舌根Tongue-faculty
色法十一之第四。五根之第四。為四大種所造之淨色，舌識（→#4）之所依，味境（→#68）之能取。不可見、有對——非舌肉之扶根塵，乃寄於舌中之清淨色根。
漢zh · Xuanzang 譯
色法十一之第四。五根之第四。為四大種所造之淨色，舌識（→#4）之所依，味境（→#68）之能取。不可見、有對——非舌肉之扶根塵，乃寄於舌中之清淨色根。
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。
[大乘] 《大佛頂首楞嚴經》卷五（憍梵鉢提舌根圓通章），二十五圓通之第九：
憍梵鉢提，即從座起，頂禮佛足，而白佛言：我有口業，於過去劫輕弄沙門，世世生生有牛呵病。如來示我一味清淨心地法門，我得滅心入三摩地，觀味之知，非體非物，應念得超世間諸漏，內脫身心，外遺世界，遠離三有，如鳥出籠，離垢銷塵，法眼清淨，成阿羅漢。如來親印登無學道。佛問圓通，如我所證，還味旋知，斯為第一。
——⭐ 憍梵鉢提之圓通呈現一個教義豐富之語業—味業連結：其過去劫之口業（輕弄沙門）感「牛呵病」（牛反芻習氣）之果報，而其入道法門即「觀味之知，非體非物」。舌之雙重作用角色——既為味之器（取味境），又為言之器（造語業）——於此一身呈現：罪由舌作（口業），亦由舌入（觀味）。
論
《大乘五蘊論》（玄奘譯，T31n1612_p0848b14–15）：
云何舌根？謂味為境清淨色。
按：舌根於 baifa 之獨特處為其雙重作用角色——五根中唯舌兼為「取境」與「造業」二者；憍梵鉢提之 [大乘] 段正以此雙重性為教義入手。
梵saṃskṛta
jihvā-indriya < jihvā（舌）+ indriya（根；詳 #60）。
jihvā < 印歐祖語 *dn̥ǵʰwéh₂- 「舌」——⭐ 強印歐祖語同源鏈（同 śrotra #61、同詞系強度）：
| 同源 | 義 |
|---|---|
| 拉丁 lingua（< 古拉丁 dingua，保存原始 d-） | 「舌、語言」→ English language, lingual |
| Old English tunge < Proto-Germanic *tungōn | → English tongue |
| Old Irish tengae | 「舌」 |
| Old Church Slavonic językъ | 「舌、語言」（→ Russian язык） |
⭐⭐ Skt jihvā 之 j- onset 為不規則音變（印歐祖語原始 *d- 於印度雅利安內部變為 j-；Iranian 同源 hizvā- 保留更接近原形之 h-）。雖音變不規則，現代印歐語言學確認 jihvā 與拉丁 lingua、英文 tongue 為同根之一族——印歐諸語對「舌」之命名共出 *dn̥ǵʰwéh₂- 一根。
⭐⭐⭐ 舌語言之 lexical 雙義：⚠️ 拉丁 lingua 與英文 language / lingual，於印歐語族中舌與語言共詞之模式強烈——舌不只是「味之器」，亦是「語之器」。Skt 雖以分立詞 vāc（語）vs jihvā（舌），但印歐祖語母語層之共詞架構於 jihvā 之語源中仍有描繪。漢「舌」字（從千從口）之表意亦含此雙義。Pāli jivhā 直承同形（h-metathesis 之 minor variant）。
《阿毘達磨集論》（Abhidharma-samuccaya，Pradhan 校本 [Abhidh-s 3]）：
jivhendriyaṃ katamat / catvāri mahābhūtānyupādāya jivhāvijñānāśrayo rūpaprasādaḥ //
何為舌根？依四大種，為舌識之所依，淨色。
⚠ In Review · GRETIL（哥廷根大學印度語典電子文獻檔） preserved as jivha-（短 i），standard editions normalize 至 jihvā-（長 ā）；此為 Skt MS variation 而非光學辨識錯誤。
按：Asg 公式同 #60；《大乘五蘊論》「謂味為境清淨色」為境取面之逐語素仿譯。
巴pāḷi
南傳 28 色法之 jivhā-pasāda，5 種 pasāda-rūpa 之第四。
| 瑜伽行派 | 南傳 | 對應度 |
|---|---|---|
| jihvā-indriya | jivhā-pasāda | ✅ 直接對應 |
Skt → Pāli：jihvā → jivhā（h-metathesis；近 identity）。
經
Jivhañca paṭicca rase ca uppajjati jivhā-viññāṇaṃ. 緣舌與味，生舌識。
論
⚠ In Review · Vism XIV.50 jivhā-pasāda 四相，結構同 #60，逐字 Pāli 待字元核校：
| 四相 | Pāli | 義 |
|---|---|---|
| lakkhaṇa | ras'âbhighātârahaṃ bhūtappasādaṃ ⚠️ | 堪受味境之大種淨色 |
| rasa | rasesu āviñchanaṃ ⚠️ | 於諸味中令意趣向 |
| paccupaṭṭhāna | viññāṇassa ādhārabhāvo ⚠️ | 為舌識之所依 |
| padaṭṭhāna | sāyitukāmatā-nidāna-bhūta-sambhūta ⚠️ | 由「欲嘗」之業所成大種 |
