俱舍論記 3.3

3.3

〈分別根品〉者，勝用增上故名為根，此品廣明故名分別。所以界後次明根者，〈界品〉明諸法體，〈根品〉明諸法用，依體起用，故次明根。問：此品廣明有為作用，何故以根標名？解云：此品雖明有為作用，以根初辨，又用增上，故以標名。問：《雜心》名〈行品〉，《正理》名〈差別品〉，何故此論名〈根品〉耶？解云：此品之中意明作用，根定顯用，行雖造作或顯遷流，明用非定。差別雖亦顯用不同，或顯有無差別，或顯有為無為差別，顯用亦非決定。故我論主以根標名。

Regarding the "Indriya-nirdeśa": because of their superior function and predominance, they are called faculties (indriya); because this chapter explains them in detail, it is called an exposition (nirdeśa). As for why faculties are explained next after dhātus: the "Dhātu-nirdeśa" explains the essences (svabhāva) of all dharmas, while the "Indriya-nirdeśa" explains the functions (kāritra) of all dharmas. Relying on essence, function arises; therefore faculties are explained next. Question: This chapter explains the functions of conditioned [dharmas] in detail; why is it titled with "faculties"? Answer: Although this chapter explains the functions of conditioned [dharmas], because faculties are analysed first and their function is predominant, it is titled with them. Question: The Miśrakābhidharmahṛdaya calls it the "Saṃskāra-nirdeśa", and the Nyāyānusāra calls it the "Viśeṣa-nirdeśa"; why does this treatise call it the "Indriya-nirdeśa"? Answer: In this chapter, the intention is to explain function: faculties definitely manifest function. Although "saṃskāra" means producing action, it can also manifest flux; hence its manifestation of function is not definitive. Although "viśeṣa" (distinction) also manifests different functions, it can manifest the distinction between existence and non-existence, or manifest the distinction between conditioned and unconditioned; hence its manifestation of function is also not definitive. Therefore our treatise master titled it with "faculties".