之大種淨色 |
| rasa | gandhesu āviñchanaṃ ⚠️ | 於諸香中令意趣向 |
| paccupaṭṭhāna | viññāṇassa ādhārabhāvo ⚠️ | 為鼻識之所依 |
| padaṭṭhāna | ghāyitukāmatā-nidāna-bhūta-sambhūta ⚠️ | 由「欲嗅」之業所成大種 |
按：南北彙合於鼻根層與 #60/#61 同典範（名同、義同、四大依、位置一致）。⭐ 鼻根之南北 practice 彙合尤強——南傳之 ānāpāna-sati（《入出息念經》MN 118、SN 54）與 #62 [大乘] 段之周利槃特迦圓通共指同一禪定法門，是 5 根中經文層 practice tradition 最為 cross-traditionally aligned 之一根（雖 attribution path 不同：南傳將其作 satipaṭṭhāna 而非鼻根圓通）。
漢綜述zh-synthesis
「鼻根」之梵文 ghrāṇa-indriya 為兩段合成——ghrāṇa（鼻、嗅之器）+ indriya（根，詳 #60 詞源段）。ghrāṇa < √ghrā「嗅、聞氣味」+ -na（抽象/工具後綴）。⚠️ 印歐祖語同源不確：√ghrā 之 PIE 對應有限，僅見於印度伊朗語族內部（阿維斯陀語 grah- 為最近確認同源），其餘 IE 分支無穩固對應。⚠️ 警示——Latin fragrō 非同源：Latin fragrō（「散發香氣」）→ 英文 fragrance / fragrant 與梵 ghrāṇa 為偽同源（false cognate）——拉丁 fragrō < 印歐祖語 *bʰreh₁g-（「破、出氣」），子音 onset 與 Skt √ghrā 不符合規則音變，現代印歐語言學明確排除此同源（經色法定義核校；引言 §4.11 亦明載此偽同源警示）。語意相近（皆涉嗅覺）為偶合，非共源。en 段不主張此同源。Pāli ghāna < ghrāṇa 由標準 ghr-詞族簡化（ghr→gh，-na 保留）。prasāda（淨）之印歐祖語 *sed- 詞源鏈為五根共用語源骨幹（詳 #60 詞源段）；ghāna-pasāda 之 pasāda 與 #60 典範同此詞根。
鼻根為色法十一之第三、五根之第三。義理核心同 #60 典範三軸：四大種所造之淨色（catvāri mahābhūtānyupādāya rūpaprasādaḥ）+ 鼻識（→#3）之所依（vijñānāśraya）+ 香境（→#67）之能取。Asg 公式「ghrāṇendriyaṃ katamat / catvāri mahābhūtānyupādāya ghrāṇavijñānāśrayo rūpaprasādaḥ」為 #60 公式之單字代換（cakṣur- → ghrāṇa-）。《大乘五蘊論》「云何鼻根？謂香為境清淨色」為 Asg 境取面之逐語素仿譯。「不可見、有對」之義理分判、扶根塵（外鼻肉）與淨色根（寄於鼻竅中之清淨色根）之分判，詳 #60 典範義理段。鼻根之阿賴耶異熟變現與無 āśraya-parāvṛtti 之色法架構，詳 #60 義理段。本條為五根之第三。
鼻根之南北傳對應同 #60/#61 典範之完全收斂模型：南傳 ghāna-pasāda（鼻淨色）與瑜伽行派 ghrāṇa-indriya 名同（pasāda/indriya 皆指能取之根）、義同（淨色 + 識所依）、位置同（5 pasāda-rūpa 之第三 / 5 indriya 之第三）。Skt → Pāli：ghrāṇa → ghāna（ghr-詞族簡化），音對應規則。Vism XIV 之 ghāna-pasāda 四相（lakkhaṇa / rasa / paccupaṭṭhāna / padaṭṭhāna，結構同 #60）與 Asg 雙義結構收斂。⭐ 鼻根之修持層跨傳統彙合尤強——南傳 ānāpāna-sati（安那般那念，《入出息念經》MN 118、SN 54）與 #62 [大乘] 段之周利槃特迦鼻根圓通共指同一禪定法門：觀出入息（breath-observation）；南傳於四念處（satipaṭṭhāna）框架下表述，漢傳楞嚴歸於鼻根圓通框架，歸屬框架之差異不影響實踐本身之跨傳統共識。
鼻根之修持涵義在五根中以安那般那念（ānāpāna-sati，觀出入息）為代表性入路。息之出入唯由鼻根所知；息之循環（入息 → 住 → 出息 → 住，shēng-zhù-yì-miè 生住異滅）本身即無常之直接、可近之現象學物件——每一次呼吸已完整展演「生住異滅諸行剎那」。鼻根於五根中之修持特性：鼻根所緣之息有內建之節律（~12-20 次/分鐘之呼吸循環），此節律使息成為禪修之天然量尺——注意力在此節律上安住，即已具備觀察無常之基礎物件。周利槃特迦以觀息入道（「反息循空」）之楞嚴段，與南傳 ānāpāna-sati 所共指之禪修法門，是本條跨傳承實踐連結之清晰處（→本條 §漢段已引原文）。⚠️ 楞嚴經之引用依據詳 #60 譯者按 [大乘] 引文選用說明。
漢譯「鼻根」為玄奘之既譯——「鼻」為 ghrāṇa 之意譯，「根」字取「根本所依」義（詳 #60 譯名段）。英譯 Nose-faculty（Ear-faculty 模式之平行譯，本譯沿用），輔以「the clarified material substrate for olfactory consciousness」之釋義。prasāda（淨）之英譯諸選擇詳 #60 譯名段；鼻根條之英段不重列。鼻根在五根之 IE 同源鏈強弱 profile 中屬「弱位」（眼根弱 · 耳根強 · 鼻根弱 · 舌根強 · 身根弱之交替模式，→#60/#61/#63/#64 對照）；此不均為印歐祖語文化中不同感官之認識論地位差異之語彙保守度反映，非翻譯問題。
