5. Indriyavibhaṅgo

1. Abhidhammabhājanīyaṃ

219. Bāvīsatindriyāni – cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, manindriyaṃ, itthindriyaṃ, purisindriyaṃ, jīvitindriyaṃ, sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ, saddhindriyaṃ , vīriyindriyaṃ [viriyindriyaṃ (sī. syā.)], satindriyaṃ, samādhindriyaṃ, paññindriyaṃ, anaññātaññassāmītindriyaṃ, aññindriyaṃ, aññātāvindriyaṃ.



5. 根分别
1. 阿毗达摩分别
219. 二十二根 - 眼根、耳根、鼻根、舌根、身根、意根、女根、男根、命根、乐根、苦根、喜根、忧根、舍根、信根、精进根、念根、定根、慧根、未知当知根、已知根、具知

220. Tattha katamaṃ cakkhundriyaṃ? Yaṃ cakkhu catunnaṃ mahābhūtānaṃ upādāya pasādo…pe… suñño gāmopeso – idaṃ vuccati ‘‘cakkhundriyaṃ’’.

Tattha katamaṃ sotindriyaṃ…pe… ghānindriyaṃ…pe… jivhindriyaṃ…pe… kāyindriyaṃ? Yo kāyo catunnaṃ mahābhūtānaṃ upādāya pasādo…pe… suñño gāmopeso – idaṃ vuccati ‘‘kāyindriyaṃ’’.

Tattha katamaṃ manindriyaṃ? Ekavidhena manindriyaṃ – phassasampayuttaṃ. Duvidhena manindriyaṃ – atthi sahetukaṃ, atthi ahetukaṃ. Tividhena manindriyaṃ – atthi kusalaṃ, atthi akusalaṃ, atthi abyākataṃ. Catubbidhena manindriyaṃ – atthi kāmāvacaraṃ, atthi rūpāvacaraṃ, atthi arūpāvacaraṃ, atthi apariyāpannaṃ. Pañcavidhena manindriyaṃ – atthi sukhindriyasampayuttaṃ, atthi dukkhindriyasampayuttaṃ, atthi somanassindriyasampayuttaṃ, atthi domanassindriyasampayuttaṃ, atthi upekkhindriyasampayuttaṃ . Chabbidhena manindriyaṃ – cakkhuviññāṇaṃ…pe… manoviññāṇaṃ. Evaṃ chabbidhena manindriyaṃ.

Sattavidhena manindriyaṃ – cakkhuviññāṇaṃ…pe… kāyaviññāṇaṃ, manodhātu, manoviññāṇadhātu. Evaṃ sattavidhena manindriyaṃ.

Aṭṭhavidhena manindriyaṃ – cakkhuviññāṇaṃ…pe… kāyaviññāṇaṃ atthi sukhasahagataṃ, atthi dukkhasahagataṃ, manodhātu, manoviññāṇadhātu. Evaṃ aṭṭhavidhena manindriyaṃ.

Navavidhena manindriyaṃ – cakkhuviññāṇaṃ…pe… kāyaviññāṇaṃ, manodhātu, manoviññāṇadhātu atthi kusalā, atthi akusalā, atthi abyākatā. Evaṃ navavidhena manindriyaṃ.

Dasavidhena manindriyaṃ – cakkhuviññāṇaṃ…pe… kāyaviññāṇaṃ atthi sukhasahagataṃ, atthi dukkhasahagataṃ, manodhātu, manoviññāṇadhātu atthi kusalā, atthi akusalā, atthi abyākatā. Evaṃ dasavidhena manindriyaṃ…pe… evaṃ bahuvidhena manindriyaṃ. Idaṃ vuccati ‘‘manindriyaṃ’’.

Tattha katamaṃ itthindriyaṃ? Yaṃ itthiyā itthiliṅgaṃ itthinimittaṃ itthikuttaṃ itthākappo itthattaṃ itthibhāvo – idaṃ vuccati ‘‘itthindriyaṃ’’.

Tattha katamaṃ purisindriyaṃ? Yaṃ purisassa purisaliṅgaṃ purisanimittaṃ purisakuttaṃ purisākappo purisattaṃ purisabhāvo – idaṃ vuccati ‘‘purisindriyaṃ’’.

Tattha katamaṃ jīvitindriyaṃ? Jīvitindriyaṃ duvidhena – atthi rūpajīvitindriyaṃ, atthi arūpajīvitindriyaṃ.

Tattha katamaṃ rūpajīvitindriyaṃ? Yo tesaṃ rūpīnaṃ dhammānaṃ āyu ṭhiti yapanā yāpanā iriyanā vattanā pālanā jīvitaṃ jīvitindriyaṃ – idaṃ vuccati ‘‘rūpajīvitindriyaṃ’’.

Tattha katamaṃ arūpajīvitindriyaṃ? Yo tesaṃ arūpīnaṃ dhammānaṃ āyu ṭhiti yapanā yāpanā iriyanā vattanā pālanā jīvitaṃ jīvitindriyaṃ – idaṃ vuccati ‘‘arūpajīvatindriyaṃ’’. Idaṃ vuccati ‘‘jīvitindriyaṃ’’.

Tattha katamaṃ sukhindriyaṃ? Yaṃ kāyikaṃ sātaṃ kāyikaṃ sukhaṃ kāyasamphassajaṃ sātaṃ sukhaṃ vedayitaṃ kāyasamphassajā sātā sukhā vedanā – idaṃ vuccati ‘‘sukhindriyaṃ’’.

Tattha katamaṃ dukkhindriyaṃ? Yaṃ kāyikaṃ asātaṃ kāyikaṃ dukkhaṃ kāyasamphassajaṃ asātaṃ dukkhaṃ vedayitaṃ kāyasamphassajā asātā dukkhā vedanā – idaṃ vuccati ‘‘dukkhindriyaṃ’’.

Tattha katamaṃ somanassindriyaṃ? Yaṃ cetasikaṃ sātaṃ cetasikaṃ sukhaṃ cetosamphassajaṃ sātaṃ sukhaṃ vedayitaṃ cetosamphassajā sātā sukhā vedanā – idaṃ vuccati ‘‘somanassindriyaṃ’’.


220. 其中什么是眼根？依于四大种所生的净色，是眼...等等...这空村落 - 这被称为"眼根"。
其中什么是耳根...等等...鼻根...等等...舌根...等等...身根？依于四大种所生的净色，是身...等等...这空村落 - 这被称为"身根"。
其中什么是意根？一种意根 - 与触相应。二种意根 - 有因的、无因的。三种意根 - 善的、不善的、无记的。四种意根 - 欲界的、色界的、无色界的、出世间的。五种意根 - 与乐根相应的、与苦根相应的、与喜根相应的、与忧根相应的、与舍根相应的。六种意根 - 眼识...等等...意识。如是六种意根。
七种意根 - 眼识...等等...身识、意界、意识界。如是七种意根。
八种意根 - 眼识...等等...身识有乐俱行的、有苦俱行的、意界、意识界。如是八种意根。
九种意根 - 眼识...等等...身识、意界、意识界有善的、不善的、无记的。如是九种意根。
十种意根 - 眼识...等等...身识有乐俱行的、有苦俱行的、意界、意识界有善的、不善的、无记的。如是十种意根...等等...如是多种意根。这被称为"意根"。
其中什么是女根？女人的女性特征、女性标志、女性行为、女性装扮、女性状态、女性本质 - 这被称为"女根"。
其中什么是男根？男人的男性特征、男性标志、男性行为、男性装扮、男性状态、男性本质 - 这被称为"男根"。
其中什么是命根？命根有二种 - 色命根、非色命根。
其中什么是色命根？那些色法的寿、住、持续、维持、活动、运转、守护、生命、命根 - 这被称为"色命根"。
其中什么是非色命根？那些非色法的寿、住、持续、维持、活动、运转、守护、生命、命根 - 这被称为"非色命根"。这被称为"命根"。
其中什么是乐根？身体的愉悦、身体的快乐、由身触所生的愉悦快乐感受、由身触所生的愉悦快乐受 - 这被称为"乐根"。
其中什么是苦根？身体的不愉悦、身体的痛苦、由身触所生的不愉悦痛苦感受、由身触所生的不愉悦痛苦受 - 这被称为"苦根"。
其中什么是喜根？心理的愉悦、心理的快乐、由意触所生的愉悦快乐感受、由意触所生的愉悦快乐受 - 这被称为"喜根"。


Tattha katamaṃ domanassindriyaṃ? Yaṃ cetasikaṃ asātaṃ cetasikaṃ dukkhaṃ cetosamphassajaṃ asātaṃ dukkhaṃ vedayitaṃ cetosamphassajā asātā dukkhā vedanā – idaṃ vuccati ‘‘domanassindriyaṃ’’.

