清淨道論 二十二根Visuddhimagga · The Twenty-Two Faculties
「根」的字眼是「帝」——主宰。凡於一類轉起說了算的，就立為根：眼利則識利，命根在則諸法得守護，受根把感受放大到粗，捨根調回中庸，信精進念定慧統帥各自的對治。二十二個，各有職權。
這張名單最可觀的是排法：先眼等六根（有此身），次女男（有此性），次命（繫此而活），次樂苦悅憂捨（活著就有受，凡受皆苦），次信等五根（為苦之滅而修），末後未知當知、已知、具知三根（道之初、中、後）。順著讀是一條路，倒著讀是從果推因的道次第。
地之判讓它立體：十根走不出欲界，八根通四地，末三根唯出世間。結偈收回行門：多懷悚懼的比丘，住於根律儀，遍知諸根，將作苦之邊際。
作主的力遍知了，就輪到把起點與終點立為聖諦——四諦，下一單元。
The word “faculty” is “lord”—ruler. Whatever has the say in the occurrence of a given class is established as a faculty: keen eye, keen consciousness; while the life faculty is present, the other phenomena are guarded; the feeling faculties amplify feeling to the gross; the equanimity faculty tunes it back to the neutral; faith, energy, mindfulness, concentration, and wisdom command against their respective opposites. Twenty-two of them, each with its own jurisdiction.
What is most remarkable about this list is its arrangement: first the six faculties beginning with the eye (there is this body), next femininity and masculinity (there is this sex), next life (one lives bound to it), next pleasure, pain, joy, grief, and equanimity (to live is to feel, and whatever is felt is suffering), next the five faculties beginning with faith (developed for the cessation of suffering), and last the three faculties of coming to know the unknown, having known, and the one who has known (the beginning, middle, and end of the path). Read forward it is a road; read backward it is a graded path reasoning from fruit to cause.
The assignment by plane gives it depth: ten faculties cannot leave the sense sphere, eight extend through the four planes, and the last three are exclusively supramundane. The closing verse gathers it back into the door of practice: the bhikkhu of much urgency, abiding in restraint of the faculties, fully understanding the faculties, will make an end of suffering.
Once the powers that hold sway are fully understood, it is the turn of establishing the starting point and the end point as noble truths—the four truths, in the next unit.
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 二十二根之列與決擇之偈·後三根之義 〔CSCD §525〕
十六、根諦釋
根之詳說之論
而在諸界之後所提示的「諸根」，就是二十二根：眼根、耳根、鼻根、舌根、身根、意根、女根、男根、命根、樂根、苦根、悅根¹、憂根、捨根、信根、精進根、念根²、定根³、慧根、未知當知根、已知根、具知根。其中——
應當依義、依相等等，又依次第， 依差別無差別、同樣依作用、依地而知其決擇。
其中，眼等等的義，先前已經以「見故為眼」這樣的方式顯示過了⁴。而在後三根之中：第一個，因為是在前分「我當知那未曾知的不死之句、或者四諦之法」這樣行道的人身上生起的，並且具有根義，所以說為「未知當知根」。第二個，因為已經知了，並且具有根義，所以是「已知根」。第三個，因為是在那已知者、亦即於四諦之中智之作用已經完畢的漏盡者身上生起的，並且具有根義，所以是「具知根」。
§2 根義——帝之五義與增上義·相等 〔CSCD §525〕
那麼，它們所謂的「根義」是什麼呢？帝⁵之相之義就是根義。帝所說之義就是根義。帝所見之義就是根義。帝所造之義就是根義。帝所受用之義就是根義。這一切〔義〕在此都隨其所應而相應。
因為世尊、正等覺者，由於具有最上自在之性，所以是「帝」；而善與不善之業〔也是帝〕，因為在諸業之中沒有任何人有自在。正因為如此，此中業所生的諸根就表示善不善之業，而且它們是由那〔業〕所造的——所以依帝之相之義與帝所造之義而為根。而這一切都是世尊如實地顯示出來、並且是祂所現覺的——所以依帝所說之義與帝所見之義而為根。又，正是那位牟尼之帝的世尊，對其中一些以行處之受用、對另一些以修習之受用而受用了它們——所以依帝所受用之義也為根。
再者，依所謂「增上」的自在之義，這些也是根。因為在眼識等等的轉起上，眼等等的增上是成立的：當它〔眼〕利的時候〔眼識〕就利，鈍的時候就鈍。這是此中先依義而作的決擇。
「依相等等」——其義是說：也應當依眼等等的相、味、現起、近因而知其決擇。而它們的那些相等等，已經在蘊之解釋⁶中說過了。因為慧根等四〔根〕就義而言就是無癡；其餘的則在那裡以其自身的形態出現。
§3 次第與差別無差別 〔CSCD §526〕
「依次第」——這也就是說次第。其中，因為遍知內法而得聖地，所以先說了自體所攝的眼根等等。而那自體是取了什麼法才得到「女」或「男」之稱的呢——為了指示「就是這個」，所以其次〔說了〕女根與男根。為了使人知道那二種〔自體〕都是繫於命根而轉的，所以其次〔說了〕命根。只要它〔命根〕還在轉起，這些所受就不會止息；而且「凡有所受，一切都是苦」——為了使人知道這個，所以其次〔說了〕樂根等等。而為了它〔苦〕的滅，應當修習這些法——為了顯示行道，所以其次〔說了〕信等等。由這行道，這法最初在自身中顯現——為了顯示行道之不空，所以其次〔說了〕未知當知根。由於它是那個的果、並且應當在那個之後修習，所以其次〔說了〕已知根。此後由修習而證得這個，而在證得這個以後就再沒有任何更上所應作的了——為了使人知道這個，所以在最後說了那為最上安穩的具知根。這就是此中的次第。
「依差別無差別」——此中唯有命根有差別，因為它有色命根與無色命根二種；其餘的則沒有差別。應當這樣依差別無差別而知此中的決擇。
§4 作用——二十二根各別之所作 〔CSCD §527〕
「依作用」——若問：諸根的作用是什麼？先說眼根：由於有「眼處以根緣而為眼識界及其相應諸法之緣」這句話，所以那應當以根緣之性而成辦的、亦即以自己的利鈍等等之性令眼識等諸法所謂利鈍等等地隨自己的行相而轉——這就是〔它的〕作用。耳、鼻、舌、身也是這樣。
而意根的〔作用〕，是令俱生諸法隨自己之力而轉。命根的，是守護俱生諸法。女根與男根的，是隨順女男之相、貌、行儀、姿態的行相而作。樂根、苦根、悅根、憂根的，是勝過俱生諸法而各自令〔它們〕至於粗的行相。捨根的，是令〔它們〕至於寂靜、勝妙、中庸的行相。信等等〔五根〕的，是勝過各自的對治，並且令相應諸法成就淨信之行相等等之性。未知當知根的，是斷三結，並且令相應〔諸法〕成為朝向斷彼〔三結〕之性。已知根的，是令欲貪、瞋恚等等變薄而斷除之，並且令俱生〔諸法〕隨自己之力而轉。具知根的，是於一切所作斷除其勤務，並且為相應〔諸法〕朝向不死之性的緣性。應當這樣依作用而知此中的決擇。
§5 地——四地之分與結偈 〔CSCD §528〕
「依地」——此中，眼根、耳根、鼻根、舌根、身根、女根、男根、樂根、苦根、憂根唯是欲界的。意根、命根、捨根以及信根、精進根、念根、定根、慧根，則是四地⁷所攝。悅根依欲界、色界、出世間而為三地所攝。最後三根則唯是出世間的。應當這樣也依地而知此中的決擇。因為這樣了知的人——
多懷悚懼⁸的比丘，住於根律儀⁹， 遍知諸根，將作苦之邊際。
這就是諸根的詳說之門。
註
¹ 悅（somanassa）：心之樂受；本書於五受根之列作「樂・苦・悅・憂・捨」，「悅」與「憂」為心之所受，「樂」與「苦」為身之所受。
² 念（sati）：憶持所緣而不漂浮、不忘失之心所，論中恆與信、精進、定、慧並行。與今日通行之「正念」一語所指之泛然覺察不同科，宜依本論所立而讀。
³ 定（samādhi）之二級：近行定（upacāra-samādhi）為諸蓋已伏而尚未入安止之一級定；安止定（appanā-samādhi）則心全然入於所緣而不動。本篇唯以定為二十二根之一而列其名，其二級之別與修法皆在本書定之諸品。
⁴ 眼等六內根之語釋（「見故為眼」等）在本書第 15 品〈處界〉十二處之單元，本篇自標其已說而不重出。
⁵ 帝（indo）：主宰、自在之義；「根」（indriya）一語即由此語派生。本篇以五義釋之——帝之相、帝所說、帝所見、帝所造、帝所受用；其中「帝」或指世尊，或指善不善之業。
⁶ 蘊之解釋：即本書第 14 品〈蘊〉；二十二根之相、味、現起、近因於彼品已立，本篇自標其已說而不重釋。
⁷ 四地：欲界、色界、無色界與出世間；本論以之判一法所屬之界域（本篇作「四地所攝」，catubhūmipariyāpanna）。
⁸ 悚懼（saṃvega）：見生死之患而心生震動、由之策發精進者，非世間之恐怖。
⁹ 根律儀（indriyasaṃvara）：於眼等六根門守護其心、不取相不取隨相之行；其詳說在本書第 1 品〈戒〉之根律儀戒一篇。
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 The List of the Twenty-Two Faculties and the Verse of Analysis; the Meaning of the Last Three Faculties 〔CSCD §525〕
Sixteen: Exposition of the Faculties and Truths
Detailed Discussion of the Faculties
“The faculties” indicated after the elements are the twenty-two faculties: the eye faculty, ear faculty, nose faculty, tongue faculty, body faculty, mind faculty, femininity faculty, masculinity faculty, life faculty, pleasure faculty, pain faculty, joy faculty¹, grief faculty, equanimity faculty, faith faculty, energy faculty, mindfulness faculty², concentration faculty³, wisdom faculty, the faculty of coming to know the unknown, the faculty of having known, and the faculty of the one who has known. Of these—
By meaning, by characteristic and the rest, and also by order, By distinction and non-distinction, likewise by task, and by plane—the analysis should be understood.