按：南北彙合同 #60–#62 典範。⭐ 舌根之 lexical 彙合尤強——Skt-Pāli 之 jihvā / jivhā 為 5 根中音變最 minimal 之對（僅 h-metathesis），加上印歐祖語強同源鏈（Latin lingua、English tongue），舌根於 dia-文本之 etymology 之穩定性僅次於耳根。
漢綜述zh-synthesis
「舌根」之梵文 jihvā-indriya 為兩段合成——jihvā（舌）+ indriya（根，詳 #60 詞源段）。jihvā < 印歐祖語 *dn̥ǵʰwéh₂-「舌」——⭐⭐ 強印歐祖語同源鏈，認定穩固：拉丁 lingua（< 古拉丁 dingua，保存原始 d-；「舌」與「語言」同詞）→ 英文 language / lingual / linguistic；古英文 tunge < 原始日耳曼 *tungōn → 英文 tongue；古愛爾蘭 tengae（「舌」）；古教會斯拉夫 językъ（「舌、語言」）→ 俄文 язык。⭐ Skt jihvā 之 j- onset 為印度雅利安內部之不規則音變（印歐祖語原始 *dn̥- 規則上應給出 d-；Iranian 同源 hizvā- 保留更近原形之 h-），然現代印歐語言學確認此同源為印歐諸語對「舌」命名之共同詞根——不規則音變不動搖同源之認定。Pāli jivhā < jihvā 僅 h-metathesis（h 位移）。⭐⭐ 舌語言之 lexical 雙義：印歐語族中「舌」與「語言」同詞之模式強烈——拉丁 lingua（tongue / language）、英文 tongue（「mother tongue」）、古教會斯拉夫 językъ（舌 / 語言）；Skt 以分立詞 vāc（語）vs jihvā（舌），但印歐祖語層之共詞架構仍留痕於 jihvā 之語源中。漢「舌」字（象千口、從千從口）之表意亦含此雙義（舌為言之器）。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）；jivhā-pasāda 之 pasāda 同此詞根。
舌根為色法十一之第四、五根之第四。義理核心同 #60 典範三軸：四大種所造之淨色（catvāri mahābhūtānyupādāya rūpaprasādaḥ）+ 舌識（→#4）之所依（vijñānāśraya）+ 味境（→#68）之能取。Asg 公式「jivhendriyaṃ katamat / catvāri mahābhūtānyupādāya jivhāvijñānāśrayo rūpaprasādaḥ」為 #60 公式之單字代換（cakṣur- → jihvā-）；⚠️ GRETIL 保存 jivha-（短 i），標準字典形 jihvā-（長 ā），屬 Skt MS 變體，非錯誤（《大乘五蘊論》以 jihvā- 為規範形）。《大乘五蘊論》「云何舌根？謂味為境清淨色」為 Asg 境取面之逐語素仿譯。「不可見、有對」之義理分判、扶根塵（舌肉）與淨色根（寄於舌中之清淨色根）之分判，詳 #60 典範義理段。⭐ 舌根之義理獨特處：五根中唯舌兼「取境」（味識所依，abhidharmic 定義之本義）與「造業」（語業所依，vāk-karma 之物理基底）二種功能性角色——佛法三業（身語意，kāya / vāk / manas）中語業之生成錨定於此根。此雙重作用百法分類不予形式化（#63 舌根僅以味識所依立定），然義理涵義真實：語業（正語 samyak-vāc，四語業戒）之修持即在此根之生產端。本條為五根之第四。
舌根之南北傳對應同 #60–#62 典範之完全收斂模型：南傳 jivhā-pasāda（舌淨色）與瑜伽行派 jihvā-indriya 對應乾淨——名同（pasāda/indriya 皆指能取之根）、義同（淨色 + 識所依）、位置同（5 pasāda-rūpa 之第四 / 5 indriya 之第四）。Skt → Pāli 之 jihvā → jivhā 僅 h-metathesis，音變量極小（相對 cakṣus→cakkhu / śrotra→sota / ghrāṇa→ghāna 之多步音變）。加上印歐祖語確立之強同源鏈（Latin lingua，English tongue），舌根在 dia-textual etymology 之穩定性紮實。Vism XIV 之 jivhā-pasāda 四相結構與 Asg 雙義收斂（lakkhaṭhāna 對應淨色，paccupaṭṭhāna 對應識所依）。南北傳共認語業（vāk-karma / vacī-kamma）為三業之獨立一門，雖各傳承之 abhidharma 皆不將語業生產納入舌根之形式定義，然同一物理器官所承載之兩種功能性角色（取味之根 + 語業之基底）在南北論藏各自之語境中均有論述。