Tattha katamaṃ upekkhindriyaṃ? Yaṃ cetasikaṃ neva sātaṃ nāsātaṃ cetosamphassajaṃ adukkhamasukhaṃ vedayitaṃ cetosamphassajā adukkhamasukhā vedanā – idaṃ vuccati ‘‘upekkhindriyaṃ’’.

Tattha katamaṃ saddhindriyaṃ? Yā saddhā saddahanā okappanā abhippasādo saddhā saddhindriyaṃ saddhābalaṃ – idaṃ vuccati ‘‘saddhindriyaṃ’’.

Tattha katamaṃ vīriyindriyaṃ? Yo cetasiko vīriyārambho nikkamo parakkamo uyyāmo vāyāmo ussāho ussoḷhī thāmo ṭhiti asithilaparakkamatā anikkhittachandatā anikkhittadhuratā dhurasampaggāho vīriyaṃ vīriyindriyaṃ vīriyabalaṃ – idaṃ vuccati ‘‘vīriyindriyaṃ’’.

Tattha katamaṃ satindriyaṃ? Yā sati anussati paṭissati sati saraṇatā dhāraṇatā apilāpanatā asammussanatā sati satindriyaṃ satibalaṃ sammāsati – idaṃ vuccati ‘‘satindriyaṃ’’.

Tattha katamaṃ samādhindriyaṃ? Yā cittassa ṭhiti saṇṭhiti avaṭṭhiti avisāhāro avikkhepo avisāhaṭamānasatā samatho samādhindriyaṃ samādhibalaṃ sammāsamādhi – idaṃ vuccati ‘‘samādhindriyaṃ’’.

Tattha katamaṃ paññindriyaṃ? Yā paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi – idaṃ vuccati ‘‘paññindriyaṃ’’.

Tattha katamaṃ anaññātaññassāmītindriyaṃ? Yā tesaṃ dhammānaṃ anaññātānaṃ adiṭṭhānaṃ appattānaṃ aviditānaṃ asacchikatānaṃ sacchikiriyāya paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi dhammavicayasambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ – idaṃ vuccati ‘‘anaññātaññassāmītindriyaṃ’’.

Tattha katamaṃ aññindriyaṃ? Yā tesaṃ dhammānaṃ ñātānaṃ diṭṭhānaṃ pattānaṃ viditānaṃ sacchikatānaṃ sacchikiriyāya paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi dhammavicayasambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ – idaṃ vuccati aññindriyaṃ.

Tattha katamaṃ aññātāvindriyaṃ? Yā tesaṃ dhammānaṃ aññātāvīnaṃ diṭṭhānaṃ pattānaṃ viditānaṃ sacchikatānaṃ sacchikiriyāya paññā pajānanā…pe… amoho dhammavicayo sammādiṭṭhi dhammavicayasambojjhaṅgo maggaṅgaṃ maggapariyāpannaṃ – idaṃ vuccati ‘‘aññātāvindriyaṃ’’.

Abhidhammabhājanīyaṃ.

2. Pañhāpucchakaṃ

221. Bāvīsatindriyāni – cakkhundriyaṃ, sotindriyaṃ, ghānindriyaṃ, jivhindriyaṃ, kāyindriyaṃ, manindriyaṃ, itthindriyaṃ, purisindriyaṃ, jīvitindriyaṃ, sukhindriyaṃ, dukkhindriyaṃ, somanassindriyaṃ, domanassindriyaṃ, upekkhindriyaṃ, saddhindriyaṃ, vīriyindriyaṃ, satindriyaṃ, samādhindriyaṃ, paññindriyaṃ , anaññātaññassāmītindriyaṃ, aññindriyaṃ, aññātāvindriyaṃ.

222. Bāvīsatīnaṃ indriyānaṃ kati kusalā, kati akusalā, kati abyākatā…pe… kati saraṇā, kati araṇā?

1. Tikaṃ



其中什么是忧根？心理的不愉悦、心理的痛苦、由意触所生的不愉悦痛苦感受、由意触所生的不愉悦痛苦受 - 这被称为"忧根"。
其中什么是舍根？心理的既非愉悦也非不愉悦、由意触所生的不苦不乐感受、由意触所生的不苦不乐受 - 这被称为"舍根"。
其中什么是信根？那信仰、信服、确信、净信、信、信根、信力 - 这被称为"信根"。
其中什么是   进根？那心理的精进发起、奋发、努力、勤勉、精勤、热忱、奋斗、力量、坚持、不懈怠的努力、不舍弃的意愿、不放弃的责任、负责任的承担、精进、精进根、精进力 - 这被称为"精进根"。
其中什么是念根？那念、随念、忆念、念、记忆性、保持性、不忘失性、不迷糊性、念、念根、念力、正念 - 这被称为"念根"。
其中什么是定根？那心的安住、等住、安立、不散乱、不动摇、心的不散乱性、止、定根、定力、正定 - 这被称为"定根"。
其中什么是慧根？那慧、了知...等等...无痴、择法、正见 - 这被称为"慧根"。
其中什么是未知当知根？对那些未知、未见、未达、未了解、未证悟的法，为证悟而有的慧、了知...等等...无痴、择法、正见、择法觉支、道分、道所摄 - 这被称为"未知当知根"。
其中什么是已知根？对那些已知、已见、已达、已了解、已证悟的法，为证悟而有的慧、了知...等等...无痴、择法、正见、择法觉支、道分、道所摄 - 这被称为已知根。
其中什么是具知根？对那些已完全知、已见、已达、已了解、已证悟的法，为证悟而有的慧、了知...等等...无痴、择法、正见、择法觉支、道分、道所摄 - 这被称为"具知根"。
阿毗达摩分别。
2. 问答
221. 二十二根 - 眼根、耳根、鼻根、舌根、身根、意根、女根、男根、命根、乐根、苦根、喜根、忧根、舍根、信根、精进根、念根、定根、慧根、未知当知根、已知根、具知根。
222. 二十二根中，多少是善的，多少是不善的，多少是无记的...等等...多少是有所缘的，多少是无所缘的？
1. 三法

223. Dasindriyā abyākatā. Domanassindriyaṃ akusalaṃ. Anaññātaññassāmītindriyaṃ kusalaṃ. Cattārindriyā siyā kusalā, siyā abyākatā. Cha indriyā siyā kusalā, siyā akusalā, siyā abyākatā.

Dvādasindriyā na vattabbā – ‘‘sukhāya vedanāya sampayuttā’’tipi, ‘‘dukkhāya vedanāya sampayuttā’’tipi, ‘‘adukkhamasukhāya vedanāya sampayuttā’’tipi. Cha indriyā siyā sukhāya vedanāya sampayuttā, siyā adukkhamasukhāya vedanāya sampayuttā. Tīṇindriyā siyā sukhāya vedanāya sampayuttā, siyā dukkhāya vedanāya sampayuttā, siyā adukkhamasukhāya vedanāya sampayuttā. Jīvitindriyaṃ siyā sukhāya vedanāya sampayuttaṃ, siyā dukkhāya vedanāya sampayuttaṃ, siyā adukkhamasukhāya vedanāya sampayuttaṃ, siyā na vattabbaṃ – ‘‘sukhāya vedanāya sampayutta’’ntipi , ‘‘dukkhāya vedanāya sampayutta’’ntipi, ‘‘adukkhamasukhāya vedanāya sampayutta’’ntipi.

Sattindriyā nevavipākanavipākadhammadhammā. Tīṇindriyā vipākā. Dvindriyā vipākadhammadhammā. Aññindriyaṃ siyā vipākaṃ, siyā vipākadhammadhammaṃ. Navindriyā siyā vipākā, siyā vipākadhammadhammā, siyā nevavipākanavipākadhammadhammā. Navindriyā upādinnupādāniyā . Domanassindriyaṃ anupādinnupādāniyaṃ. Tīṇindriyā anupādinnaanupādāniyā. Navindriyā siyā upādinnupādāniyā, siyā anupādinnupādāniyā, siyā anupādinnaanupādāniyā.

