5. Indriyavibhaṅgo · 5. 根分别义注
5. Indriyavibhaṅgo5. 根之分别
1. Abhidhammabhājanīyavaṇṇanā
一、关于阿毗达摩注释的说明
§219
219. Idāni tadanantare indriyavibhaṅge bāvīsatīti gaṇanaparicchedo. Indriyānīti paricchinnadhammanidassanaṃ. Idāni tāni sarūpato dassento cakkhundriyantiādimāha. Tattha cakkhudvāre indaṭṭhaṃ kāretīti cakkhundriyaṃ. Sotaghānajivhākāyadvāre indaṭṭhaṃ kāretīti kāyindriyaṃ. Vijānanalakkhaṇe indaṭṭhaṃ kāretīti manindriyaṃ. Itthibhāve indaṭṭhaṃ kāretīti itthindriyaṃ. Purisabhāve indaṭṭhaṃ kāretīti purisindriyaṃ. Anupālanalakkhaṇe indaṭṭhaṃ kāretīti jīvitindriyaṃ. Sukhalakkhaṇe indaṭṭhaṃ kāretīti sukhindriyaṃ. Dukkhasomanassa domanassa upekkhālakkhaṇe indaṭṭhaṃ kāretīti upekkhindriyaṃ. Adhimokkhalakkhaṇe indaṭṭhaṃ kāretīti saddhindriyaṃ. Paggahalakkhaṇe indaṭṭhaṃ kāretīti vīriyindriyaṃ. Upaṭṭhānalakkhaṇe indaṭṭhaṃ kāretīti satindriyaṃ. Avikkhepalakkhaṇe indaṭṭhaṃ kāretīti samādhindriyaṃ. Dassanalakkhaṇe indaṭṭhaṃ kāretīti paññindriyaṃ. Anaññātaññassāmīti pavatte jānanalakkhaṇe indaṭṭhaṃ kāretīti anaññātaññassāmītindriyaṃ. Ñātānaṃyeva dhammānaṃ puna ājānane indaṭṭhaṃ kāretīti aññindriyaṃ. Aññātāvībhāve indaṭṭhaṃ kāretīti aññātāvindriyaṃ.
219. 以下是关于感官分类的说明，该章节名为“感官划分”。“感官”指的是分别显现被分别的法门。这里指的是分别显示它们实相的称谓，如称眼为眼感官等。所谓“在眼门展开视野”，即眼感官；“在耳门、鼻门、舌门、身门展开”，即身感官；“在识别特征时展开”，即心感官；“女性状态时展开”，即女性感官；“男性状态时展开”，即男性感官；“在维持生命特征时展开”，即生命感官；“在幸福特征时展开”，即乐感官；“苦、不善及不动心特征时展开”，即不动感官；“在注意力集中时展开”，即声感官；“在把持特征时展开”，即精进感官；“在守护特征时展开”，即念感官；“在不心乱特征时展开”，即定感官；“在显现特征时展开”，即慧感官；“在未知一切时展开”，即无所知感官；“在知别人法门时展开”，即异感官；“在未知一切不同处时展开”，即异未感官。
Idha suttantabhājanīyaṃ nāma na gahitaṃ. Kasmā? Suttante imāya paṭipāṭiyā bāvīsatiyā indriyānaṃ anāgatattā. Suttantasmiñhi katthaci dve indriyāni kathitāni, katthaci tīṇi, katthaci pañca. Evaṃ pana nirantaraṃ dvāvīsati āgatāni nāma natthi. Ayaṃ tāvettha aṭṭhakathānayo. Ayaṃ pana aparo nayo – etesu hi
这里所谓“经藏部分”，指未被包含于阿毗达摩部分。为何？因为在经藏里，不同处对二十感官而言存在未来相，有时谈及二感，有时三感，有时五感。如此不断变化，没有持续恒定的二十感官。这是释迦牟尼对注释的原因之一。另一原因是——以下内容说明——
Atthato lakkhaṇādīhi, kamato ca vijāniyā;
从意义、标志等方面了解；从用途上把握，
Bhedābhedā tathā kiccā, bhūmito ca vinicchayaṃ.