鼻根 ——依四大種，為鼻識（→#3）之所依，香（→#67）之能取；淨色為性，不可見、有對。
英綜述en-synthesis
Sanskrit ghrāṇa-indriya compounds ghrāṇa ("nose, organ of smell," from √ghrā "to smell" with abstract/instrumental -na) and indriya ("faculty," see #60). Unlike śrotra (#61, anchored in PIE *ḱlew-) and jihvā (#63, in PIE *dn̥ǵʰwéh₂-), ghrāṇa has no securely established IE cognate set: a possible PIE *ǵʰreh₁- / *gʷʰreh₁- ("breathe, exhale, smell") root has only Indo-Iranian internal attestation. The frequently-cited Latin fragrō ("be fragrant," English fragrance, fragrant) is not a true cognate — Latin fragrō derives from PIE *bʰreh₁g- ("break, burst, exhale"), whose consonant onset does not show regular correspondence to Sanskrit gh-; the surface phonetic similarity is misleading. The honest position on ghrāṇa is that PIE attestation is uncertain and limited to Indo-Iranian; the Latin link should not be claimed. Pāli ghāna derives from ghrāṇa by standard cluster-simplification (ghr → gh). Within the five sense-faculties, ghrāṇa marks the first asymmetry in PIE chain-strength: the eye (uncertain), ear (strong), nose (uncertain), tongue (strong), body (uncertain) — an alternation that may reflect the differential cultural prestige of hearing and tongue (transmission medium and speech organ respectively) over the other three faculties in PIE-era cultures.
The nose-faculty in Yogācāra is the third of the five indriyas, structurally identical in all architectural respects to the eye and ear: clarified material substrate (rūpa-prasāda) derived from the four primary elements, lodged within the gross nasal organ, serving as internal support (āśraya) for nose-consciousness (→#3) to arise with respect to odor (→#67). The Asg formula gives ghrāṇa-indriya with single substitution from the eye-faculty template; the five-channel parallelism, non-visibility-and-resistance, and ālaya-projection points (→#60 Doctrinal frame) apply unchanged. Yogācāra commentarial tradition classifies the nose alongside the tongue and body as 「合中取境」 (saṃyoga-grahaṇa, "objects grasped by contact") — distinguished from the eye and ear, which grasp objects 「離中取境」 (viyoga-grahaṇa, "by separation, without contact"). Sound and light reach the ear and eye across distance; odor, taste, and touch require physical proximity or contact. This sub-classification is doctrinally minor at the abhidharmic faculty level but has practical implications for the practitioner (see Practitioner's seam).