Navindriyā asaṃkiliṭṭhasaṃkilesikā. Domanassindriyaṃ saṃkiliṭṭhasaṃkilesikaṃ. Tīṇindriyā asaṃkiliṭṭhaasaṃkilesikā. Tīṇindriyā siyā asaṃkiliṭṭhasaṃkilesikā, siyā asaṃkiliṭṭhaasaṃkilesikā. Cha indriyā siyā saṃkiliṭṭhasaṃkilesikā, siyā asaṃkiliṭṭhasaṃkilesikā, siyā asaṃkiliṭṭhaasaṃkilesikā. Navindriyā avitakkaavicārā. Domanassindriyaṃ savitakkasavicāraṃ. Upekkhindriyaṃ siyā savitakkasavicāraṃ, siyā avitakkaavicāraṃ. Ekādasindriyā siyā savitakkasavicārā, siyā avitakkavicāramattā, siyā avitakkaavicārā.

Ekādasindriyā na vattabbā – ‘‘pītisahagatā’’tipi, ‘‘sukhasahagatā’’tipi, ‘‘upekkhāsahagatā’’tipi. Somanassindriyaṃ siyā pītisahagataṃ na sukhasahagataṃ na upekkhāsahagataṃ, siyā na vattabbaṃ – ‘‘pītisahagata’’nti. Cha indriyā siyā pītisahagatā, siyā sukhasahagatā, siyā upekkhāsahagatā. Cattārindriyā siyā pītisahagatā, siyā sukhasahagatā, siyā upekkhāsahagatā , siyā na vattabbā – ‘‘pītisahagatā’’tipi, ‘‘sukhasahagatā’’tipi, ‘‘upekkhāsahagatā’’tipi.

Pannarasindriyā neva dassanena na bhāvanāya pahātabbā. Domanassindriyaṃ siyā dassanena pahātabbaṃ, siyā bhāvanāya pahātabbaṃ. Cha indriyā siyā dassanena pahātabbā, siyā bhāvanāya pahātabbā, siyā neva dassanena na bhāvanāya pahātabbā. Pannarasindriyā neva dassanena na bhāvanāya pahātabbahetukā. Domanassindriyaṃ siyā dassanena pahātabbahetukaṃ, siyā bhāvanāya pahātabbahetukaṃ. Cha indriyā siyā dassanena pahātabbahetukā, siyā bhāvanāya pahātabbahetukā, siyā neva dassanena na bhāvanāya pahātabbahetukā.



223. 十种根是无记的。忧根是不善的。未知当知根是善的。四种根或为善，或为无记。六种根或为善，或为不善，或为无记。
十二种根不可说是"与乐受相应"，也不可说是"与苦受相应"，也不可说是"与不苦不乐受相应"。六种根或与乐受相应，或与不苦不乐受相应。三种根或与乐受相应，或与苦受相应，或与不苦不乐受相应。命根或与乐受相应，或与苦受相应，或与不苦不乐受相应，或不可说是"与乐受相应"，也不可说是"与苦受相应"，也不可说是"与不苦不乐受相应"。
七种根既非异熟，也非异熟法。三种根是异熟。两种根是异熟法。具知根或为异熟，或为异熟法。九种根或为异熟，或为异熟法，或既非异熟也非异熟法。九种根是已执取而且可执取的。忧根是未执取而可执取的。三种根是未执取且不可执取的。九种根或为已执取而且可执取的，或为未执取而可执取的，或为未执取且不可执取的。
九种根是不染污而可染污的。忧根是染污且可染污的。三种根是不染污且不可染污的。三种根或为不染污而可染污的，或为不染污且不可染污的。六种根或为染污且可染污的，或为不染污而可染污的，或为不染污且不可染污的。九种根是无寻无伺的。忧根是有寻有伺的。舍根或为有寻有伺的，或为无寻无伺的。十一种根或为有寻有伺的，或为无寻有伺的，或为无寻无伺的。
十一种根不可说是"与喜俱行"，也不可说是"与乐俱行"，也不可说是"与舍俱行"。喜根或与喜俱行而非与乐俱行非与舍俱行，或不可说是"与喜俱行"。六种根或与喜俱行，或与乐俱行，或与舍俱行。四种根或与喜俱行，或与乐俱行，或与舍俱行，或不可说是"与喜俱行"，也不可说是"与乐俱行"，也不可说是"与舍俱行"。
十五种根既非由见所断，也非由修所断。忧根或由见所断，或由修所断。六种根或由见所断，或由修所断，或既非由见所断也非由修所断。十五种根既非由见所断因，也非由修所断因。忧根或为由见所断因，或为由修所断因。六种根或为由见所断因，或为由修所断因，或既非由见所断因也非由修所断因。


Dasindriyā nevācayagāmināpacayagāmino. Domanassindriyaṃ ācayagāmi. Anaññātaññassāmītindriyaṃ apacayagāmi. Aññindriyaṃ siyā apacayagāmi, siyā nevācayagāmināpacayagāmi . Navindriyā siyā ācayagāmino, siyā apacayagāmino, siyā nevācayagāmināpacayagāmino. Dasindriyā nevasekkhanāsekkhā. Dvindriyā sekkhā. Aññātāvindriyaṃ asekkhaṃ. Navindriyā siyā sekkhā, siyā asekkhā, siyā nevasekkhanāsekkhā.

Dasindriyā parittā. Tīṇindriyā appamāṇā. Navindriyā siyā parittā, siyā mahaggatā, siyā appamāṇā. Sattindriyā anārammaṇā. Dvindriyā parittārammaṇā. Tīṇindriyā appamāṇārammaṇā. Domanassindriyaṃ siyā parittārammaṇaṃ siyā mahaggatārammaṇaṃ, na appamāṇārammaṇaṃ, siyā na vattabbaṃ – ‘‘parittārammaṇa’’ntipi , ‘‘mahaggatārammaṇa’’nti pi. Navindriyā siyā parittārammaṇā, siyā mahaggatārammaṇā, siyā appamāṇārammaṇā, siyā na vattabbā – ‘‘parittārammaṇā’’tipi, ‘‘mahaggatārammaṇā’’tipi, ‘‘appamāṇārammaṇā’’tipi.

Navindriyā majjhimā. Domanassindriyaṃ hīnaṃ. Tīṇindriyā paṇītā. Tīṇindriyā siyā majjhimā, siyā paṇītā. Cha indriyā siyā hīnā, siyā majjhimā, siyā paṇītā. Dasindriyā aniyatā. Anaññātaññassāmītindriyaṃ sammattaniyataṃ. Cattārindriyā siyā sammattaniyatā, siyā aniyatā. Domanassindriyaṃ siyā micchattaniyataṃ, siyā aniyataṃ . Cha indriyā siyā micchattaniyatā, siyā sammattaniyatā, siyā aniyatā. Sattindriyā anārammaṇā. Cattārindriyā na vattabbā – ‘‘maggārammaṇā’’tipi, ‘‘maggahetukā’’tipi, ‘‘maggādhipatino’’tipi. Anaññātaññassāmītindriyaṃ na maggārammaṇaṃ, siyā maggahetukaṃ, siyā maggādhipati, siyā na vattabbaṃ – ‘‘maggahetuka’’ntipi, ‘‘maggādhipatī’’tipi. Aññindriyaṃ na maggārammaṇaṃ, siyā maggahetukaṃ, siyā maggādhipati, siyā na vattabbaṃ – ‘‘maggahetuka’’ntipi, ‘‘maggādhipatī’’tipi. Navindriyā siyā maggārammaṇā, siyā maggahetukā, siyā maggādhipatino, siyā na vattabbā – ‘‘maggārammaṇā’’tipi, ‘‘maggahetukā’’tipi, ‘‘maggādhipatino’’tipi.