也要辨别差别、不差别及作用，探讨基础所在。
Tattha cakkhādīnaṃ tāva ‘‘cakkhatīti cakkhū’’tiādinā nayena attho pakāsito. Pacchimesu pana tīsu paṭhamaṃ ‘pubbabhāge anaññātaṃ amataṃ padaṃ catusaccadhammaṃ vā jānissāmī’ti evaṃ paṭipannassa uppajjanato indriyaṭṭhasambhavato ca anaññātaññassāmītindriyanti vuttaṃ. Dutiyaṃ ājānanato ca indriyaṭṭhasambhavato ca aññindriyaṃ. Tatiyaṃ aññātāvino catūsu saccesu niṭṭhitañāṇakiccassa khīṇāsavasseva uppajjanato indriyaṭṭhasambhavato ca aññātāvindriyaṃ.
关于眼等三根，称眼为‘眼感官’，此指明了其义。对于后三种感官，第一种是‘在前面部分未知的无上妙处、四圣谛等中，会知其义，因而产生感官的基础者’称为无所知感官。第二种，是由于了解而生起、感官为基础者，称为异感官。第三种，是因在四圣谛等中明了究竟智慧、断除烦恼而生起共三十九种法门时，也以感官为基础，称为异未感官。
Ko panesa indriyaṭṭho nāmāti? Indaliṅgaṭṭho indriyaṭṭho, indadesitaṭṭho indriyaṭṭho, indadiṭṭhaṭṭho indriyaṭṭho, indasiṭṭhaṭṭho indriyaṭṭho, indajuṭṭhaṭṭho indriyaṭṭho. So sabbopi idha yathāyogaṃ yujjati. Bhagavā hi sammāsambuddho paramissariyabhāvato indo. Kusalākusalañca kammaṃ kammesu kassaci issariyābhāvato. Tenevettha kammasañjanitāni indriyāni kusalākusalakammaṃ ulliṅgenti. Tena ca siṭṭhānīti indaliṅgaṭṭhena indasiṭṭhaṭṭhena ca indriyāni. Sabbāneva panetāni bhagavatā yathābhūtato pakāsitāni ca abhisambuddhāni cāti indadesitaṭṭhena indadiṭṭhaṭṭhena ca indriyāni. Teneva bhagavatā munindena kānici gocarāsevanāya, kānici bhāvanāsevanāya sevitānīti indajuṭṭhaṭṭhenapi indriyāni. Apica ādhipaccasaṅkhātena issariyaṭṭhenāpi etāni indriyāni. Cakkhuviññāṇādippavattiyañhi cakkhādīnaṃ siddhamādhipaccaṃ; tasmiṃ tikkhe tikkhattā mande ca mandattāti. Ayaṃ tāvettha ‘atthato’ vinicchayo.
什么是五根之主？所谓根之指标者，就是根；根所指示者，就是根；根所见者，就是根；根所受者，就是根；根所捉持者，也是根。五根皆据此理相应而合。世尊乃正自觉者，具有至尊主宰之相。任何人的善恶业行皆赖此主宰存在而生，所以由五根显现出善恶业的特征。根有义理上的定止，即根之所指标和所定止者乃是根。一切根都如世尊依真实境相所示现并经正遍知者，属于根之所指示与所见。世尊或出于诸众生交往而有内心修习，则属于根之所捕持。由主宰所缘故，这些根存在。眼识等由识之生成为基础的根，虽有锐利、较锐利、迟钝、较迟钝之分，此即本处“于此义”之分析。
‘Lakkhaṇādīhī’ti lakkhaṇarasapaccupaṭṭhānapadaṭṭhānehipi cakkhādīnaṃ vinicchayaṃ vijāniyāti attho. Tāni nesaṃ lakkhaṇādīni heṭṭhā vuttanayāneva. Paññindriyādīni hi cattāri atthato amohoyeva. Sesāni tattha sarūpenevāgatāni.