Of these, the meaning of eye and the rest has already been shown earlier in the manner of “it is eye because it sees.”⁴ As for the last three faculties: the first, because it arises in one who is practicing in the former part thus, “I shall know the deathless state not known before, or the Dhamma of the four truths,” and because it has the sense of a faculty, is called “the faculty of coming to know the unknown.” The second, because it has known, and because it has the sense of a faculty, is “the faculty of having known.” The third, because it arises in the one who has known—that is, in one whose taints are destroyed, in whom the task of knowledge with respect to the four truths is complete—and because it has the sense of a faculty, is “the faculty of the one who has known.”
§2 The Sense of Faculty—The Five Senses of “Lord” and the Sense of Predominance; Characteristic and the Rest 〔CSCD §525〕
What, then, is their so-called “sense of faculty”? The sense of the lord’s⁵ mark is the sense of faculty. The sense of what is spoken by the lord is the sense of faculty. The sense of what is seen by the lord is the sense of faculty. The sense of what is made by the lord is the sense of faculty. The sense of what is enjoyed by the lord is the sense of faculty. All of these [senses] apply here as appropriate.
Because the Blessed One, the Rightly and Fully Enlightened, possesses supreme sovereignty, he is the “lord”; and wholesome and unwholesome kamma [is also the lord], since among kammas no one has sovereignty. For that very reason, the faculties produced by kamma here indicate wholesome and unwholesome kamma, and they are made by that [kamma]—so they are faculties in the sense of the lord’s mark and in the sense of what is made by the lord. And all of them were shown by the Blessed One as they really are and were directly awakened to by him—so they are faculties in the sense of what is spoken by the lord and in the sense of what is seen by the lord. Further, it is that very Blessed One, the lord of sages, who enjoyed them, some by the enjoyment of resort and others by the enjoyment of development—so they are faculties also in the sense of what is enjoyed by the lord.
Furthermore, these are faculties also in the sense of sovereignty called “predominance.” For in the occurrence of eye-consciousness and the rest, the predominance of eye and the rest is established: when it [the eye] is keen, [eye-consciousness] is keen; when it is dull, it is dull. This is the analysis here first by meaning.
“By characteristic and the rest” means that the analysis should also be understood by the characteristic, function, manifestation, and proximate cause of eye and the rest. And those characteristics and the rest of theirs were already stated in the explanation of the aggregates⁶. For the four [faculties] beginning with the wisdom faculty are in meaning simply non-delusion; the rest appear there in their own form.
§3 Order, and Distinction and Non-Distinction 〔CSCD §526〕
“By order”—this too is the order of teaching. Here, because the noble plane is attained by fully understanding the internal phenomena, the eye faculty and the rest, which are included in individual existence, were stated first. Then, to indicate “it is this”—what phenomenon that individual existence takes up to receive the designation “woman” or “man”—the femininity and masculinity faculties were stated next. To make it known that both of those [individual existences] occur bound to the life faculty, the life faculty was stated next. So long as it [the life faculty] keeps occurring, these feelings do not cease; and “whatever is felt is all suffering”—to make this known, the pleasure faculty and the rest were stated next. And for the cessation of that [suffering], these phenomena should be developed—to show the way of practice, faith and the rest were stated next. Through this way of practice, this Dhamma first becomes manifest in oneself—to show that the way of practice is not in vain, the faculty of coming to know the unknown was stated next. Because it is the fruit of that and should be developed after that, the faculty of having known was stated next. After that, this is attained by development, and once this is attained there is nothing further to be done—to make this known, the faculty of the one who has known, which is the supreme security, was stated last. This is the order here.
“By distinction and non-distinction”—here only the life faculty has a distinction, because it is of two kinds, the material life faculty and the immaterial life faculty; the rest have no distinction. Thus should the analysis here be understood by distinction and non-distinction.
§4 Task—What Each of the Twenty-Two Faculties Does 〔CSCD §527〕
“By task”—if it is asked, “What is the task of the faculties?”: take first the eye faculty. Because of the statement “the eye base is a condition, by faculty condition, for the eye-consciousness element and the phenomena associated with it,” what is to be accomplished by the nature of faculty condition—namely, by the nature of its own keenness or dullness and the like, making eye-consciousness and the other phenomena occur in accordance with its own mode, as keen or dull and so on—that is [its] task. So too for the ear, nose, tongue, and body.
The [task] of the mind faculty is to make the conascent phenomena occur under its own power. That of the life faculty is to guard the conascent phenomena. That of the femininity and masculinity faculties is to act in accordance with the mode of the marks, appearance, deportment, and bearing of woman and man. That of the pleasure, pain, joy, and grief faculties is to overcome the conascent phenomena and each to bring [them] to a gross mode. That of the equanimity faculty is to bring [them] to a peaceful, superior, and neutral mode. That of faith and the rest [of the five faculties] is to overcome their respective opposites and to make the associated phenomena attain the nature of the mode of confidence and so on. That of the faculty of coming to know the unknown is to abandon the three fetters and to make the associated [phenomena] face toward abandoning them [the three fetters]. That of the faculty of having known is to attenuate and abandon sensual desire, ill will, and the rest, and to make the conascent [phenomena] occur under its own power. That of the faculty of the one who has known is to abandon striving in every task and to be a condition for the associated [phenomena] facing toward the deathless. Thus should the analysis here be understood by task.
§5 Plane—The Division into Four Planes and the Closing Verse 〔CSCD §528〕
“By plane”—here the eye, ear, nose, tongue, body, femininity, masculinity, pleasure, pain, and grief faculties belong only to the sense sphere. The mind faculty, the life faculty, the equanimity faculty, and the faith, energy, mindfulness, concentration, and wisdom faculties are included in the four planes⁷. The joy faculty is included in three planes, by way of the sense sphere, the fine-material sphere, and the supramundane. The last three faculties are exclusively supramundane. Thus should the analysis here be understood also by plane. For one who knows thus—
The bhikkhu of much urgency⁸, abiding in restraint of the faculties⁹, Fully understanding the faculties, will make an end of suffering.
This is the detailed discussion of the faculties.
Notes
¹ Joy (somanassa): the pleasant feeling of mind. In the list of the five feeling faculties this edition writes “pleasure, pain, joy, grief, equanimity”: “joy” and “grief” are what is felt by the mind, “pleasure” and “pain” what is felt by the body.
² Mindfulness (sati): the mental factor that bears the object in mind without drifting or forgetting; in the treatise it always stands alongside faith, energy, concentration, and wisdom. It belongs to a different category from the diffuse awareness that the word “mindfulness” commonly denotes today, and should be read as this treatise establishes it.
³ The two levels of concentration (samādhi): access concentration (upacāra-samādhi) is the level at which the hindrances are suppressed but absorption has not yet been entered; absorption concentration (appanā-samādhi) is the mind fully entered into the object and unmoving. This unit merely lists concentration by name as one of the twenty-two faculties; the distinction between its two levels and the method of its development belong to this book’s chapters on concentration.