Dasindriyā siyā uppannā, siyā uppādino, na vattabbā – ‘‘anuppannā’’ti. Dvindriyā siyā uppannā, siyā anuppannā, na vattabbā – ‘‘uppādino’’ti. Dasindriyā siyā uppannā, siyā anuppannā, siyā uppādino ; siyā atītā, siyā anāgatā, siyā paccuppannā. Sattindriyā anārammaṇā. Dvindriyā paccuppannārammaṇā. Tīṇindriyā na vattabbā – ‘‘atītārammaṇā’’tipi, ‘‘anāgatārammaṇā’’tipi , ‘‘paccuppannārammaṇā’’tipi. Dasindriyā siyā atītārammaṇā, siyā anāgatārammaṇā, siyā paccuppannārammaṇā, siyā na vattabbā – ‘‘atītārammaṇā’’tipi, ‘‘anāgatārammaṇā’’tipi, ‘‘paccuppannārammaṇā’’tipi; siyā ajjhattā, siyā bahiddhā, siyā ajjhattabahiddhā. Sattindriyā anārammaṇā. Tīṇindriyā bahiddhārammaṇā. Cattārindriyā siyā ajjhattārammaṇā, siyā bahiddhārammaṇā, siyā ajjhattabahiddhārammaṇā, aṭṭhindriyā siyā ajjhattārammaṇā, siyā bahiddhārammaṇā, siyā ajjhattabahiddhārammaṇā, siyā na vattabbā – ‘‘ajjhattārammaṇā’’tipi, ‘‘bahiddhārammaṇā’’tipi, ‘‘ajjhattabahiddhārammaṇā’’tipi. Pañcindriyā anidassanasappaṭighā. Sattarasindriyā anidassanaappaṭighā.

2. Dukaṃ



十种根既非增长也非减损。忧根是增长的。未知当知根是减损的。具知根或为减损的，或既非增长也非减损的。九种根或为增长的，或为减损的，或既非增长也非减损的。十种根既非有学也非无学。两种根是有学的。漏尽者根是无学的。九种根或为有学的，或为无学的，或既非有学也非无学的。
十种根是有限的。三种根是无量的。九种根或为有限的，或为广大的，或为无量的。七种根是无所缘的。两种根是有限所缘的。三种根是无量所缘的。忧根或为有限所缘的，或为广大所缘的，不是无量所缘的，或不可说是"有限所缘的"，也不可说是"广大所缘的"。九种根或为有限所缘的，或为广大所缘的，或为无量所缘的，或不可说是"有限所缘的"，也不可说是"广大所缘的"，也不可说是"无量所缘的"。
九种根是中等的。忧根是低劣的。三种根是殊胜的。三种根或为中等的，或为殊胜的。六种根或为低劣的，或为中等的，或为殊胜的。十种根是不定的。未知当知根是正性定的。四种根或为正性定的，或为不定的。忧根或为邪性定的，或为不定的。六种根或为邪性定的，或为正性定的，或为不定的。七种根是无所缘的。四种根不可说是"以道为所缘的"，也不可说是"以道为因的"，也不可说是"以道为增上的"。未知当知根不是以道为所缘的，或为以道为因的，或为以道为增上的，或不可说是"以道为因的"，也不可说是"以道为增上的"。具知根不是以道为所缘的，或为以道为因的，或为以道为增上的，或不可说是"以道为因的"，也不可说是"以道为增上的"。九种根或为以道为所缘的，或为以道为因的，或为以道为增上的，或不可说是"以道为所缘的"，也不可说是"以道为因的"，也不可说是"以道为增上的"。
十种根或为已生的，或为将生的，不可说是"未生的"。两种根或为已生的，或为未生的，不可说是"将生的"。十种根或为已生的，或为未生的，或为将生的；或为过去的，或为未来的，或为现在的。七种根是无所缘的。两种根是现在所缘的。三种根不可说是"过去所缘的"，也不可说是"未来所缘的"，也不可说是"现在所缘的"。十种根或为过去所缘的，或为未来所缘的，或为现在所缘的，或不可说是"过去所缘的"，也不可说是"未来所缘的"，也不可说是"现在所缘的"；或为内的，或为外的，或为内外的。七种根是无所缘的。三种根是外所缘的。四种根或为内所缘的，或为外所缘的，或为内外所缘的，八种根或为内所缘的，或为外所缘的，或为内外所缘的，或不可说是"内所缘的"，也不可说是"外所缘的"，也不可说是"内外所缘的"。五种根是不可见有对的。十七种根是不可见无对的。
2. 二法

224. Cattārindriyā hetū. Aṭṭhārasindriyā na hetū. Sattindriyā sahetukā. Navindriyā ahetukā. Cha indriyā siyā sahetukā, siyā ahetukā. Sattindriyā hetusampayuttā. Navindriyā hetuvippayuttā. Cha indriyā siyā hetusampayuttā, siyā hetuvippayuttā. Cattārindriyā hetū ceva sahetukā ca. Navindriyā na vattabbā – ‘‘hetū ceva sahetukā cā’’tipi, ‘‘sahetukā ceva na ca hetū’’tipi. Tīṇindriyā na vattabbā – ‘‘hetū ceva sahetukā cā’’ti. Sahetukā ceva na ca hetū. Cha indriyā na vattabbā – ‘‘hetū ceva sahetukā cā’’ti, siyā sahetukā ceva na ca hetū, siyā na vattabbā – ‘‘sahetukā ceva na ca hetū’’ti.

Cattārindriyā hetū ceva hetusampayuttā ca . Navindriyā na vattabbā – ‘‘hetū ceva hetusampayuttā cā’’tipi, ‘‘hetusampayuttā ceva na ca hetū’’tipi. Tīṇindriyā na vattabbā – ‘‘hetū ceva hetusampayuttā cā’’ti, ‘‘hetusampayuttā ceva na ca hetū’’. Cha indriyā na vattabbā – ‘‘hetū ceva hetusampayuttā cā’’ti, siyā hetusampayuttā ceva na ca hetū, siyā na vattabbā – ‘‘hetusampayuttā ceva na ca hetū’’ti.

Navindriyā na hetū ahetukā. Tīṇindriyā na hetū sahetukā. Cattārindriyā na vattabbā – ‘‘na hetū sahetukā’’tipi, ‘‘na hetū ahetukā’’tipi . Cha indriyā siyā na hetū sahetukā, siyā na hetū ahetukā.

Sappaccayā. Saṅkhatā. Anidassanā. Pañcindriyā sappaṭighā. Sattarasindriyā appaṭighā. Sattindriyā rūpā. Cuddasindriyā arūpā. Jīvitindriyaṃ siyā rūpaṃ, siyā arūpaṃ. Dasindriyā lokiyā. Tīṇindriyā lokuttarā. Navindriyā siyā lokiyā, siyā lokuttarā; kenaci viññeyyā, kenaci na viññeyyā.

No āsavā. Dasindriyā sāsavā. Tīṇindriyā anāsavā. Navindriyā siyā sāsavā, siyā anāsavā. Pannarasindriyā āsavavippayuttā. Domanassindriyaṃ āsavasampayuttaṃ. Cha indriyā siyā āsavasampayuttā, siyā āsavavippayuttā. Dasindriyā na vattabbā – ‘‘āsavā ceva sāsavā cā’’ti, ‘‘sāsavā ceva no ca āsavā’’. Tīṇindriyā na vattabbā – ‘‘āsavā ceva sāsavā cā’’tipi, ‘‘sāsavā ceva no ca āsavā’’tipi. Navindriyā na vattabbā – ‘‘āsavā ceva sāsavā cā’’ti, siyā sāsavā ceva no ca āsavā, siyā na vattabbā – ‘‘sāsavā ceva no ca āsavā’’ti.

Pannarasindriyā na vattabbā – ‘‘āsavā ceva āsavasampayuttā cā’’tipi, ‘‘āsavasampayuttā ceva no ca āsavā’’tipi. Domanassindriyaṃ na vattabbaṃ – ‘‘āsavo ceva āsavasampayuttañcā’’ti, ‘‘āsavasampayuttañceva no ca āsavo’’. Cha indriyā na vattabbā – ‘‘āsavā ceva āsavasampayuttā cā’’ti, siyā āsavasampayuttā ceva no ca āsavā, siyā na vattabbā – ‘‘āsavasampayuttā ceva no ca āsavā’’ti. Navindriyā āsavavippayuttasāsavā. Tīṇindriyā āsavavippayuttaanāsavā. Domanassindriyaṃ na vattabbaṃ – ‘‘āsavavippayuttasāsava’’ntipi, ‘‘āsavavippayuttaanāsava’’ntipi. Tīṇindriyā siyā āsavavippayuttasāsavā, siyā āsavavippayuttaanāsavā. Cha indriyā siyā āsavavippayuttasāsavā, siyā āsavavippayuttaanāsavā, siyā na vattabbā – ‘‘āsavavippayuttasāsavā’’tipi, ‘‘āsavavippayuttaanāsavā’’tipi.