所谓“标志诸相”等，意指以标志等为依据进行根之判断。这里所说的，是上述根标志仅在下文阐述之内容范围内。智慧、根等本质上为四，依于义理得分别。其余内容则悉以类此方式归纳。
‘Kamato’ti ayampi desanākkamova. Tattha ajjhattadhammaṃ pariññāya ariyabhūmipaṭilābho hotīti attabhāvapariyāpannāni cakkhundriyādīni paṭhamaṃ desitāni. So panattabhāvo yaṃ dhammaṃ upādāya itthīti vā purisoti vā saṅkhaṃ gacchati, ayaṃ soti nidassanatthaṃ tato itthindriyaṃ purisindriyañca . So duvidhopi jīvitindriyapaṭibaddhavuttīti ñāpanatthaṃ tato jīvitindriyaṃ. Yāva tassa pavatti tāva etesaṃ vedayitānaṃ anivatti. Yaṃ kiñci vedayitaṃ sabbaṃ taṃ sukhadukkhanti ñāpanatthaṃ tato sukhindriyādīni. Taṃnirodhatthaṃ pana ete dhammā bhāvetabbāti paṭipattidassanatthaṃ tato saddhādīni. Imāya paṭipattiyā esa dhammo paṭhamaṃ attani pātubhavatīti paṭipattiyā amoghabhāvadassanatthaṃ tato anaññātaññassāmītindriyaṃ. Tasseva phalattā tato anantaraṃ bhāvetabbattā ca tato aññindriyaṃ. Ito paraṃ bhāvanāya imassa adhigamo, adhigate ca panimasmiṃ natthi kiñci uttari karaṇīyanti ñāpanatthaṃ ante paramassāsabhūtaṃ aññātāvindriyaṃ desitanti ayamettha kamo.
“欲根”等亦是开示者说法。由此可以领悟内在法的认识，所谓圣境的获得即是内在根之第一次阐释。所谓根之状态，即在执持此法时，无论为女性或男性，均被称为该根。此分二义：首先为生命根关联，这是为了认识；其次为生命根本身。生命根随其持续，诸感受者随之而起。诸感受皆为受苦乐之体，其息灭者则须修习此法，以达证悟。因此此法为初入者所得到之法，初得之法亦为不可摧毁之无别智慧根。其结果出现后，须次第发修其它根。由此展开修学。此为根本修持，且除此之外别无更上修行方法，此乃知识讲说之终极所归所及。
‘Bhedābhedā’ti jīvitindriyasseva cettha bhedo. Tañhi rūpajīvitindriyaṃ arūpajīvitindriyanti duvidhaṃ hoti. Sesānaṃ abhedoti evamettha bhedābhedato vinicchayaṃ vijāniyā.
“分别与不分别”是针对生命根的差别说法。生命根分为有色生命根与无色生命根二种。其他诸根则为不分之类，由此处对分别与不分别之分析明了此理。
‘Kiccā’ti kiṃ indriyānaṃ kiccanti ce? Cakkhundriyassa tāva ‘‘cakkhāyatanaṃ cakkhuviññāṇadhātuyā taṃsampayuttakānañca dhammānaṃ indriyapaccayena paccayo’’ti vacanato yaṃ taṃ indriyapaccayabhāvena sādhetabbaṃ attano tikkhamandādibhāvena cakkhuviññāṇādidhammānaṃ tikkhamandādisaṅkhātaṃ attākārānuvattāpanaṃ idaṃ ‘kiccaṃ’. Evaṃ sotaghānajivhākāyānaṃ. Manindriyassa pana sahajātadhammānaṃ attano vasavattāpanaṃ, jīvitindriyassa sahajātadhammānupālanaṃ, itthindriyapurisindriyānaṃ itthipurisanimittakuttākappākārānuvidhānaṃ, sukhadukkhasomanassadomanassindriyānaṃ sahajātadhamme abhibhavitvā yathāsakaṃ oḷārikākārānupāpanaṃ, upekkhindriyassa santapaṇītamajjhattākārānupāpanaṃ, saddhādīnaṃ paṭipakkhābhibhavanaṃ sampayuttadhammānañca pasannākārādibhāvasampāpanaṃ, anaññātaññassāmītindriyassa saṃyojanattayappahānañceva sampayuttakānañca tappahānābhimukhabhāvakaraṇaṃ, aññindriyassa kāmarāgabyāpādāditanukaraṇapahānañceva sahajātānañca attano vasānuvattāpanaṃ, aññātāvindriyassa sabbakiccesu ussukkappahānañceva amatābhimukhabhāvapaccayatā ca sampayuttānanti evamettha kiccato vinicchayaṃ vijāniyā.