⁴ The verbal explanation of the six internal faculties beginning with the eye (“it is eye because it sees,” and so on) is in the unit on the twelve bases in Chapter 15, “Bases and Elements,” of this book; this unit itself marks it as already stated and does not repeat it.
⁵ Lord (indo): ruler, one with sovereignty; the word “faculty” (indriya) is derived from it. This unit explains it through five senses—the lord’s mark, what is spoken by the lord, what is seen by the lord, what is made by the lord, what is enjoyed by the lord; the “lord” here refers either to the Blessed One or to wholesome and unwholesome kamma.
⁶ The explanation of the aggregates: Chapter 14, “Aggregates,” of this book; the characteristic, function, manifestation, and proximate cause of the twenty-two faculties were established in that chapter, and this unit itself marks them as already stated and does not explain them again.
⁷ Four planes: the sense sphere, the fine-material sphere, the immaterial sphere, and the supramundane; the treatise uses them to determine the domain to which a phenomenon belongs (this unit writes “included in the four planes,” catubhūmipariyāpanna).
⁸ Urgency (saṃvega): the stirring of the mind on seeing the danger of birth and death, from which energy is aroused; not worldly fear.
⁹ Restraint of the faculties (indriyasaṃvara): the practice of guarding the mind at the six doors beginning with the eye, grasping neither the sign nor the particulars; its detailed account is in the passage on the virtue of restraint of the faculties in Chapter 1, “Virtue,” of this book.
根是「作主」的法：從眼到具知，二十二個增上之位排成一條從遍知內法到最上安穩的路
大局 — 慧地的座標系之三：誰在增上
蘊攤開了法的堆（第 14 品），處與界攤開了經驗的座標（第 15 品），本品續開根與諦。本單元先開二十二根：眼、耳、鼻、舌、身、意，女、男、命，樂、苦、悅、憂、捨，信、精進、念、定、慧，未知當知、已知、具知。「根」（indriya）的字眼是「帝」——主宰、自在：凡於一類轉起有增上之力者，即立為根。論主一偈立六門——義、相等、次第、差別無差別、作用、地（白話 §1）——逐門決擇，體裁承前二單元。這份名單最可觀的是它的排法：從眼根一路排到具知根，論主自己說這個次第就是一條道跡（白話 §3）——二十二根不是零件清單，是一條從「遍知內法」走到「最上安穩」的路線圖。〔所見〕
§01 二十二根之列與決擇之偈·後三根之義 → 白話 §1
二十二根逐名列出，偈立六門。隨後先釋最生的後三根：未知當知根生於前分行道者身上——「我當知那未曾知的不死之句、或者四諦之法」；已知根生於已知者；具知根生於智之作用已畢的漏盡者（白話 §1）。〔讀法〕前十九根之名眼熟，後三根是出世間的專名：初道的心、中間六位的心、阿羅漢果的心，各以其增上而立根——路的終點段先亮出來了。
§02 根義——帝之五義與增上義·相等 → 白話 §2
「根義」以「帝」釋之，五義：帝之相、帝所說、帝所見、帝所造、帝所受用。世尊具最上自在故是帝；善不善之業於諸業中無人有自在故也是帝——業所生的諸根表示業、由業所造（帝之相・帝所造）；一切根為世尊如實顯示、所現覺（帝所說・帝所見）；牟尼之帝對其中一些以行處之受用、另一些以修習之受用而受用之（帝所受用）。再依「增上」的自在之義：眼利則眼識利、眼鈍則眼識鈍——增上成立，故為根。相門迴指〈蘊〉之品；慧根等四就義而言是無癡（白話 §2）。〔讀法〕五義裡藏著兩個「帝」：世尊與業。根之為根，一頭牽著業（誰造的），一頭牽著增上（誰說了算）——「主宰」不是有個主宰者，是此法於彼轉起中力量最大。
§03 次第與差別無差別 → 白話 §3
次第是說次第，而其排法是一條路：遍知內法得聖地，故先眼等六根；那自體取什麼而稱女稱男——故次女根男根；二者繫命根而轉——故次命根；命根轉起則所受不息、凡所受皆苦——故次樂苦悅憂捨；為苦之滅應修此等法——故次信精進念定慧；由此行道法初顯於自身——故次未知當知根；是其果、應續修——故次已知根；修之而證、更無上事——故最後具知根，最上安穩。差別無差別門：唯命根有色命根與無色命根之別，餘無差別（白話 §3）。〔讀法〕這一節是本單元的心臟：名單的順序被論主講成了修道的敘事——有此身、有此性、有此命、故有此受、故須此修、故有此三果位。把二十二根倒過來讀，就是一部從果推因的道次第。
§04 作用——二十二根各別之所作 → 白話 §4
逐根給作用：眼根以根緣之性，以自己的利鈍令眼識等隨己之行相而轉，耳鼻舌身同式；意根令俱生諸法隨自己之力而轉；命根守護俱生諸法；女男二根隨順女男之相、貌、行儀、姿態而作；樂苦悅憂四根勝過俱生諸法、各令至於粗之行相，捨根令至寂靜、勝妙、中庸；信等五根勝過各自的對治、令相應諸法成淨信等之性；未知當知根斷三結、令相應朝向斷彼；已知根令欲貪瞋恚等變薄而斷除、令俱生隨己力轉；具知根於一切所作斷除勤務、為相應朝向不死之緣（白話 §4）。〔讀法〕「作用」門把「增上」落到實處：每一根的職權範圍都寫得出來——命根是保全者、受根是放大器（令至於粗）、捨根是調音師（令至中庸）、五善根是對治的統帥。讀完這一節，「根」就不再是名相，是二十二個正在你身心裡行使職權的力。
§05 地——四地之分與結偈 → 白話 §5
依地判屬：眼耳鼻舌身、女男、樂苦憂十根唯欲界；意、命、捨與信精進念定慧八根通四地；悅根通欲界、色界、出世間三地；末三根唯出世間。結偈：多懷悚懼的比丘，住於根律儀，遍知諸根，將作苦之邊際（白話 §5）。〔讀法〕地之判讓名單立體起來：有的根走不出欲界，有的根一路通到出世間。結偈則把全單元收回行門——遍知諸根的用處，是「作苦之邊際」；根律儀的功夫在第 1 品戒學已立，此處與之首尾相照。〔所見〕
給一般讀者
二十二根可以這樣拿在手上：它是一張「誰在作主」的名單——看東西時眼根作主（眼利則識利），活著這件事命根作主，感受的濃淡受根作主，修行的成敗信、精進、念、定、慧五根作主。名單的排序自己會說話：從有這個身體，到有這些感受，到「凡有所受皆是苦」，到為苦之滅而修五根，到三個出世間根依次登場——讀一遍次第（白話 §3），等於讀一遍整條道。四諦在下一單元開講，正是把這條路的起點（苦）與終點（滅）正式立為聖諦。
想讀本單元全文：白話 §1–§5 即二十二根之列、後三根之義、帝之五義與增上、次第之敘、逐根之作用、四地之判與結偈的全段逐段全譯。
Faculties are the phenomena that “hold sway”: from the eye to the one who has known, twenty-two positions of predominance line up into a single road from full understanding of the internal phenomena to the supreme security
The Big Picture — The Coordinate System of the Ground of Wisdom, Part Three: Who Holds Sway
The aggregates laid out the heap of phenomena (Chapter 14); the bases and elements laid out the coordinates of experience (Chapter 15); this chapter goes on to open the faculties and the truths. This unit first opens the twenty-two faculties: eye, ear, nose, tongue, body, mind; femininity, masculinity, life; pleasure, pain, joy, grief, equanimity; faith, energy, mindfulness, concentration, wisdom; coming to know the unknown, having known, the one who has known. The word “faculty” (indriya) is “lord”—ruler, sovereign: whatever has predominant power in the occurrence of a given class is established as a faculty. The Commentator establishes six modes in a single verse—meaning, characteristic and the rest, order, distinction and non-distinction, task, and plane (vernacular §1)—and analyzes mode by mode, in a form continuous with the two preceding units. What is most remarkable about this list is its arrangement: from the eye faculty all the way to the faculty of the one who has known, the Commentator himself says that this order is a path (vernacular §3). The twenty-two faculties are not a parts list; they are a route map running from “full understanding of the internal phenomena” to “the supreme security.” 〔Observation〕
§01 The List of the Twenty-Two Faculties and the Verse of Analysis; the Meaning of the Last Three Faculties → Vernacular §1
The twenty-two faculties are listed by name, and a verse establishes six modes. The three least familiar faculties, the last three, are then explained first: the faculty of coming to know the unknown arises in one practicing in the former part—“I shall know the deathless state not known before, or the Dhamma of the four truths”; the faculty of having known arises in one who has known; the faculty of the one who has known arises in one whose taints are destroyed, in whom the task of knowledge is complete (vernacular §1). 〔Reading〕 The names of the first nineteen faculties are familiar; the last three are technical names for the supramundane: the mind of the first path, the minds of the six intermediate stages, and the mind of the fruit of arahantship, each established as a faculty by its predominance—the final stretch of the road is lit up first.