舌根之修持涵義沿兩條接縫展開。第一條：飲食正念——味境之接觸點（食物入口）是貪愛（taṇhā）反應直接可見之場所；漢傳「食前五觀」之飯前觀照、戒律之飲食正念操作於此根之受用端。觀「味之知，非體非物」（→ #63 §漢段憍梵鉢提原文）：味非食物之屬性，亦非舌根之屬性，乃根境識三和合於剎那之生滅——觀此剎那生滅即安那般那念之味道版本，接觸→生→滅，不在中間抓取。第二條：語業正念——正語（samyak-vāc）四戒（不妄語、不兩舌、不惡口、不綺語）操作於同一物理器官之生產端：舌既取味（受），又生言（造）；受端之貪愛（嗜好飲食）與造端之語業（語語業之輕重）在同一器官之兩個功能性方向中相互鏡照。憍梵鉢提之楞嚴段明點此雙重性：過去劫之口業（輕弄沙門）感現世之牛呵病（口業之業果），以觀味之知入道——罪由舌作，亦由舌入（→#63 §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「舌根」為玄奘之既譯——「舌」為 jihvā 之意譯，「根」字取「根本所依」義（詳 #60 譯名段）。英譯 Tongue-faculty（平行譯，本譯沿用）。Jihvā 之核心英文連結為 tongue 本身（Old English tunge < 原始日耳曼 *tungōn < 印歐祖語 *dn̥ǵʰwéh₂-）——「舌根」之梵文詞源直接連結英文「tongue」這一詞——jihvā ↔ English tongue 共印歐祖語 *dn̥ǵʰwéh₂- 為梵英直接同源（對比 cakṣus/eye 無直接同源）。「舌」與「語言」之 lexical 雙義（lingua / tongue / język）在印歐語族中普遍，為 jihvā 語源之義理延伸——舌不只取味，亦是語義之身體錨定。此跨文化語源觀察支持佛法語業論之獨立地位：三業之語業門以此器官命名，語業之業力重量在諸業中殊甚。
舌根 ——依四大種，為舌識（→#4）之所依，味（→#68）之能取；淨色為性，不可見、有對。
英綜述en-synthesis
Sanskrit jihvā-indriya compounds jihvā ("tongue") and indriya ("faculty," see #60). Jihvā descends from PIE *dn̥ǵʰwéh₂- ("tongue"), one of the most securely-established IE roots: Latin lingua (< Old Latin dingua, preserving the original d-) and from it English language, lingual, linguistic; Old English tunge < Proto-Germanic *tungōn → English tongue; Old Irish tengae; Old Church Slavonic językъ ("tongue, language") → Russian язык. Sanskrit's j- onset (in place of the expected d-) reflects an irregular sound change internal to Indo-Aryan (Iranian hizvā- preserves a closer-to-original h-); despite the surface irregularity, the etymology is uncontroversial in modern Indo-European linguistics. The rūpa-prasāda component of the compound carries the same PIE *sed- chain documented at #60. A doctrinally significant secondary observation: in many IE languages, the same word names both the body's organ of taste and the abstract faculty of language — Latin lingua (tongue / language), Old Church Slavonic językъ (tongue / language), modern English tongue in the figurative sense ("mother tongue"). Sanskrit splits these into separate lexemes (jihvā "tongue" vs vāc "speech, language"), but the PIE-era conflation leaves a trace in jihvā's etymology. The Chinese character 舌 (composed of 千 "thousand" + 口 "mouth") similarly registers the dual capacity. The tongue is not only the organ that tastes; it is the organ that produces speech, and across Indo-European languages this dual function is lexically encoded. Buddhist doctrine, with its concept of vāk-karma (語業, verbal action) as one of the three karmic gates (alongside kāya-karma and manas-karma), is doing in technical terminology what the IE etymological substrate has been doing for millennia.
