[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [俱舍論記](https://indike.org/pramana/in.bauddha.taisho.1821) › 3.5 # 俱舍論記 3.5 俱舍論記 3.5 - **Language:** Classical Chinese ### [3.5](https://indike.org/pramana/in.bauddha.taisho.1821.3.5) 「最勝自在至根增上義」者，答：西方聲明法，造字有字界、字緣。最勝、自在是字界，光顯是字緣。由此字界、字緣，總成根增上義。故《正理》第九云「此增上義，界義顯成。界謂伊地或謂忍地，最勝自在是伊地義，照灼明了是忍地義。准此，熾盛光顯名根。」解云：二十二根各於事中有增上用。增上是何義？即是有大勢用，相極明顯，方名增上。此增上義，界義顯成。界是體義。西方字體有三百頌，謂伊地、忍地等，一一各有眾多義。釋最勝自在是伊地義者，梵釋云伊（上聲呼）地波羅迷濕伐羅（上聲）曳（去聲）。此中波羅迷是最勝義，濕伐羅是自在義，曳是第七轉聲是於中義，謂於最勝自在義中立伊地言故。最勝自在是伊地界家之義，亦名界義。言照灼明了是忍地義者，梵釋云忍地地般到。此中地般是照明義，到亦是第七轉聲，謂於照明義中立忍地言故。照明是忍地家之義，亦名界義。如是二種界義，前是最勝自在，即是有大勢用。後是照明，即是相極明顯。熾盛光顯者，光顯，梵云因檀底，是字緣。助伊地界即名因姪唎焰，此譯為根，顯增上義。熾盛，梵云地逸底，是字緣。助前忍地界，即名因姪唎焰，此譯為根，顯增上義。此因姪唎焰具含有大勢用，相極明顯，此譯為根，竝顯增上。《俱舍》約前義解，故云最勝、自在、光顯名根。即是《正理》以光顯字緣助伊地，伊地是最勝自在。由緣助界成因姪唎焰，此譯為根。由此最勝等總成根增上義。又解：根體勝故名為最勝，根用勝故名為自在，體用勝故名為光顯。 > Regarding \[the passage\] "Supremacy, sovereignty... the meaning of predominance of a faculty": Answer: In the grammatical science (śabdavidyā) of the western regions, when forming a word there is the verbal root (dhātu) and the affix (pratyaya). "Supremacy" and "sovereignty" are the verbal root, and "illumination" is the affix. Through this verbal root and affix, together the meaning of predominance (adhipatitva) of a faculty is formed. Therefore Nyāyānusāra, fascicle nine, states: "This meaning of predominance is made evident through the meaning of the verbal root. The verbal root is said to be \*idi\* or said to be \*indi\*. Supremacy and sovereignty are the meaning of \*idi\*; shining and clear illumination are the meaning of \*indi\*. According to this, radiant illumination is called indriya." Explanation: Each of the twenty-two faculties has a predominant function in matters. What is the meaning of predominance? It is possessing great causal efficacy and extremely obvious characteristics; only then is it called predominant. This meaning of predominance is made evident through the meaning of the verbal root. "Root" (dhātu) has the meaning of essence. In the western regions, word elements have three hundred verses—namely \*idi\*, \*indi\*, and so forth—each having multiple meanings. In explaining that supremacy and sovereignty are the meaning of \*idi\*, the Sanskrit explanation says \*idi parameśvarye\*. Herein, \*parama\* means supreme, \*īśvara\* means sovereign, and \*-e\* is the seventh case-ending (locative), meaning "in"; that is, the word \*idi\* is established in the meaning of supremacy and sovereignty. Supremacy and sovereignty are the meaning proper to the verbal root \*idi\*, also called the root-meaning. In saying that shining and clear illumination are the meaning of \*indi\*, the Sanskrit explanation says \*indi dīptau\*. Herein, \*dīp-\* means illumination, and \*-au\* is also the seventh case-ending, meaning that the word \*indi\* is established in the meaning of illumination. Illumination is the meaning proper to \*indi\*, also called the root-meaning. Of these two kinds of root-meanings: the former is supremacy and sovereignty, which is possessing great causal efficacy; the latter is illumination, which is extremely obvious characteristics. "Radiant illumination": illumination in Sanskrit is \*indanti\*, which is an affix. Aiding the verbal root \*idi\*, it is called \*indriyam\*, translated as "faculty" (indriya), manifesting the meaning of predominance. Radiant in Sanskrit is \*dīpti\*, which is an affix. Aiding the aforementioned verbal root \*indi\*, it is called \*indriyam\*, translated as "faculty", manifesting the meaning of predominance. This \*indriyam\* fully contains possessing great causal efficacy and extremely obvious characteristics; it is translated as "faculty", both manifesting predominance. The Kośa explains relying on the former meaning; hence it says that supremacy, sovereignty, and illumination are called indriya. That is, the Nyāyānusāra takes the affix of illumination to aid \*idi\*, \*idi\* being supremacy and sovereignty. Due to the affix aiding the root, it forms \*indriyam\*, translated as "faculty". From these \[meanings of\] supremacy and so forth, together the meaning of predominance of a faculty is formed. Another explanation: because the essence of a faculty is superior, it is called supreme; because the function of a faculty is superior, it is called sovereign; because essence and function are both superior, it is called illuminating. > — English (machine translation) (machine translation) - [Previous: 3.4](https://indike.org/pramana/in.bauddha.taisho.1821.3.4) - [Next: 3.6](https://indike.org/pramana/in.bauddha.taisho.1821.3.6) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1821.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1821~en-mt.3.5) — English, machine translation ## Linked texts (3) - [俱舍論疏](https://indike.org/pramana/in.bauddha.taisho.1822.3.5) — Classical Chinese - [俱舍論頌疏論本](https://indike.org/pramana/in.bauddha.taisho.1823.3.6) — Classical Chinese - [阿毘達磨順正理論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.abhidharma.abhidharmakosa!nyayanusara*zh-xuanzang.9.4) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1821.3.5](https://indike.org/pramana/in.bauddha.taisho.1821.3.5) · Pramāṇa