§02 The Sense of Faculty—The Five Senses of “Lord” and the Sense of Predominance; Characteristic and the Rest → Vernacular §2
“The sense of faculty” is explained through “lord,” in five senses: the lord’s mark, what is spoken by the lord, what is seen by the lord, what is made by the lord, what is enjoyed by the lord. The Blessed One, possessing supreme sovereignty, is the lord; wholesome and unwholesome kamma, since among kammas no one has sovereignty, is also the lord—the faculties produced by kamma indicate kamma and are made by kamma (the lord’s mark, what is made by the lord); all the faculties are shown by the Blessed One as they really are and directly awakened to by him (what is spoken by the lord, what is seen by the lord); the lord of sages enjoyed some of them by the enjoyment of resort and others by the enjoyment of development (what is enjoyed by the lord). Then, by the sense of sovereignty called “predominance”: when the eye is keen, eye-consciousness is keen; when the eye is dull, eye-consciousness is dull—predominance is established, and so it is a faculty. The mode of characteristic refers back to the chapter on the aggregates; the four faculties beginning with wisdom are in meaning non-delusion (vernacular §2). 〔Reading〕 Two “lords” hide inside the five senses: the Blessed One and kamma. A faculty is a faculty because one end is tied to kamma (who made it) and the other to predominance (who has the say). “Holding sway” does not mean there is someone who holds sway; it means that this phenomenon has the greatest power in that occurrence.
§03 Order, and Distinction and Non-Distinction → Vernacular §3
Order means the order of teaching, and its arrangement is a road: the noble plane is attained by fully understanding the internal phenomena, so the six faculties beginning with the eye come first; what that individual existence takes up to be called woman or man—hence next the femininity and masculinity faculties; both occur bound to the life faculty—hence next the life faculty; while the life faculty occurs, feelings do not cease, and whatever is felt is suffering—hence next pleasure, pain, joy, grief, and equanimity; for the cessation of suffering these phenomena should be developed—hence next faith, energy, mindfulness, concentration, and wisdom; through this way of practice the Dhamma first becomes manifest in oneself—hence next the faculty of coming to know the unknown; it is the fruit of that and should be developed further—hence next the faculty of having known; develop it and attain, with nothing further to be done—hence last the faculty of the one who has known, the supreme security. The mode of distinction and non-distinction: only the life faculty has the distinction of the material life faculty and the immaterial life faculty; the rest have no distinction (vernacular §3). 〔Reading〕 This section is the heart of the unit: the Commentator turns the sequence of the list into a narrative of the path—there is this body, this sex, this life, hence these feelings, hence this development, hence these three fruits and stages. Read the twenty-two faculties backward and you have a graded path that reasons from fruit to cause.
§04 Task—What Each of the Twenty-Two Faculties Does → Vernacular §4
Each faculty is given its task: the eye faculty, by the nature of faculty condition, makes eye-consciousness and the rest occur in accordance with its own mode through its own keenness or dullness, and ear, nose, tongue, and body follow the same pattern; the mind faculty makes the conascent phenomena occur under its own power; the life faculty guards the conascent phenomena; the femininity and masculinity faculties act in accordance with the marks, appearance, deportment, and bearing of woman and man; the pleasure, pain, joy, and grief faculties overcome the conascent phenomena and each bring them to a gross mode, and the equanimity faculty brings them to a peaceful, superior, and neutral mode; the five faculties beginning with faith overcome their respective opposites and make the associated phenomena attain the nature of confidence and the rest; the faculty of coming to know the unknown abandons the three fetters and makes the associated phenomena face toward abandoning them; the faculty of having known attenuates and abandons sensual desire, ill will, and the rest, and makes the conascent phenomena occur under its own power; the faculty of the one who has known abandons striving in every task and is a condition for the associated phenomena facing toward the deathless (vernacular §4). 〔Reading〕 The mode of task brings “predominance” down to cases: the jurisdiction of every faculty can be written out—the life faculty is the preserver, the feeling faculties are amplifiers (bringing things to a gross mode), the equanimity faculty is the tuner (bringing things to the neutral), and the five wholesome faculties are the commanders against their opposites. Once this section is read, “faculty” is no longer a term; it is twenty-two powers exercising their jurisdiction in your body and mind right now.
§05 Plane—The Division into Four Planes and the Closing Verse → Vernacular §5
Assignment by plane: the ten faculties of eye, ear, nose, tongue, body, femininity, masculinity, pleasure, pain, and grief belong only to the sense sphere; the eight of mind, life, equanimity, and faith, energy, mindfulness, concentration, and wisdom extend through the four planes; the joy faculty extends through three planes, the sense sphere, the fine-material sphere, and the supramundane; the last three faculties are exclusively supramundane. The closing verse: the bhikkhu of much urgency, abiding in restraint of the faculties, fully understanding the faculties, will make an end of suffering (vernacular §5). 〔Reading〕 The assignment by plane gives the list depth: some faculties cannot leave the sense sphere; others reach all the way to the supramundane. The closing verse then gathers the whole unit back into the door of practice—the use of fully understanding the faculties is “to make an end of suffering”; the work of restraint of the faculties was established in the training in virtue in Chapter 1, and here the beginning and the end answer each other. 〔Observation〕
For the General Reader
The twenty-two faculties can be held like this: they are a list of “who holds sway”—when you look at something the eye faculty holds sway (keen eye, keen consciousness); in the matter of being alive the life faculty holds sway; over the intensity of feeling the feeling faculties hold sway; over the success or failure of practice the five faculties of faith, energy, mindfulness, concentration, and wisdom hold sway. The ordering of the list speaks for itself: from having this body, to having these feelings, to “whatever is felt is suffering,” to developing the five faculties for the cessation of suffering, to the three supramundane faculties entering one after another—to read the order once (vernacular §3) is to read the whole path once. The four truths are opened in the next unit, which is exactly where the starting point (suffering) and the end point (cessation) of this road are formally established as noble truths.
To read this unit in full: vernacular §1–§5 is the complete paragraph-by-paragraph rendering of the list of the twenty-two faculties, the meaning of the last three faculties, the five senses of lord and predominance, the narrative of order, the task of each faculty, and the assignment by four planes with the closing verse.