“功用”者，即根之功用为何？以眼根为例，彼有“眼处与眼识及与之相关连之境界，依此缘而生”之说。此眼根所资助的，乃是依其锐利程度划分的眼识所对应之形态，此即所谓功用。众根如耳、鼻、舌等同理。心根则维系先天法。生命根则维持先天法。男女根则维系男女相状及相貌。苦乐等感受根则根据其先天法相现，与之相应地表现各种状态。无分别根则维持宁静中间之形。信等根则表现与其对立之相。不可说根则助于断除结缚，表现出无结缚之相。别根则助于断除爱恨诸缠，以维持先天状态。未知根助于于诸行中消除懈慢，并生起不死之意志，彼此皆为先天法所维持。由此可知根之功用所在。
‘Bhūmito’ti cakkhusotaghānajivhākāyaitthipurisasukhadukkhadomanassindriyāni cettha kāmāvacarāneva . Manindriyajīvitindriyaupekkhindriyāni, saddhāvīriyasatisamādhipaññindriyāni ca catubhūmipariyāpannāni. Somanassindriyaṃ kāmāvacara-rūpāvacara-lokuttaravasena bhūmittayapariyāpannaṃ. Avasāne tīṇi lokuttarānevāti evaṃ bhūmito vinicchayaṃ vijāniyā. Evañhi vijānanto –
“基础”者，眼耳鼻舌身之根，及男女苦乐等感受根，皆为尘世生活之基础。心根、生命根、无分别根、信精进念定慧等诸根，共为四种根之层面。苦乐根乃是尘世、非尘世二相基础。最后有三者归属于非尘世之根。如此理知者——
Saṃvegabahulo bhikkhu, ṭhito indriyasaṃvare;
勤勉精进的比库，应当坚立于根(感官)的收敛。
Indriyāni pariññāya, dukkhassantaṃ nigacchatīti.
通过对根的断然制止，了断苦难的终结。
§220
220. Niddesavāre ‘‘yaṃ cakkhu catunnaṃ mahābhūtāna’’ntiādi sabbaṃ dhammasaṅgaṇiyaṃ padabhājane (dha. sa. aṭṭha. 595 ādayo) vuttanayeneva veditabbaṃ. Vīriyindriyasamādhindriyaniddesādīsu ca sammāvāyāmo micchāvāyāmo sammāsamādhi micchāsamādhītiādīni na vuttāni. Kasmā? Sabbasaṅgāhakattā. Sabbasaṅgāhakāni hi idha indriyāni kathitāni. Evaṃ santepettha dasa indriyāni lokiyāni kāmāvacarāneva, tīṇi lokuttarāni, nava lokiyalokuttaramissakānīti.
220. 关于示现品中『眼根及四大』等词句，皆属一切法统摄下的名相使用，应依此理解。至于诸根、精进、禅定诸根之说明等，正行精进与邪行精进、正定与邪定等未详细述及，为何如此？乃因统摄一切。此处统摄诸根已经包括众根，此乃言根已涵盖。如此视之，十根于世俗层面仅为欲界所行，三界超越中则分为九种世俗及超世俗不相应根。因次类推。