224. 四种根是因。十八种根不是因。七种根是有因的。九种根是无因的。六种根或为有因的，或为无因的。七种根与因相应。九种根与因不相应。六种根或与因相应，或与因不相应。四种根既是因又是有因的。九种根不可说是"既是因又是有因的"，也不可说是"是有因的而非因"。三种根不可说是"既是因又是有因的"。是有因的而非因。六种根不可说是"既是因又是有因的"，或为有因的而非因，或不可说是"有因的而非因"。
四种根既是因又与因相应。九种根不可说是"既是因又与因相应"，也不可说是"与因相应而非因"。三种根不可说是"既是因又与因相应"，"与因相应而非因"。六种根不可说是"既是因又与因相应"，或为与因相应而非因，或不可说是"与因相应而非因"。
九种根非因且无因。三种根非因但有因。四种根不可说是"非因但有因"，也不可说是"非因且无因"。六种根或为非因但有因，或为非因且无因。
[所有根]是有缘的。是有为的。是不可见的。五种根是有对的。十七种根是无对的。七种根是色法。十四种根是非色法。命根或为色法，或为非色法。十种根是世间的。三种根是出世间的。九种根或为世间的，或为出世间的；可被某些[智]所了知，不可被某些[智]所了知。
[所有根]不是漏。十种根是有漏的。三种根是无漏的。九种根或为有漏的，或为无漏的。十五种根与漏不相应。忧根与漏相应。六种根或与漏相应，或与漏不相应。十种根不可说是"既是漏又是有漏的"，"是有漏的而非漏"。三种根不可说是"既是漏又是有漏的"，也不可说是"是有漏的而非漏"。九种根不可说是"既是漏又是有漏的"，或为有漏的而非漏，或不可说是"是有漏的而非漏"。
十五种根不可说是"既是漏又与漏相应"，也不可说是"与漏相应而非漏"。忧根不可说是"既是漏又与漏相应"，"与漏相应而非漏"。六种根不可说是"既是漏又与漏相应"，或为与漏相应而非漏，或不可说是"与漏相应而非漏"。九种根是与漏不相应而有漏的。三种根是与漏不相应而无漏的。忧根不可说是"与漏不相应而有漏的"，也不可说是"与漏不相应而无漏的"。三种根或为与漏不相应而有漏的，或为与漏不相应而无漏的。六种根或为与漏不相应而有漏的，或为与漏不相应而无漏的，或不可说是"与漏不相应而有漏的"，也不可说是"与漏不相应而无漏的"。


No saṃyojanā. Dasindriyā saṃyojaniyā. Tīṇindriyā asaṃyojaniyā. Navindriyā siyā saṃyojaniyā, siyā asaṃyojaniyā. Pannarasindriyā saṃyojanavippayuttā. Domanassindriyaṃ saṃyojanasampayuttaṃ . Cha indriyā siyā saṃyojanasampayuttā , siyā saṃyojanavippayuttā. Dasindriyā na vattabbā – ‘‘saṃyojanā ceva saṃyojaniyā cā’’ti, saṃyojaniyā ceva no ca saṃyojanā. Tīṇindriyā na vattabbā – ‘‘saṃyojanā ceva saṃyojaniyā cā’’tipi, ‘‘saṃyojaniyā ceva no ca saṃyojanā’’tipi. Navindriyā na vattabbā – ‘‘saṃyojanā ceva saṃyojaniyā cā’’ti, siyā saṃyojaniyā ceva no ca saṃyojanā, siyā na vattabbā – ‘‘saṃyojaniyā ceva no ca saṃyojanā’’ti.

Pannarasindriyā na vattabbā – ‘‘saṃyojanā ceva saṃyojanasampayuttā cā’’tipi, ‘‘saṃyojanasampayuttā ceva no ca saṃyojanā’’tipi. Domanassindriyaṃ na vattabbaṃ – ‘‘saṃyojanañceva saṃyojanasampayuttañcā’’ti, saṃyojanasampayuttañceva no ca saṃyojanaṃ. Cha indriyā na vattabbā – ‘‘saṃyojanā ceva saṃyojanasampayuttā cā’’ti, siyā saṃyojanasampayuttā ceva no ca saṃyojanā, siyā na vattabbā – ‘‘saṃyojanasampayuttā ceva no ca saṃyojanā’’ti.

Navindriyā saṃyojanavippayuttasaṃyojaniyā. Tīṇindriyā saṃyojanavippayuttaasaṃyojaniyā. Domanassindriyaṃ na vattabbaṃ – ‘‘saṃyojanavippayuttasaṃyojaniya’’ntipi, ‘‘saṃyojanavippayuttaasaṃyojaniya’’ntipi. Tīṇindriyā siyā saṃyojanavippayuttasaṃyojaniyā, siyā saṃyojanavippayuttaasaṃyojaniyā. Cha indriyā siyā saṃyojanavippayuttasaṃyojaniyā, siyā saṃyojanavippayuttaasaṃyojaniyā, siyā na vattabbā – ‘‘saṃyojanavippayuttasaṃyojaniyā’’tipi, ‘‘saṃyojanavippayuttaasaṃyojaniyā’’tipi .

No ganthā. Dasindriyā ganthaniyā. Tīṇindriyā aganthaniyā. Navindriyā siyā ganthaniyā, siyā aganthaniyā. Pannarasindriyā ganthavippayuttā. Domanassindriyaṃ ganthasampayuttaṃ. Cha indriyā siyā ganthasampayuttā, siyā ganthavippayuttā. Dasindriyā na vattabbā – ‘‘ganthā ceva ganthaniyā cā’’ti, ganthaniyā ceva no ca ganthā. Tīṇindriyā na vattabbā – ‘‘ganthā ceva ganthaniyā cā’’tipi, ‘‘ganthaniyā ceva no ca ganthā’’tipi. Navindriyā na vattabbā – ‘‘ganthā ceva ganthaniyā cā’’ti, siyā ganthaniyā ceva no ca ganthā, siyā na vattabbā – ‘‘ganthaniyā ceva no ca ganthā’’ti.

Pannarasindriyā na vattabbā – ‘‘ganthā ceva ganthasampayuttā cā’’tipi, ‘‘ganthasampayuttā ceva no ca ganthā’’tipi. Domanassindriyaṃ na vattabbaṃ – ‘‘gantho ceva ganthasampayutta’’ñcāti, ganthasampayuttañceva no ca gantho. Cha indriyā na vattabbā – ‘‘ganthā ceva ganthasampayuttā cā’’ti, siyā ganthasampayuttā ceva no ca ganthā, siyā na vattabbā – ‘‘ganthasampayuttā ceva no ca ganthā’’ti.

Navindriyā ganthavippayuttaganthaniyā. Tīṇindriyā ganthavippayuttaaganthaniyā . Domanassindriyaṃ na vattabbaṃ – ‘‘ganthavippayuttaganthaniya’’ntipi, ‘‘ganthavippayuttaaganthaniya’’ntipi. Tīṇindriyā siyā ganthavippayuttaganthaniyā, siyā ganthavippayuttaaganthaniyā. Cha indriyā siyā ganthavippayuttaganthaniyā, siyā ganthavippayuttaaganthaniyā, siyā na vattabbā – ‘‘ganthavippayuttaganthaniyā’’tipi, ‘‘ganthavippayuttaaganthaniyā’’tipi.