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 2 個：其一為品題行 ### 16. Indriyasaccaniddeso（品之標，不入篇名），其一為本篇之科題 ### Indriyavitthārakathā。科題與本篇之全幅同度——本篇即該科之全。
段號域 譯底欄之段號自〔CSCD §525〕至〔CSCD §528〕，實落段號 4 個，號序連續無缺。本篇於譯底欄之幅為 5,840 位元組，為本品七單元中之最小者。
本品段號無缺之正面記載 本品全七單元之段號域為〔CSCD §525〕至〔CSCD §569〕，四十五號逐號連續，無一缺、無一重（本欄實測，逐單元反查譯底欄）。本品遂無「缺號之誌」可入本檔目三——如實記其無，不代補、不代誌其因。
六門之框 本篇之骨為論主自設之六門決擇，其目立於〔CSCD §525〕之偈：Atthato lakkhaṇādīhi, kamato ca vijāniyā; 與 Bhedābhedā tathā kiccā, bhūmito ca vinicchayaṃ.——六門即義、相等、次第、差別無差別、作用、地。其答之所在，本欄逐一反查譯底欄：義門答於〔CSCD §525〕（後三根之語釋、五因陀羅義、增上義三層）・相等門亦答於〔CSCD §525〕之末・次第門與差別無差別門並答於〔CSCD §526〕・作用門答於〔CSCD §527〕・地門答於〔CSCD §528〕。六門之答俱在本篇之內，無一門溢出。
收束語之異於前品 前品二單元之逐門收語皆作 viññātabbo vinicchayo／veditabbo vinicchayo，本篇則作 vinicchayaṃ vijāniyā（3 見：差別無差別門、作用門、地門）與 Ayaṃ tāvettha atthato vinicchayo（義門）——同一體裁而動詞之式不同，本目誌其字面之實而不代裁。
相等門之答唯一句而迴指他品 〔CSCD §525〕之相等門作 Tāni ca nesaṃ lakkhaṇādīni khandhaniddese vuttāneva——論自標其相味現起近因已於蘊之品說竟。此為處界根諦二品之第三處同式迴指（前品二單元各一處，其式作 khandhaniddese vuttanayeneva veditabbāni，本篇作 khandhaniddese vuttāneva），本目誌其實。論並補一句 Paññindriyādīni hi cattāri atthato amohoyeva——慧根等四於義即無癡。
前後接點 前承處界之品：本篇首句作 Dhātūnaṃ⋯anantaraṃ uddiṭṭhāni pana indriyānīti bāvīsatindriyāni（Dhātūnaṃ 與其後之語為版頁記所隔）——論自標其為「諸界之後所提示者」，逐字承前品末單元之品末標 Āyatanadhātuniddeso nāma。後接四諦之單元：本篇收句 Idaṃ indriyānaṃ vitthārakathāmukhaṃ.，次單元即以 Tadanantarāni pana saccānīti cattāri ariyasaccāni 逐字承之——論自標之續。
movement 品夾《總覽》繫本單元於 §A〈二十二根〉一節；其所繫之章§逐字見該表，本目不重錄、不截取——段號與章§二系不明對映，不推估不換算。
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 indriya（根）・itthindriya／purisindriya（女根／男根）・jīvitindriya（命根）・somanassindriya（悅根）・saddhindriya・samādhindriya・paññindriya（信根・定根・慧根）・aññātāvindriyaṃ（具知根）・ādhipacca（增上）・issariya（自在）・kāmāvacara／rūpāvacara／arūpāvacara（欲界／色界／無色界）・lokuttara（出世間）・sukha（樂）・domanassa（憂）・upekkhā（捨）・saddhā（信）・sati（念）・samādhi（定）・paññā（慧）・kutta・ākappa（行儀・姿態）・khīṇāsava（漏盡者）・indriyapaccaya（根緣）・sacca（諦）。以下唯列本篇新出者。
二十二根中之新出名〔CSCD §525〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| cakkhundriyaṃ・sotindriyaṃ・ghānindriyaṃ・jivhindriyaṃ・kāyindriyaṃ・manindriyaṃ | 眼根・耳根・鼻根・舌根・身根・意根 | 二十二根之首六；論以 cakkhatīti cakkhūtiādinā nayena attho pakāsito 一語迴指前品之語釋而不重出 | 〔CSCD §525〕 |
| sukhindriyaṃ・dukkhindriyaṃ | 樂根・苦根 | 五受根之首二 | 〔CSCD §525〕 |
| domanassindriyaṃ・upekkhindriyaṃ | 憂根・捨根 | 五受根之後二 | 〔CSCD §525〕 |
| vīriyindriyaṃ・satindriyaṃ | 精進根・念根 | 五善根之二 | 〔CSCD §525〕 |
| anaññātaññassāmītindriyaṃ | 未知當知根 | 後三根之第一；論自釋其為前分「我當知未知之不死句或四諦法」而起者 | 〔CSCD §525〕 |
| aññindriyaṃ | 已知根 | 後三根之第二；論自釋 Dutiyaṃ ājānanato indriyaṭṭhasambhavato ca | 〔CSCD §525〕 |
根義之六釋〔CSCD §525〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| indriyaṭṭha | 根義 | 本篇之樞；論自設問 Ko pana nesaṃ indriyaṭṭho nāmāti? 而以五義答之 | 〔CSCD §525〕 |
| indaliṅgaṭṭho | 帝之相之義 | 第一義；業所生諸根表示善不善業 | 〔CSCD §525〕 |
| indadesitaṭṭho | 帝所說之義 | 第二義；諸根為世尊如實所說 | 〔CSCD §525〕 |
| indadiṭṭhaṭṭho | 帝所見之義 | 第三義；諸根為世尊所現覺 | 〔CSCD §525〕 |
| indasiṭṭhaṭṭho | 帝所造之義 | 第四義；與第一義並繫於業 | 〔CSCD §525〕 |
| indajuṭṭhaṭṭho | 帝所受用之義 | 第五義；世尊或以行處受用、或以修習受用之 | 〔CSCD §525〕 |
| indo | 帝 | 五義之樞語；論以 Bhagavā hi sammāsambuddho paramissariyabhāvato indo 與 Kusalākusalañca kammaṃ 二者並當之 | 〔CSCD §525〕 |
| munindena | 牟尼之帝 | 第五義之語；指世尊 | 〔CSCD §525〕 |
| tikkha・manda | 利・鈍 | 增上義之驗；根利則識利、根鈍則識鈍 | 〔CSCD §525〕 |
次第與差別無差別〔CSCD §526〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| attabhāvapariyāpanna | 自體所攝者 | 次第門之首由；六內根先說以其攝於自體。依先例勝從梵住之品既立之 attabhāvapariyāpannā＝自體所攝者，本欄原提「自體所攝」，誌之 | 〔CSCD §526〕 |
| ariyabhūmipaṭilābha | 聖地之獲得 | 次第門之所趣；遍知內法而得聖地 | 〔CSCD §526〕 |
| jīvitindriyapaṭibaddhavutti | 繫於命根而轉 | 女男二根之後說命根之由 | 〔CSCD §526〕 |
| paṭipattiyā amoghabhāva | 行道之不空 | 未知當知根先於後二根之由 | 〔CSCD §526〕 |
| paramassāsabhūta | 為最上之安穩者 | 具知根置於末之由 | 〔CSCD §526〕 |
| rūpajīvitindriya・arūpajīvitindriya | 色命根・無色命根 | 差別無差別門之全；二十二根之中唯命根有此差別，餘皆無差別 | 〔CSCD §526〕 |
作用與地〔CSCD §527〕–〔CSCD §528〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| attākārānuvattāpana | 令隨己之行相而轉 | 眼等五根之作用；以己之利鈍令眼識等隨之 | 〔CSCD §527〕 |
| vasavattāpana | 令隨己力而轉 | 意根之作用 | 〔CSCD §527〕 |
| sahajātadhammānupālana | 護俱生諸法 | 命根之作用 | 〔CSCD §527〕 |
| liṅganimittakuttākappākārānuvidhāna | 隨女男之相與相貌行儀姿態而作 | 女男二根之作用 | 〔CSCD §527〕 |
| oḷārikākārānupāpana | 令至粗之行相 | 樂苦悅憂四根之作用；勝俱生諸法而各令至其粗相 | 〔CSCD §527〕 |
| santapaṇītamajjhattākārānupāpana | 令至寂靜勝妙中庸之行相 | 捨根之作用 | 〔CSCD §527〕 |
| paṭipakkhābhibhavana | 勝其對治 | 信等五根之作用之一 | 〔CSCD §527〕 |
| pasannākāra | 淨信之行相 | 信等五根令相應法所至之相 | 〔CSCD §527〕 |
| saṃyojanattayappahāna | 三結之斷 | 未知當知根之作用 | 〔CSCD §527〕 |
| kāmarāgabyāpādāditanukaraṇa | 令欲貪瞋恚薄 | 已知根之作用之一 | 〔CSCD §527〕 |
| sabbakiccesu ussukkappahāna | 於一切所作斷其勤務 | 具知根之作用 | 〔CSCD §527〕 |
| amatābhimukhabhāvapaccayatā | 為向不死之緣性 | 具知根之作用之二 | 〔CSCD §527〕 |
| catubhūmipariyāpanna | 四地所攝 | 地門之判；意根、命根、捨根與信等五根屬之 | 〔CSCD §528〕 |
| bhūmittayapariyāpanna | 三地所攝 | 悅根之判 | 〔CSCD §528〕 |
| indriyasaṃvara | 根律儀 | 結偈之語；比丘住於此而遍知諸根 | 〔CSCD §528〕 |
| saṃvegabahula | 多悚懼者 | 結偈之語 | 〔CSCD §528〕 |
須併觀之二處 ①二十二根之漢名逐名由既立之二讀合成——-indriya 之讀從既立之 indriya（根），cakkhu・sota・jivhā・mano・sukha・domanassa・upekkhā・saddhā・sati・samādhi・paññā 之讀從前品之詞條既立之列；itthindriya・purisindriya・jīvitindriya・somanassindriya・saddhindriya・samādhindriya・paññindriya・aññātāvindriyaṃ 八名於前品之詞條已立，本目不重立。②ghāna（鼻）・kāya（身）・vīriya（精進，根之位）三字之單字條目於既有諸品之詞條中無獨立條目或其讀在複合列之內（本欄逐詞比對所得），本篇依其複合名一併提之，其單字之讀以俟來哲。
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 俱零命中。方括注唯二式（[§NN] 段號 4 個與版頁記 6 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 2 處為偶數，開 1 收 1，成對——本篇為處界根諦二品九單元中引號最疏之篇（其唯一之引即目四所錄之根緣句）。
本欄自出之一處字面之不齊 地門之收語作 evamettha bhūmitopi vinicchayaṃ vijāneyya（vijāneyya），而前三門之收語皆作 vinicchayaṃ vijāniyā（vijāniyā）——同一收束式之末動詞於四處之中三處作 vijāniyā、一處作 vijāneyya。誌其字面不改、不代齊。
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 §527〕 | ''cakkhāyatanaṃ cakkhuviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ indriyapaccayena paccayo''ti vacanato | 眼處為眼識界及其相應諸法之根緣——眼根作用之所據 | 無（自標 vacanato 而不繫括注） |
引式與出處之數〔本欄實測〕 本篇之圓括注出處零命中——他單元習見之經論簡稱括注（分別論、中部、相應部諸式）於本篇一處不出。引式之標 Yathāha・Vuttañhetaṃ・Vuttampi cetaṃ・Tena vuttaṃ・Tenāha・Tenetaṃ vuccati・Apare āhu・kira 俱零命中。全篇唯一之引以 vacanato（由其說故）一語繫之而不標其書——此於處界根諦二品九單元中為獨例（餘八單元皆有繫括注之引）。本目誌其實而不代考定其出處。