Theravāda's ghāna-pasāda maps one-to-one onto Yogācāra's ghrāṇa-indriya — same structural position (third of five pasāda-rūpas / indriyas), same definition (clarified matter derived from four great elements, support for nose-consciousness with odor as object), same morphological qualifier (pasāda / prasāda, identical PIE root). Vism's four-fold lakkhaṇa-rasa-paccupaṭṭhāna-padaṭṭhāna for ghāna-pasāda structurally converges with Asg's compact definition. Beyond the abhidharmic faculty-definition level, the nose-faculty is the locus of one of the most widely-attested cross-traditional Buddhist practices: ānāpāna-sati (mindfulness of breathing). Theravāda's canonical Ānāpāna-sati-sutta (MN 118) and Ānāpāna-saṃyutta (SN 54) frame this practice within the satipaṭṭhāna structure rather than the nose-faculty taxonomy; the Mahāyāna Śūraṅgama-sūtra (#62 [大乘] segment) frames the same practice as the nose-faculty's yuán-tōng entry-point (Cūḍapanthaka's "observing breath, exhaustively to its subtleness, generation-abiding-change-cessation, momentary"). The same practice, two attribution-frameworks; the practice itself is shared canon.
Ānāpāna-sati is plausibly the most widely-practiced Buddhist meditation method across all schools, eras, and lineages — Theravāda vipassanā, Tibetan nyam-zhag, Chan / Zen breath counting (shù-xī, 數息), Tiantai liù miào fǎ mén (六妙法門) — all converge on the breath as the primary contemplative anchor. The Śūraṅgama-sūtra's framing is distinctive in attributing the practice specifically to the nose-faculty as yuán-tōng: the breath cycle (in/out, with the gap-pause between) is an immediate phenomenology of impermanence, and the nose-faculty is what registers the breath's coming-and-going. Cūḍapanthaka, the dimwitted disciple unable to memorize a single verse, becomes an arhat by attending to nothing more than the breath's shēng-zhù-yì-miè (生住異滅, "arising-abiding-changing-ceasing") — the four-phase impermanence-formula performed by every breath. The nose-faculty's contemplative payoff is structural: among the five faculties, the nose alone has a built-in pulse (the breath cycle, ~12-20 times per minute), and that pulse is itself the canonical meditation-object for impermanence-observation. ⚠️ Provenance: the Śūraṅgama-sūtra is a Chinese-Mahāyāna text of contested Indian origin (full disclaimer in v1 introduction); the underlying ānāpāna-sati practice is fully shared between traditions even where the framing is sectarian.
Nose-faculty (ghrāṇa-indriya) — the clarified material substrate, derived from the four primary elements, that serves as the internal support of nose-consciousness with the odor domain as its object; non-visible to the gross nose, occupying physical space, regenerated continuously by the maturation-projection of the storehouse-consciousness; third of the five sense-faculties; the contemplative anchor of ānāpāna-sati (mindfulness of breathing) shared across all Buddhist schools.
譯translator's note
譯者按： 五根範式之結構分析詳 S3 色法論文（⚠️ 論文編號待確認，同 #60–#61）。值得標記之 #62 獨特觀察為周利槃特迦之鼻根圓通即安那般那念——百法十一色法中之鼻根，即南北傳共傳、最古老最普遍之佛教禪定法門之架構錨定處；楞嚴 [大乘] 將此普遍實踐歸於鼻根而非如南傳之歸於念處框架，此乃歸屬之分而非實踐之分。（[大乘] 楞嚴圓通引文之來源框架詳 #60 譯者按 §[大乘] 引文選用說明。）