[所有根]不是结。十种根是可结的。三种根是不可结的。九种根或为可结的，或为不可结的。十五种根与结不相应。忧根与结相应。六种根或与结相应，或与结不相应。十种根不可说是"既是结又是可结的"，是可结的而非结。三种根不可说是"既是结又是可结的"，也不可说是"是可结的而非结"。九种根不可说是"既是结又是可结的"，或为可结的而非结，或不可说是"是可结的而非结"。
十五种根不可说是"既是结又与结相应"，也不可说是"与结相应而非结"。忧根不可说是"既是结又与结相应"，是与结相应而非结。六种根不可说是"既是结又与结相应"，或为与结相应而非结，或不可说是"与结相应而非结"。
九种根是与结不相应而可结的。三种根是与结不相应而不可结的。忧根不可说是"与结不相应而可结的"，也不可说是"与结不相应而不可结的"。三种根或为与结不相应而可结的，或为与结不相应而不可结的。六种根或为与结不相应而可结的，或为与结不相应而不可结的，或不可说是"与结不相应而可结的"，也不可说是"与结不相应而不可结的"。
[所有根]不是缚。十种根是可缚的。三种根是不可缚的。九种根或为可缚的，或为不可缚的。十五种根与缚不相应。忧根与缚相应。六种根或与缚相应，或与缚不相应。十种根不可说是"既是缚又是可缚的"，是可缚的而非缚。三种根不可说是"既是缚又是可缚的"，也不可说是"是可缚的而非缚"。九种根不可说是"既是缚又是可缚的"，或为可缚的而非缚，或不可说是"是可缚的而非缚"。
十五种根不可说是"既是缚又与缚相应"，也不可说是"与缚相应而非缚"。忧根不可说是"既是缚又与缚相应"，是与缚相应而非缚。六种根不可说是"既是缚又与缚相应"，或为与缚相应而非缚，或不可说是"与缚相应而非缚"。
九种根是与缚不相应而可缚的。三种根是与缚不相应而不可缚的。忧根不可说是"与缚不相应而可缚的"，也不可说是"与缚不相应而不可缚的"。三种根或为与缚不相应而可缚的，或为与缚不相应而不可缚的。六种根或为与缚不相应而可缚的，或为与缚不相应而不可缚的，或不可说是"与缚不相应而可缚的"，也不可说是"与缚不相应而不可缚的"。


No oghā…pe… no yogā…pe… no nīvaraṇā. Dasindriyā nīvaraṇiyā. Tīṇindriyā anīvaraṇiyā. Navindriyā siyā nīvaraṇiyā, siyā anīvaraṇiyā. Pannarasindriyā nīvaraṇavippayuttā. Domanassindriyaṃ nīvaraṇasampayuttaṃ. Cha indriyā siyā nīvaraṇasampayuttā, siyā nīvaraṇavippayuttā. Dasindriyā na vattabbā – ‘‘nīvaraṇā ceva nīvaraṇiyā cā’’ti, nīvaraṇiyā ceva no ca nīvaraṇā. Tīṇindriyā na vattabbā – ‘‘nīvaraṇā ceva nīvaraṇiyā cā’’tipi, ‘‘nīvaraṇiyā ceva no ca nīvaraṇā’’tipi. Navindriyā na vattabbā – ‘‘nīvaraṇā ceva nīvaraṇiyā cā’’ti, siyā nīvaraṇiyā ceva no ca nīvaraṇā, siyā na vattabbā – ‘‘nīvaraṇiyā ceva no ca nīvaraṇā’’ti.

Pannarasindriyā na vattabbā – ‘‘nīvaraṇā ceva nīvaraṇasampayuttā cā’’tipi, ‘‘nīvaraṇasampayuttā ceva no ca nīvaraṇā’’tipi. Domanassindriyaṃ na vattabbaṃ – ‘‘nīvaraṇañceva nīvaraṇasampayuttañcā’’ti, nīvaraṇasampayuttañceva no ca nīvaraṇaṃ. Cha indriyā na vattabbā – ‘‘nīvaraṇā ceva nīvaraṇasampayuttā cā’’ti, siyā nīvaraṇasampayuttā ceva no ca nīvaraṇā, siyā na vattabbā – ‘‘nīvaraṇasampayuttā ceva no ca nīvaraṇā’’ti.

Navindriyā nīvaraṇavippayuttanīvaraṇiyā. Tīṇindriyā nīvaraṇavippayuttaanīvaraṇiyā. Domanassindriyaṃ na vattabbaṃ – ‘‘nīvaraṇavippayuttanīvaraṇiya’’ntipi, ‘‘nīvaraṇavippayuttaanīvaraṇiya’’ntipi. Tīṇindriyā siyā nīvaraṇavippayuttanīvaraṇiyā, siyā nīvaraṇavippayuttaanīvaraṇiyā . Cha indriyā siyā nīvaraṇavippayuttanīvaraṇiyā , siyā nīvaraṇavippayuttaanīvaraṇiyā, siyā na vattabbā – ‘‘nīvaraṇavippayuttanīvaraṇiyā’’tipi, ‘‘nīvaraṇavippayuttaanīvaraṇiyā’’tipi.

No parāmāsā. Dasindriyā parāmaṭṭhā. Tīṇindriyā aparāmaṭṭhā. Navindriyā siyā parāmaṭṭhā, siyā aparāmaṭṭhā. Soḷasindriyā parāmāsavippayuttā. Cha indriyā siyā parāmāsasampayuttā, siyā parāmāsavippayuttā. Dasindriyā na vattabbā – ‘‘parāmāsā ceva parāmaṭṭhā cā’’ti, parāmaṭṭhā ceva no ca parāmāsā. Tīṇindriyā na vattabbā – ‘‘parāmāsā ceva parāmaṭṭhā cā’’tipi, ‘‘parāmaṭṭhā ceva no ca parāmāsā’’tipi. Navindriyā na vattabbā – ‘‘parāmāsā ceva parāmaṭṭhā cā’’ti, siyā parāmaṭṭhā ceva no ca parāmāsā, siyā na vattabbā – ‘‘parāmaṭṭhā ceva no ca parāmāsā’’ti. Dasindriyā parāmāsavippayuttaparāmaṭṭhā. Tīṇindriyā parāmāsavippayuttaaparāmaṭṭhā. Tīṇindriyā siyā parāmāsavippayuttaparāmaṭṭhā, siyā parāmāsavippayuttaaparāmaṭṭhā. Cha indriyā siyā parāmāsavippayuttaparāmaṭṭhā, siyā parāmāsavippayuttaaparāmaṭṭhā, siyā na vattabbā – ‘‘parāmāsavippayuttaparāmaṭṭhā’’tipi, ‘‘parāmāsavippayuttaaparāmaṭṭhā’’tipi.

Sattindriyā anārammaṇā. Cuddasindriyā sārammaṇā. Jīvitindriyaṃ siyā sārammaṇaṃ, siyā anārammaṇaṃ. Ekavīsatindriyā no cittā. Manindriyaṃ cittaṃ. Terasindriyā cetasikā. Aṭṭhindriyā acetasikā. Jīvitindriyaṃ siyā cetasikaṃ, siyā acetasikaṃ. Terasindriyā cittasampayuttā. Sattindriyā cittavippayuttā. Jīvitindriyaṃ siyā cittasampayuttaṃ, siyā cittavippayuttaṃ. Manindriyaṃ na vattabbaṃ – ‘‘cittena sampayutta’’ntipi, ‘‘cittena vippayutta’’ntipi.