論主自陳之二處 ①〔CSCD §525〕So sabbopi idha yathāyogaṃ yujjati——論自陳五因陀羅義於此皆隨其所應而通。②〔CSCD §525〕Tāni ca nesaṃ lakkhaṇādīni khandhaniddese vuttāneva——論自陳諸根之相已於蘊之品說竟。二處皆論主自陳，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・譬喻之查與其結 本篇之 viya（詞界）零命中、iva 詞界 零命中、連聲之比況形 零命中、sadisa 諸形 零命中、Yathā／yathā 之比況領語 零命中（yathāyogaṃ・yathābhūtato・yathāsakaṃ 三形為副詞之用，非比況之領）。本篇無譬喻——查無即記無，不代補、不代引他篇之譬。此於處界根諦二品九單元中為獨例。
乙・修辭之可核觀察 ①本篇之骨為六門逐門之收束式：vinicchayaṃ vijāniyā 全篇實測 3 見、vinicchayaṃ vijāneyya 1 見、Ayaṃ tāvettha atthato vinicchayo 1 見——逐門一收，一門不漏。②Tattha 之提示語全篇實測 3 見（Tattha – 領起六門之偈一・Tattha cakkhādīnaṃ tāva 領起義門一・Sesāni tattha sarūpeneva āgatāni 一）。③問句 1 見，即論主之自問 Ko pana nesaṃ indriyaṭṭho nāmāti?（根義為何），其答即五因陀羅義；本篇無 Kasmā? 式之短問。④iti ce 式之難 1 見（〔CSCD §527〕kiṃ indriyānaṃ kiccanti ce）。⑤…pe… 省略式 零命中——二十二根之名於〔CSCD §525〕逐名全出而不略，此於處界根諦二品九單元中為一顯例。⑥偈頌 2 首共 4 行（六門之偈 2 行、根律儀之結偈 2 行，皆縮排四空格）；所引之經論塊 零處（唯一之引隨文而不另起縮排塊）。⑦本篇無事例（人事之比況）。
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 §525〕 Tāni ca nesaṃ lakkhaṇādīni khandhaniddese vuttāneva | 蘊之品 | 論自標其所指之品（khandhaniddese）；二十二根之相味現起近因於彼品已立 |
〔CSCD §525〕 Tattha cakkhādīnaṃ tāva cakkhatīti cakkhūtiādinā nayena attho pakāsito | 十二處之單元〔CSCD §510〕 | 彼篇之語釋逐字作 cakkhatīti cakkhu；論自標其義已明而不重出（pakāsito），其所指之處逐字可核 |
〔CSCD §525〕 Dhātūnaṃ⋯anantaraṃ uddiṭṭhāni pana indriyānīti | 十八界之單元〔CSCD §517〕 | 彼篇之首句作 Tadanantarā pana dhātuyoti aṭṭhārasa dhātuyo，本篇以 anantaraṃ uddiṭṭhāni pana indriyānīti（其後所提示者即諸根）承之 |
〔CSCD §527〕 ''cakkhāyatanaṃ cakkhuviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ indriyapaccayena paccayo''ti | 十八界之單元〔CSCD §523〕 | 彼篇於眼界之緣作 cakkhudhātu tāva cakkhuviññāṇadhātuyā vippayuttapurejātaatthiavigatanissayindriyapaccayānaṃ vasena chahi paccayehi paccayo hoti——根緣一目二處並見，本篇以引句立其作用，彼篇以六緣列其位 |
〔CSCD §526〕 tato sukhindriyādīni. Taṃnirodhatthaṃ pana ete dhammā bhāvetabbāti | 四諦之單元〔CSCD §529〕 | 本篇次第門已以「所受皆苦」與「為其滅而修諸法」為五受根與信等五根之序，次單元即開四諦之全說——論自標之趣向而不標其科名，本目誌其實不代考定 |
〔CSCD §528〕 Avasāne tīṇi lokuttarānevāti | 道諦之單元〔CSCD §562〕 | 後三根皆出世間，而出世間道之八支於彼篇逐支立其相味現起；二處相貫而論未於此明繫 |
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 two ### lines: one is the chapter-title line, ### 16. Indriyasaccaniddeso (a chapter label, not part of the unit title), and the other is this unit’s section title, ### Indriyavitthārakathā. The section title and the full extent of the unit are coextensive: this unit is the whole of that section.
Paragraph-number domain The base-text column runs from 〔CSCD §525〕 through 〔CSCD §528〕. Four paragraph numbers are actually present, and the sequence is continuous without a gap. This unit occupies 5,840 bytes in the base-text column, the smallest of the chapter’s seven units.
Positive record that this chapter has no missing paragraph number Across this chapter’s seven units, the paragraph-number domain runs from 〔CSCD §525〕 through 〔CSCD §569〕: all forty-five numbers are continuous one by one, with none missing and none repeated (direct measurement in this column, checked unit by unit against the base-text columns). Accordingly, this chapter has no “record of a missing number” that can enter Section III of this file. Its absence is recorded as found; this column neither supplies a number nor supplies a cause.
Framework of six modes The unit’s skeleton is the Commentator’s own sixfold analysis. The verse at 〔CSCD §525〕 establishes its headings: Atthato lakkhaṇādīhi, kamato ca vijāniyā; and Bhedābhedā tathā kiccā, bhūmito ca vinicchayaṃ. The six modes are meaning, characteristic and the rest, order, distinction and non-distinction, task, and plane. This column checked the location of each answer against the base-text column: the mode of meaning is answered at 〔CSCD §525〕 (three layers: the verbal explanation of the last three faculties, the five senses of lord, and the sense of predominance); characteristic and the rest is likewise answered at the end of 〔CSCD §525〕; order and distinction and non-distinction are both answered at 〔CSCD §526〕; task is answered at 〔CSCD §527〕; and plane at 〔CSCD §528〕. Every one of the six answers lies within this unit; none spills beyond it.
Closing formula that differs from the preceding chapter In the two units of the preceding chapter the closing formula for each mode is viññātabbo vinicchayo／veditabbo vinicchayo; this unit instead has vinicchayaṃ vijāniyā (three occurrences: distinction and non-distinction, task, and plane) and Ayaṃ tāvettha atthato vinicchayo (meaning)—the same form with a different verbal shape. This section records the literal fact without adjudicating it.
The sole sentence answering the mode of characteristic refers to another chapter For the mode of characteristic, 〔CSCD §525〕 has Tāni ca nesaṃ lakkhaṇādīni khandhaniddese vuttāneva: the treatise itself marks that their characteristic, function, manifestation, and proximate cause were already stated in the chapter on the aggregates. This is the third back-reference of the same form across the two chapters on bases, elements, faculties, and truths (the two units of the preceding chapter have one each, in the form khandhaniddese vuttanayeneva veditabbāni; this unit has khandhaniddese vuttāneva). This section records the fact. The treatise adds one further sentence, Paññindriyādīni hi cattāri atthato amohoyeva—the four faculties beginning with wisdom are in meaning simply non-delusion.
Connections before and after Before it lies the chapter on bases and elements. This unit opens Dhātūnaṃ⋯anantaraṃ uddiṭṭhāni pana indriyānīti bāvīsatindriyāni (Dhātūnaṃ is separated from what follows by an edition-page marker)—the treatise itself marks these as “indicated after the elements,” taking up verbatim the chapter-end label Āyatanadhātuniddeso nāma of the preceding chapter’s final unit. After it comes the unit on the four truths: this unit closes Idaṃ indriyānaṃ vitthārakathāmukhaṃ., and the next unit takes it up verbatim with Tadanantarāni pana saccānīti cattāri ariyasaccāni—a continuation marked by the treatise itself.