Abhidhammabhājanīyavaṇṇanā. · 阿毗达摩分别解释。
2. Pañhāpucchakavaṇṇanā
二、问答阐释
§221
221. Pañhāpucchake sabbesampi indriyānaṃ kusalādivibhāgo pāḷinayānusāreneva veditabbo.
221. 关于问答，须依照巴利律藏记载，将诸根中善法及他分类别悉数了知。
§223
223. Ārammaṇattikesu pana sattindriyā anārammaṇāti cakkhusotaghānajivhākāyaitthipurisindriyāni sandhāya vuttaṃ. Jīvitindriyaṃ pana arūpamissakattā idha anābhaṭṭhaṃ. Dvindriyāti dve indriyā; sukhadukkhadvayaṃ sandhāyetaṃ vuttaṃ. Tañhi ekantaparittārammaṇaṃ. Domanassindriyaṃ siyā parittārammaṇaṃ, siyā mahaggatārammaṇanti kāmāvacaradhamme ārabbha pavattikāle parittārammaṇaṃ hoti , rūpāvacarārūpāvacare pana ārabbha pavattikāle mahaggatārammaṇaṃ, paṇṇattiṃ ārabbha pavattikāle navattabbārammaṇaṃ. Navindriyā siyā parittārammaṇāti manindriyajīvitindriyasomanassindriyaupekkhindriyāni ceva saddhādipañcakañca sandhāya idaṃ vuttaṃ. Jīvitindriyañhi rūpamissakattā anārammaṇesu rūpadhammesu saṅgahitampi arūpakoṭṭhāsena siyāpakkhe saṅgahitaṃ.
223. 至于触缘（触事）中所具的七根，乃指眼、耳、鼻、舌、身等感官及相应对象和主体。生存根因其无形故，此处不被视为触缘。所谓二根指两种根，因涵盖苦乐两端而称。此中有单一的防御触缘。若是恶根则为防御，若为极强防御则为大防御，这是从欲界法门的起始行持时而言的。色界及非色界法起始时则为大防御，言语上的防御也起始于相应时。九根被称为防御，涵盖心根、生存根、感官根、乐根及舍根等五根，此外心向五法（信等）也包含于此。生存根因具色性，在无形触缘处亦有色法所聚合，或从非色系所聚合方面集合成组。
Cattāri indriyānīti sukhadukkhadomanassaaññātāvindriyāni. Tāni hi maggārammaṇattike na bhajanti. Maggahetukanti sahajātahetuṃ sandhāya vuttaṃ. Vīriyavīmaṃsājeṭṭhakakāle siyā maggādhipati, chandacittajeṭṭhakakāle siyā navattabbā.
所谓四根，就是识别快乐、痛苦、忧愁等心态的六根之中，指那能够分别这些感受的前六根。因为这些根不属于通向正道留住的习气，是故在修习正道的缘由阶段，说它们属于先天性的根。在精进勤勉考察阶段，这些根成为正道之主；在欲乐心法为主的阶段，这些根需要限制节制。
Dasindriyāsiyā uppannā, siyā uppādinoti satta rūpindriyāni tīṇi ca vipākindriyāni sandhāyetaṃ vuttaṃ. Dasindriyāni domanassena saddhiṃ heṭṭhā vuttāneva. Tattha domanassindriyaṃ paṇṇattiṃ ārabbha pavattikāle navattabbārammaṇaṃ, sesāni nibbānapaccavekkhaṇakālepi. Tīṇindriyāni bahiddhārammaṇānīti tīṇi lokuttarindriyāni. Cattārīti sukhadukkhasomanassadomanassāni. Tāni hi ajjhattadhammepi bahiddhādhammepi ārabbha pavattanti. Aṭṭhindriyāti manindriyajīvitindriyaupekkhindriyāni ceva saddhādipañcakañca. Tattha ākiñcaññāyatanakāle navattabbārammaṇatā veditabbā.
十根生起时，即成为产生一切的根，应分别七种色根和三种果根来理解。十根与痛苦密切相应，故痛苦根于起始时需加约束，至于其余则于观察涅槃时亦应约束。三根属超世间，是三种出世根。所谓四根，即指快乐、痛苦、忧愁、苦恼之根。这些根无论内在或外在诸法皆从生起到活动阶段。所谓八根，指意根、身根、命根、平等根及信根五种诸根。至于无所有界时，其约束应察知为是约束。
Iti imasmimpi pañhāpucchake dasindriyāni kāmāvacarāni, tīṇi lokuttarāni, nava lokiyalokuttaramissakāneva kathitānīti. Ayampi abhidhammabhājanīyena saddhiṃ ekaparicchedova hoti. Ayaṃ pana indriyavibhaṅgo dveparivaṭṭaṃ nīharitvā bhājetvā dassitoti.
如此，在此问题回答中说十根分为欲界根和三种出世根，即九种世间根和一出世根。此乃为分别根的区别，先除两边部分，分开示现而已。
Sammohavinodaniyā vibhaṅgaṭṭhakathāya · 《除痴》之《分别论注》
Indriyavibhaṅgavaṇṇanā niṭṭhitā. · 根之分别解释已毕。