[所有根]不是暴流……不是轭……不是盖。十种根是可盖的。三种根是不可盖的。九种根或为可盖的，或为不可盖的。十五种根与盖不相应。忧根与盖相应。六种根或与盖相应，或与盖不相应。十种根不可说是"既是盖又是可盖的"，是可盖的而非盖。三种根不可说是"既是盖又是可盖的"，也不可说是"是可盖的而非盖"。九种根不可说是"既是盖又是可盖的"，或为可盖的而非盖，或不可说是"是可盖的而非盖"。
十五种根不可说是"既是盖又与盖相应"，也不可说是"与盖相应而非盖"。忧根不可说是"既是盖又与盖相应"，是与盖相应而非盖。六种根不可说是"既是盖又与盖相应"，或为与盖相应而非盖，或不可说是"与盖相应而非盖"。
九种根是与盖不相应而可盖的。三种根是与盖不相应而不可盖的。忧根不可说是"与盖不相应而可盖的"，也不可说是"与盖不相应而不可盖的"。三种根或为与盖不相应而可盖的，或为与盖不相应而不可盖的。六种根或为与盖不相应而可盖的，或为与盖不相应而不可盖的，或不可说是"与盖不相应而可盖的"，也不可说是"与盖不相应而不可盖的"。
[所有根]不是取。十种根是被取的。三种根是不被取的。九种根或为被取的，或为不被取的。十六种根与取不相应。六种根或与取相应，或与取不相应。十种根不可说是"既是取又是被取的"，是被取的而非取。三种根不可说是"既是取又是被取的"，也不可说是"是被取的而非取"。九种根不可说是"既是取又是被取的"，或为被取的而非取，或不可说是"是被取的而非取"。十种根是与取不相应而被取的。三种根是与取不相应而不被取的。三种根或为与取不相应而被取的，或为与取不相应而不被取的。六种根或为与取不相应而被取的，或为与取不相应而不被取的，或不可说是"与取不相应而被取的"，也不可说是"与取不相应而不被取的"。
七种根是无所缘的。十四种根是有所缘的。命根或为有所缘的，或为无所缘的。二十一种根不是心。意根是心。十三种根是心所。八种根是非心所。命根或为心所，或为非心所。十三种根与心相应。七种根与心不相应。命根或与心相应，或与心不相应。意根不可说是"与心相应"，也不可说是"与心不相应"。


Terasindriyā cittasaṃsaṭṭhā. Sattindriyā cittavisaṃsaṭṭhā. Jīvitindriyaṃ siyā cittasaṃsaṭṭhaṃ, siyā cittavisaṃsaṭṭhaṃ. Manindriyaṃ na vattabbaṃ – ‘‘cittena saṃsaṭṭha’’ntipi, ‘‘cittena visaṃsaṭṭha’’ntipi. Terasindriyā cittasamuṭṭhānā. Aṭṭhindriyā no cittasamuṭṭhānā. Jīvitindriyaṃ siyā cittasamuṭṭhānaṃ, siyā no cittasamuṭṭhānaṃ.

Terasindriyā cittasahabhuno. Aṭṭhindriyā no cittasahabhuno. Jīvitindriyaṃ siyā cittasahabhū, siyā no cittasahabhū. Terasindriyā cittānuparivattino. Aṭṭhindriyā no cittānuparivattino. Jīvitindriyaṃ siyā cittānuparivatti, siyā no cittānuparivatti.

Terasindriyā cittasaṃsaṭṭhasamuṭṭhānā. Aṭṭhindriyā no cittasaṃsaṭṭhasamuṭṭhānā. Jīvitindriyaṃ siyā cittasaṃsaṭṭhasamuṭṭhānaṃ, siyā no cittasaṃsaṭṭhasamuṭṭhānaṃ. Terasindriyā cittasaṃsaṭṭhasamuṭṭhānasahabhuno. Aṭṭhindriyā no cittasaṃsaṭṭhasamuṭṭhānasahabhuno. Jīvitindriyaṃ siyā cittasaṃsaṭṭhasamuṭṭhānasahabhū, siyā no cittasaṃsaṭṭhasamuṭṭhānasahabhū. Terasindriyā cittasaṃsaṭṭhasamuṭṭhānānuparivattino. Aṭṭhindriyā no cittasaṃsaṭṭhasamuṭṭhānānuparivattino. Jīvitindriyaṃ siyā cittasaṃsaṭṭhasamuṭṭhānānuparivatti , siyā no cittasaṃsaṭṭhasamuṭṭhānānuparivatti. Cha indriyā ajjhattikā. Soḷasindriyā bāhirā.

Sattindriyā upādā. Cuddasindriyā no upādā. Jīvitindriyaṃ siyā upādā, siyā no upādā. Navindriyā upādinnā. Cattārindriyā anupādinnā. Navindriyā siyā upādinnā, siyā anupādinnā. No upādānā. Dasindriyā upādāniyā. Tīṇindriyā anupādāniyā. Navindriyā siyā upādāniyā, siyā anupādāniyā. Soḷasindriyā upādānavippayuttā. Cha indriyā siyā upādānasampayuttā, siyā upādānavippayuttā. Dasindriyā na vattabbā – ‘‘upādānā ceva upādāniyā cā’’ti, upādāniyā ceva no ca upādānā. Tīṇindriyā na vattabbā – ‘‘upādānā ceva upādāniyā cā’’tipi, ‘‘upādāniyā ceva no ca upādānā’’tipi. Navindriyā na vattabbā – ‘‘upādānā ceva upādāniyā cā’’ti, siyā upādāniyā ceva no ca upādānā. Dasindriyā siyā upādāniyā ceva no ca upādānā, siyā na vattabbā – ‘‘upādāniyā ceva no ca upādānā’’ti.

Soḷasindriyā na vattabbā – ‘‘upādānā ceva upādānasampayuttā cā’’tipi, ‘‘upādānasampayuttā ceva no ca upādānā’’tipi. Cha indriyā na vattabbā – ‘‘upādānā ceva upādānasampayuttā cā’’ti, siyā upādānasampayuttā ceva no ca upādānā, siyā na vattabbā – ‘‘upādānasampayuttā ceva no ca upādānā’’ti. Dasindriyā upādānavippayuttaupādāniyā. Tīṇindriyā upādānavippayuttaanupādāniyā. Tīṇindriyā siyā upādānavippayuttaupādāniyā, siyā upādānavippayuttaanupādāniyā. Cha indriyā siyā upādānavippayuttaupādāniyā, siyā upādānavippayuttaanupādāniyā, siyā na vattabbā – ‘‘upādānavippayuttaupādāniyā’’tipi, ‘‘upādānavippayuttaanupādāniyā’’tipi.


十三种根与心相杂。七种根与心不相杂。命根或与心相杂，或与心不相杂。意根不可说是"与心相杂"，也不可说是"与心不相杂"。十三种根是心等起的。八种根不是心等起的。命根或为心等起的，或非心等起的。
十三种根是与心俱生的。八种根不是与心俱生的。命根或为与心俱生的，或非与心俱生的。十三种根是随心转的。八种根不是随心转的。命根或为随心转的，或非随心转的。
十三种根是心相杂等起的。八种根不是心相杂等起的。命根或为心相杂等起的，或非心相杂等起的。十三种根是心相杂等起俱生的。八种根不是心相杂等起俱生的。命根或为心相杂等起俱生的，或非心相杂等起俱生的。十三种根是心相杂等起随转的。八种根不是心相杂等起随转的。命根或为心相杂等起随转的，或非心相杂等起随转的。六种根是内的。十六种根是外的。
七种根是所造的。十四种根不是所造的。命根或为所造的，或非所造的。九种根是已执取的。四种根是未执取的。九种根或为已执取的，或为未执取的。[所有根]不是取。十种根是可取的。三种根是不可取的。九种根或为可取的，或为不可取的。十六种根与取不相应。六种根或与取相应，或与取不相应。十种根不可说是"既是取又是可取的"，是可取的而非取。三种根不可说是"既是取又是可取的"，也不可说是"是可取的而非取"。九种根不可说是"既是取又是可取的"，或为可取的而非取。十种根或为可取的而非取，或不可说是"是可取的而非取"。
十六种根不可说是"既是取又与取相应"，也不可说是"与取相应而非取"。六种根不可说是"既是取又与取相应"，或为与取相应而非取，或不可说是"与取相应而非取"。十种根是与取不相应而可取的。三种根是与取不相应而不可取的。三种根或为与取不相应而可取的，或为与取不相应而不可取的。六种根或为与取不相应而可取的，或为与取不相应而不可取的，或不可说是"与取不相应而可取的"，也不可说是"与取不相应而不可取的"。


No kilesā. Dasindriyā saṃkilesikā. Tīṇindriyā asaṃkilesikā. Navindriyā siyā saṃkilesikā, siyā asaṃkilesikā. Pannarasindriyā asaṃkiliṭṭhā. Domanassindriyaṃ saṃkiliṭṭhaṃ. Cha indriyā siyā saṃkiliṭṭhā, siyā asaṃkiliṭṭhā. Pannarasindriyā kilesavippayuttā. Domanassindriyaṃ kilesasampayuttaṃ. Cha indriyā siyā kilesasampayuttā, siyā kilesavippayuttā. Dasindriyā na vattabbā – ‘‘kilesā ceva saṃkilesikā cā’’ti, saṃkilesikā ceva no ca kilesā. Tīṇindriyā na vattabbā – ‘‘kilesā ceva saṃkilesikā cā’’tipi, ‘‘saṃkilesikā ceva no ca kilesā’’tipi. Navindriyā na vattabbā – ‘‘kilesā ceva saṃkilesikā cā’’ti, siyā saṃkilesikā ceva no ca kilesā, siyā na vattabbā – ‘‘saṃkilesikā ceva no ca kilesā’’ti.