Movement The interleaf Overview assigns this unit to Movement §A, “The Twenty-Two Faculties.” The chapter sections assigned there appear verbatim in that table; this section neither repeats nor excerpts them. The paragraph-number and chapter-section systems have no known correspondence and are neither estimated nor converted.
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 indriya (faculty)・itthindriya／purisindriya (femininity faculty／masculinity faculty)・jīvitindriya (life faculty)・somanassindriya (joy faculty)・saddhindriya・samādhindriya・paññindriya (faith faculty・concentration faculty・wisdom faculty)・aññātāvindriyaṃ (the faculty of the one who has known)・ādhipacca (predominance)・issariya (sovereignty)・kāmāvacara／rūpāvacara／arūpāvacara (sense sphere／fine-material sphere／immaterial sphere)・lokuttara (supramundane)・sukha (pleasure)・domanassa (grief)・upekkhā (equanimity)・saddhā (faith)・sati (mindfulness)・samādhi (concentration)・paññā (wisdom)・kutta・ākappa (deportment・bearing)・khīṇāsava (one whose taints are destroyed)・indriyapaccaya (faculty condition)・sacca (truth). Only terms newly appearing in this unit are listed below.
Names newly appearing among the twenty-two faculties 〔CSCD §525〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| cakkhundriyaṃ・sotindriyaṃ・ghānindriyaṃ・jivhindriyaṃ・kāyindriyaṃ・manindriyaṃ | eye faculty・ear faculty・nose faculty・tongue faculty・body faculty・mind faculty | the first six of the twenty-two faculties; with cakkhatīti cakkhūtiādinā nayena attho pakāsito the treatise refers back to the preceding chapter’s verbal explanation and does not repeat it | 〔CSCD §525〕 |
| sukhindriyaṃ・dukkhindriyaṃ | pleasure faculty・pain faculty | the first two of the five feeling faculties | 〔CSCD §525〕 |
| domanassindriyaṃ・upekkhindriyaṃ | grief faculty・equanimity faculty | the last two of the five feeling faculties | 〔CSCD §525〕 |
| vīriyindriyaṃ・satindriyaṃ | energy faculty・mindfulness faculty | two of the five wholesome faculties | 〔CSCD §525〕 |
| anaññātaññassāmītindriyaṃ | the faculty of coming to know the unknown | the first of the last three faculties; the treatise itself explains it as arising in one in the former part who thinks “I shall know the deathless state not known before, or the Dhamma of the four truths” | 〔CSCD §525〕 |
| aññindriyaṃ | the faculty of having known | the second of the last three faculties; the treatise itself explains Dutiyaṃ ājānanato indriyaṭṭhasambhavato ca | 〔CSCD §525〕 |
The six explanations of the sense of faculty 〔CSCD §525〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| indriyaṭṭha | sense of faculty | the pivot of this unit; the treatise poses its own question Ko pana nesaṃ indriyaṭṭho nāmāti? and answers with five senses | 〔CSCD §525〕 |
| indaliṅgaṭṭho | the sense of the lord’s mark | the first sense; the faculties produced by kamma indicate wholesome and unwholesome kamma | 〔CSCD §525〕 |
| indadesitaṭṭho | the sense of what is spoken by the lord | the second sense; the faculties are spoken by the Blessed One as they really are | 〔CSCD §525〕 |
| indadiṭṭhaṭṭho | the sense of what is seen by the lord | the third sense; the faculties are directly awakened to by the Blessed One | 〔CSCD §525〕 |
| indasiṭṭhaṭṭho | the sense of what is made by the lord | the fourth sense; tied to kamma together with the first sense | 〔CSCD §525〕 |
| indajuṭṭhaṭṭho | the sense of what is enjoyed by the lord | the fifth sense; the Blessed One enjoyed them either by the enjoyment of resort or by the enjoyment of development | 〔CSCD §525〕 |
| indo | lord | the pivotal word of the five senses; the treatise applies it to both Bhagavā hi sammāsambuddho paramissariyabhāvato indo and Kusalākusalañca kammaṃ | 〔CSCD §525〕 |
| munindena | the lord of sages | the word of the fifth sense; refers to the Blessed One | 〔CSCD §525〕 |
| tikkha・manda | keen・dull | the test of the sense of predominance; keen faculty, keen consciousness; dull faculty, dull consciousness | 〔CSCD §525〕 |
Order, and distinction and non-distinction 〔CSCD §526〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| attabhāvapariyāpanna | what is included in individual existence | the first reason in the mode of order; the six internal faculties are stated first because they are included in individual existence. Following the established precedent in the chapter on the divine abodes, attabhāvapariyāpannā is read as “what is included in individual existence”; this column originally proposed “included in individual existence,” and records the fact | 〔CSCD §526〕 |
| ariyabhūmipaṭilābha | attainment of the noble plane | what the mode of order moves toward; the noble plane is attained by fully understanding the internal phenomena | 〔CSCD §526〕 |
| jīvitindriyapaṭibaddhavutti | occurring bound to the life faculty | the reason the life faculty is stated after the femininity and masculinity faculties | 〔CSCD §526〕 |
| paṭipattiyā amoghabhāva | the way of practice not being in vain | the reason the faculty of coming to know the unknown precedes the last two | 〔CSCD §526〕 |
| paramassāsabhūta | being the supreme security | the reason the faculty of the one who has known is placed last | 〔CSCD §526〕 |
| rūpajīvitindriya・arūpajīvitindriya | material life faculty・immaterial life faculty | the whole of the mode of distinction and non-distinction; among the twenty-two faculties only the life faculty has this distinction; the rest have none | 〔CSCD §526〕 |
Task and plane 〔CSCD §527〕–〔CSCD §528〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| attākārānuvattāpana | making [them] occur in accordance with its own mode | the task of the five faculties beginning with the eye; by its own keenness or dullness it makes eye-consciousness and the rest follow | 〔CSCD §527〕 |
| vasavattāpana | making [them] occur under its own power | the task of the mind faculty | 〔CSCD §527〕 |
| sahajātadhammānupālana | guarding the conascent phenomena | the task of the life faculty | 〔CSCD §527〕 |
| liṅganimittakuttākappākārānuvidhāna | acting in accordance with the marks, appearance, deportment, and bearing of woman and man | the task of the femininity and masculinity faculties | 〔CSCD §527〕 |
| oḷārikākārānupāpana | bringing [them] to a gross mode | the task of the pleasure, pain, joy, and grief faculties; overcoming the conascent phenomena and each bringing them to its gross mode | 〔CSCD §527〕 |
| santapaṇītamajjhattākārānupāpana | bringing [them] to a peaceful, superior, and neutral mode | the task of the equanimity faculty | 〔CSCD §527〕 |
| paṭipakkhābhibhavana | overcoming its opposite | one task of the five faculties beginning with faith | 〔CSCD §527〕 |
| pasannākāra | the mode of confidence | the mode to which the five faculties beginning with faith bring the associated phenomena | 〔CSCD §527〕 |
| saṃyojanattayappahāna | abandoning of the three fetters | the task of the faculty of coming to know the unknown | 〔CSCD §527〕 |
| kāmarāgabyāpādāditanukaraṇa | attenuating sensual desire, ill will, and the rest | one task of the faculty of having known | 〔CSCD §527〕 |
| sabbakiccesu ussukkappahāna | abandoning striving in every task | the task of the faculty of the one who has known | 〔CSCD §527〕 |
| amatābhimukhabhāvapaccayatā | being a condition for facing toward the deathless | the second task of the faculty of the one who has known | 〔CSCD §527〕 |
| catubhūmipariyāpanna | included in the four planes | the assignment of the mode of plane; the mind faculty, the life faculty, the equanimity faculty, and the five faculties beginning with faith belong here | 〔CSCD §528〕 |
| bhūmittayapariyāpanna | included in three planes | the assignment of the joy faculty | 〔CSCD §528〕 |
| indriyasaṃvara | restraint of the faculties | a word of the closing verse; the bhikkhu abiding in it fully understands the faculties | 〔CSCD §528〕 |
| saṃvegabahula | one of much urgency | a word of the closing verse | 〔CSCD §528〕 |
Two points to be read together (1) Each Chinese name of the twenty-two faculties is a compound of two established readings: the reading of -indriya follows the established indriya (faculty), and the readings of cakkhu・sota・jivhā・mano・sukha・domanassa・upekkhā・saddhā・sati・samādhi・paññā follow the list established in earlier chapters’ entries; the eight names itthindriya・purisindriya・jīvitindriya・somanassindriya・saddhindriya・samādhindriya・paññindriya・aññātāvindriyaṃ were established in earlier chapters’ entries and are not re-established here. (2) The three single words ghāna (nose)・kāya (body)・vīriya (energy, in the position of a faculty) have no independent entry among the existing chapters’ entries, or their reading lies within a compound entry (as found by this column’s word-by-word comparison); this unit presents them together with their compound names, and the reading of the single words is left to the wise who come after.