The tongue-faculty in Yogācāra is the fourth of the five indriyas, structurally identical in all architectural respects to the preceding three: clarified material substrate (rūpa-prasāda) derived from the four primary elements, serving as internal support (āśraya) for tongue-consciousness (→#4) to arise with respect to taste (→#68). The Asg formula gives jihvā-indriya with single substitution from the eye-faculty template; the five-channel parallelism, non-visibility-and-resistance, and ālaya-projection points apply unchanged. Yogācāra classifies the tongue alongside nose and body as 「合中取境」 (objects grasped by contact, requiring physical proximity). What makes the tongue-faculty doctrinally distinctive within the five is its dual functional role: it is both the organ of taste-faculty (the abhidharmic indriya here defined) and the organ of speech-production (the substrate of vāk-karma, verbal karma). The 100-dharma list does not formally encode this duality — jihvā-indriya is treated only as the receptive faculty for taste — but the duality is doctrinally consequential: verbal karma is among the most karmically weighty actions Buddhism enumerates, and its production is rooted in the same physical organ here named.
Theravāda's jivhā-pasāda maps one-to-one onto Yogācāra's jihvā-indriya in every architectural respect: same structural position (fourth of five pasāda-rūpas / indriyas), same definition (clarified matter, four great elements, support for tongue-consciousness, taste as object), same morphological qualifier. The Skt → Pāli phonological correspondence here is among the most minimal of the five faculties (only h-metathesis: jihvā → jivhā), and combined with the strong PIE attestation, makes the tongue-faculty's etymological stability across dia-textual transmission second only to the ear-faculty (#61). Vism's four-fold for jivhā-pasāda structurally converges with Asg's compact definition. Both traditions also share the distinct treatment of verbal karma (vāk-karma / vacī-kamma) as karmically distinct from bodily and mental action — even where the abhidharma treats the tongue-faculty only as a taste-receptor, the broader doctrinal frame uses the same physical organ as the substrate of speech-action.
The tongue-faculty enters contemplative practice along two distinct seams. The first is taste-restraint at meals — the eight-fold path's samyak-ājīva ("right livelihood") and the monastic Vinaya's mealtime contemplations (in East Asian tradition, the 食前五觀 "five reflections before eating") work at the gate of taste, where the immediate craving-response (taṇhā) toward sweet/savory food is felt with maximum directness. The Śūraṅgama-sūtra's arhat Gavāṃpati (憍梵鉢提) frames his realization-by-tongue precisely here: "observing the knowing-of-taste as without substance, without thing" (guān wèi zhī zhī, fēi tǐ fēi wù), the practitioner discovers experientially that the felt taste is not a property of the food and not a property of the tongue but a momentary fabrication at the contact-point, dissolvable by simply observing the gap between taste-arising and taste-grasping. The second seam is verbal-action restraint — Buddhism's elaborate apparatus around speech (samyak-vāc / right speech, the four verbal precepts: no false speech, no divisive speech, no harsh speech, no idle chatter) operates at the production-side of the same physical organ. Gavāṃpati's narrative explicitly connects the two seams: his past-life vāk-karma ("verbal karma" of slighting monastics) ripens in this life as the cattle-like rumination habit (牛呵病, an oral-physical residue of the verbal action), and his liberation comes through observing the same tongue-faculty's taste-receptivity. Body and word, taste and speech — the same organ, the same root, the same opportunity for restraint or for liberation. ⚠️ Provenance: Śūraṅgama disclaimer per v1 introduction.
Tongue-faculty (jihvā-indriya) — the clarified material substrate, derived from the four primary elements, that serves as the internal support of tongue-consciousness with the taste domain as its object; non-visible to the gross tongue, occupying physical space, regenerated continuously by the maturation-projection of the storehouse-consciousness; fourth of the five sense-faculties; named by the same Indo-European root *dn̥ǵʰwéh₂- that names tongue and language across the IE family, and the physical substrate of both the taste-receptive indriya and the speech-productive vāk-karma.
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）。值得標記之 #63 獨特觀察為舌根之雙重作用角色——五根中唯舌兼「取境」（味識所依）與「造業」（語業所依）二者；印歐祖語 *dn̥ǵʰwéh₂- 之語義雙義（舌語言）於 Latin lingua / English tongue-language 中明顯保存，憍梵鉢提之 [大乘] 段以「過去口業 → 現世病果 → 觀味入道」之三段結構正將此雙重作用之業之維度浮現（→#78–#80 名身/句身/文身為語業之施設機制，跨類別呼應）。（[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。）