Pannarasindriyā na vattabbā – ‘‘kilesā ceva saṃkiliṭṭhā cā’’tipi, ‘‘saṃkiliṭṭhā ceva no ca kilesā’’tipi. Domanassindriyaṃ na vattabbaṃ – ‘‘kileso ceva saṃkiliṭṭhañcā’’ti, saṃkiliṭṭhañceva no ca kileso. Cha indriyā na vattabbā – ‘‘kilesā ceva saṃkiliṭṭhā cā’’ti, siyā saṃkiliṭṭhā ceva no ca kilesā, siyā na vattabbā – ‘‘saṃkiliṭṭhā ceva no ca kilesā’’ti.

Pannarasindriyā na vattabbā – ‘‘kilesā ceva kilesasampayuttā cā’’tipi, ‘‘kilesasampayuttā ceva no ca kilesā’’tipi. Domanassindriyaṃ na vattabbaṃ – ‘‘kileso ceva kilesasampayuttañcā’’ti, kilesasampayuttañceva no ca kileso. Cha indriyā na vattabbā – ‘‘kilesā ceva kilesasampayuttā cā’’ti, siyā kilesasampayuttā ceva no ca kilesā, siyā na vattabbā – ‘‘kilesasampayuttā ceva no ca kilesā’’ti. Navindriyā kilesavippayuttasaṃkilesikā. Tīṇindriyā kilesavippayuttaasaṃkilesikā. Domanassindriyaṃ na vattabbaṃ – ‘‘kilesavippayuttasaṃkilesika’’ntipi, ‘‘kilesavippayuttaasaṃkilesika’’ntipi. Tīṇindriyā siyā kilesavippayuttasaṃkilesikā, siyā kilesavippayuttaasaṃkilesikā. Cha indriyā siyā kilesavippayuttasaṃkilesikā, siyā kilesavippayuttaasaṃkilesikā, siyā na vattabbā – ‘‘kilesavippayuttasaṃkilesikā’’tipi, ‘‘kilesavippayuttaasaṃkilesikā’’tipi.

Pannarasindriyā na dassanena pahātabbā. Sattindriyā siyā dassanena pahātabbā, siyā na dassanena pahātabbā. Pannarasindriyā na bhāvanāya pahātabbā. Sattindriyā siyā bhāvanāya pahātabbā, siyā na bhāvanāya pahātabbā. Pannarasindriyā na dassanena pahātabbahetukā. Sattindriyā siyā dassanena pahātabbahetukā, siyā na dassanena pahātabbahetukā. Pannarasindriyā na bhāvanāya pahātabbahetukā. Sattindriyā siyā bhāvanāya pahātabbahetukā , siyā na bhāvanāya pahātabbahetukā.

Navindriyā avitakkā. Domanassindriyaṃ savitakkaṃ. Dvādasindriyā siyā savitakkā, siyā avitakkā. Navindriyā avicārā. Domanassindriyaṃ savicāraṃ. Dvādasindriyā siyā savicārā, siyā avicārā. Ekādasindriyā appītikā. Ekādasindriyā siyā sappītikā, siyā appītikā. Ekādasindriyā na pītisahagatā. Ekādasindriyā siyā pītisahagatā, siyā na pītisahagatā. Dvādasindriyā na sukhasahagatā. Dasindriyā siyā sukhasahagatā, siyā na sukhasahagatā. Dvādasindriyā na upekkhāsahagatā. Dasindriyā siyā upekkhāsahagatā, siyā na upekkhāsahagatā.


[所有根]不是烦恼。十种根是可染污的。三种根是不可染污的。九种根或为可染污的，或为不可染污的。十五种根是不染污的。忧根是染污的。六种根或为染污的，或为不染污的。十五种根与烦恼不相应。忧根与烦恼相应。六种根或与烦恼相应，或与烦恼不相应。十种根不可说是"既是烦恼又是可染污的"，是可染污的而非烦恼。三种根不可说是"既是烦恼又是可染污的"，也不可说是"是可染污的而非烦恼"。九种根不可说是"既是烦恼又是可染污的"，或为可染污的而非烦恼，或不可说是"是可染污的而非烦恼"。
十五种根不可说是"既是烦恼又是染污的"，也不可说是"是染污的而非烦恼"。忧根不可说是"既是烦恼又是染污的"，是染污的而非烦恼。六种根不可说是"既是烦恼又是染污的"，或为染污的而非烦恼，或不可说是"是染污的而非烦恼"。
十五种根不可说是"既是烦恼又与烦恼相应"，也不可说是"与烦恼相应而非烦恼"。忧根不可说是"既是烦恼又与烦恼相应"，是与烦恼相应而非烦恼。六种根不可说是"既是烦恼又与烦恼相应"，或为与烦恼相应而非烦恼，或不可说是"与烦恼相应而非烦恼"。九种根是与烦恼不相应而可染污的。三种根是与烦恼不相应而不可染污的。忧根不可说是"与烦恼不相应而可染污的"，也不可说是"与烦恼不相应而不可染污的"。三种根或为与烦恼不相应而可染污的，或为与烦恼不相应而不可染污的。六种根或为与烦恼不相应而可染污的，或为与烦恼不相应而不可染污的，或不可说是"与烦恼不相应而可染污的"，也不可说是"与烦恼不相应而不可染污的"。
十五种根不由见所断。七种根或由见所断，或不由见所断。十五种根不由修所断。七种根或由修所断，或不由修所断。十五种根不是由见所断因。七种根或为由见所断因，或非由见所断因。十五种根不是由修所断因。七种根或为由修所断因，或非由修所断因。
九种根是无寻的。忧根是有寻的。十二种根或为有寻的，或为无寻的。九种根是无伺的。忧根是有伺的。十二种根或为有伺的，或为无伺的。十一种根是无喜的。十一种根或为有喜的，或为无喜的。十一种根不与喜俱行。十一种根或与喜俱行，或不与喜俱行。十二种根不与乐俱行。十种根或与乐俱行，或不与乐俱行。十二种根不与舍俱行。十种根或与舍俱行，或不与舍俱行。


Dasindriyā kāmāvacarā. Tīṇindriyā na kāmāvacarā. Navindriyā siyā kāmāvacarā, siyā na kāmāvacarā. Terasindriyā na rūpāvacarā. Navindriyā siyā rūpāvacarā, siyā na rūpāvacarā. Cuddasindriyā na arūpāvacarā. Aṭṭhindriyā siyā arūpāvacarā, siyā na arūpāvacarā. Dasindriyā pariyāpannā. Tīṇindriyā apariyāpannā. Navindriyā siyā pariyāpannā, siyā apariyāpannā. Ekādasindriyā aniyyānikā. Anaññātaññassāmītindriyaṃ niyyānikaṃ. Dasindriyā siyā niyyānikā, siyā aniyyānikā. Dasindriyā aniyatā. Anaññātaññassāmītindriyaṃ niyataṃ. Ekādasindriyā siyā niyatā, siyā aniyatā. Dasindriyā sauttarā. Tīṇindriyā anuttarā. Navindriyā siyā sauttarā, siyā anuttarā. Pannarasindriyā araṇā. Domanassindriyaṃ saraṇaṃ. Cha indriyā siyā saraṇā, siyā araṇāti.

Pañhāpucchakaṃ.




十根属欲界。三根不属欲界。九根或属欲界，或不属欲界。十三根不属色界。九根或属色界，或不属色界。十四根不属无色界。八根或属无色界，或不属无色界。十根是有为法。三根是无为法。九根或是有为法，或是无为法。十一根是不出离的。未知当知根是出离的。十根或是出离的，或是不出离的。十根是不定的。未知当知根是确定的。十一根或是确定的，或是不确定的。十根是有上的。三根是无上的。九根或是有上的，或是无上的。十五根是无诤的。忧根是有诤的。六根或是有诤的，或是无诤的。
问题解答。


Indriyavibhaṅgo niṭṭhito.

根分别已结束。