III. Variant Readings
Material available This unit has no in-house Pāli text collated to PTS pages, so there is no collation passage to record. The only searchable surface is the base-text column itself. Readings are recorded, not adjudicated.
Results of a complete scan A word-for-word scan of the entire base-text column found zero occurrences of variant-note forms such as (sī.)・(syā.)・(kaṃ.)・(pī.); zero occurrences of the variant-recitation marker pāṭho; and zero occurrences of the alternative-view markers Porāṇā／porāṇā・Keci／keci・eke. Square brackets occur in only two forms (four [§NN] paragraph numbers and six edition-page markers, the latter all inside notes). When the search finds nothing, nothing is recorded: the base-text column itself contains no notice of a variant reading.
Quotation-mark symmetry The complete unit contains 2 occurrences of '', an even number, one opening and one closing, forming a pair—this unit is the sparsest in quotation marks among the nine units of the two chapters on bases, elements, faculties, and truths (its sole quotation is the sentence on faculty condition recorded in Section IV).
One literal inconsistency within this column The closing of the mode of plane has evamettha bhūmitopi vinicchayaṃ vijāneyya (vijāneyya), while the closings of the three preceding modes all have vinicchayaṃ vijāniyā (vijāniyā)—of the four occurrences of the same closing formula, three end in vijāniyā and one in vijāneyya. The wording is recorded without alteration or regularization.
Scope of this column All findings above are literal facts of the base-text column; This column has not been collated against the scanned PTS pages. Zero occurrences here apply only to the single surface of the base-text column and do not support an inference about other editions.
IV. The Commentator’s Citations
Each passage cited by the Commentator is attached to a paragraph-number anchor. A source is recorded only when identified by the text itself; this column does not determine one on its behalf.
| Location | Citation Formula [Verbatim] | Point Cited | Source Identified by the Text Itself |
|---|---|---|---|
| 〔CSCD §527〕 | ''cakkhāyatanaṃ cakkhuviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ indriyapaccayena paccayo''ti vacanato | the eye base is a condition, by faculty condition, for the eye-consciousness element and the phenomena associated with it—the basis for the task of the eye faculty | none (the text itself marks vacanato without attaching a parenthetical reference) |
Number of citation formulas and sources [direct measurement in this column] Parenthetical source references occur zero times in this unit—the abbreviated parenthetical references to suttas and treatises familiar from other units (the forms for the Vibhaṅga, Majjhima, Saṃyutta, and so on) do not appear even once here. The citation formulas Yathāha・Vuttañhetaṃ・Vuttampi cetaṃ・Tena vuttaṃ・Tenāha・Tenetaṃ vuccati・Apare āhu・kira all occur zero times. The unit’s sole citation is attached by the single word vacanato (because of the statement) without naming its book—unique among the nine units of the two chapters on bases, elements, faculties, and truths (the other eight units all have citations with parenthetical references). This section records the fact and does not determine the source on its behalf.
Two statements in the Commentator’s own voice (1) 〔CSCD §525〕 So sabbopi idha yathāyogaṃ yujjati—the treatise itself states that all five senses of lord apply here as appropriate. (2) 〔CSCD §525〕 Tāni ca nesaṃ lakkhaṇādīni khandhaniddese vuttāneva—the treatise itself states that the characteristics of the faculties were already stated in the chapter on the aggregates. Both are statements in the Commentator’s own voice; this section records their locations verbatim and does not evaluate them.
V. Similes and Rhetoric
This section records only the location of each simile and what it is applied to; it makes no literary evaluation.
A. Search for similes and its result In this unit the word-boundary form viya occurs zero times, word-boundary iva zero times, the sandhi comparative form zero times, forms of sadisa zero times, and the comparative lead-in Yathā／yathā zero times (the three forms yathāyogaṃ・yathābhūtato・yathāsakaṃ are adverbial, not comparative lead-ins). This unit contains no simile—when the search finds nothing, nothing is recorded; no simile is supplied and none is borrowed from another unit. This is unique among the nine units of the two chapters on bases, elements, faculties, and truths.
B. Verifiable rhetorical observations (1) The unit’s skeleton is the closing formula for each of the six modes: vinicchayaṃ vijāniyā occurs three times in the unit, vinicchayaṃ vijāneyya once, and Ayaṃ tāvettha atthato vinicchayo once—each mode closes in turn, with none omitted. (2) The cue Tattha occurs three times in the unit (one Tattha – introduces the verse on six modes; one Tattha cakkhādīnaṃ tāva introduces the mode of meaning; and one Sesāni tattha sarūpeneva āgatāni). (3) A question occurs once, the Commentator’s own question Ko pana nesaṃ indriyaṭṭho nāmāti? (what is the sense of faculty), whose answer is the five senses of lord; this unit has no short question of the Kasmā? form. (4) The difficulty construction with iti ce occurs once (〔CSCD §527〕 kiṃ indriyānaṃ kiccanti ce). (5) The abbreviation …pe… occurs zero times—the names of the twenty-two faculties are given in full, one by one, at 〔CSCD §525〕 without abbreviation, a notable instance among the nine units of the two chapters on bases, elements, faculties, and truths. (6) There are two verses totaling four lines (the two-line verse on six modes and the two-line closing verse on restraint of the faculties, both indented four spaces); no indented block of cited teaching (the sole citation runs in the text without a separate indented block). (7) The unit contains no narrative example (simile involving a person).
All counts above are direct measurements applying only to this unit, not the whole work.
VI. Intratextual Cross-Reading
Every pointer carries a paragraph-number anchor. Each target is established only from names and statements verifiable in this unit—no correspondence is known between this unit’s paragraph-number and chapter-section systems, so the pointers do not attach chapter sections, estimate, or convert them. This column does not determine them on another source’s behalf.
| Place in This Unit | Target | Verifiable Basis |
|---|---|---|
〔CSCD §525〕 Tāni ca nesaṃ lakkhaṇādīni khandhaniddese vuttāneva | chapter on the aggregates | the treatise itself names the chapter to which it refers (khandhaniddese); the characteristic, function, manifestation, and proximate cause of the twenty-two faculties were established there |
〔CSCD §525〕 Tattha cakkhādīnaṃ tāva cakkhatīti cakkhūtiādinā nayena attho pakāsito | unit on the twelve bases 〔CSCD §510〕 | that unit’s verbal explanation has verbatim cakkhatīti cakkhu; the treatise itself marks the meaning as already made clear and does not repeat it (pakāsito), and the place it refers to can be checked verbatim |
〔CSCD §525〕 Dhātūnaṃ⋯anantaraṃ uddiṭṭhāni pana indriyānīti | unit on the eighteen elements 〔CSCD §517〕 | that unit opens Tadanantarā pana dhātuyoti aṭṭhārasa dhātuyo; this unit takes it up with anantaraṃ uddiṭṭhāni pana indriyānīti (what is indicated after them is the faculties) |
〔CSCD §527〕 ''cakkhāyatanaṃ cakkhuviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ indriyapaccayena paccayo''ti | unit on the eighteen elements 〔CSCD §523〕 | that unit, on the conditions of the eye element, has cakkhudhātu tāva cakkhuviññāṇadhātuyā vippayuttapurejātaatthiavigatanissayindriyapaccayānaṃ vasena chahi paccayehi paccayo hoti—faculty condition appears in both places under the same heading; this unit establishes its task by citation, that unit lists its position among six conditions |
〔CSCD §526〕 tato sukhindriyādīni. Taṃnirodhatthaṃ pana ete dhammā bhāvetabbāti | unit on the four truths 〔CSCD §529〕 | in the mode of order this unit already gives “whatever is felt is suffering” and “for its cessation these phenomena should be developed” as the reasons for the sequence of the five feeling faculties and the five faculties beginning with faith; the next unit opens the full account of the four truths—a direction the treatise itself marks without naming the section; this section records the fact without determining it |
〔CSCD §528〕 Avasāne tīṇi lokuttarānevāti | unit on the truth of the path 〔CSCD §562〕 | the last three faculties are all supramundane, and the eight factors of the supramundane path have their characteristic, function, and manifestation established factor by factor in that unit; the two passages run together, though the treatise does not explicitly link them here |
VII. Transmission
This edition takes no position in its apparatus on questions of authorship, textual transmission, or the lineages of the commentaries.