俱舍論頌疏論本 2.105

2.105

常法界無為者，唯有法界一分是常，謂無為法，義准無常。法餘餘界，言法餘者，除無為外所餘法界也。言餘界者，餘十七界全也。論云：又經中說二十二根，謂眼根、耳根、鼻根、舌根、身根、意根、女根、男根、命根、樂根、苦根、喜根、憂根、捨根、信根、勤根、念根、定根、慧根、未知當知根、已知根、具知根（已上依經列數）。阿毘達磨諸大論師皆越經中六處次第，於命根後方說意根，有所緣故。解云：經依六處次第，於眼等五根後即說意根也。論依無所緣門、有所緣門次第，於命根後方說意根，謂命根等前八無所緣門，意等十四是有所緣門也。

'Permanent is the unconditioned of the phenomena element': only a part of the phenomena element is permanent, namely, unconditioned phenomena; by implication, the rest of the phenomena [element] and the other elements are impermanent. 'The rest of the phenomena [element]' refers to the remaining phenomena element excluding the unconditioned. 'The other elements' refers to the remaining seventeen elements in their entirety.

The treatise states: Furthermore, the sūtra speaks of twenty-two faculties: namely, the eye faculty, ear faculty, nose faculty, tongue faculty, body faculty, mind faculty, female faculty, male faculty, life faculty, pleasure faculty, pain faculty, joy faculty, grief faculty, equanimity faculty, faith faculty, diligence faculty, mindfulness faculty, concentration faculty, wisdom faculty, the faculty of 'I shall come to know the unknown', the faculty of 'having known', and the faculty of 'one who has fully known' (the above lists the count according to the sūtra). The great masters of the Abhidharma all depart from the order of the six sense spheres in the sūtra, speaking of the mind faculty only after the life faculty, because it has an intentional object. The explanation says: The sūtra follows the order of the six sense spheres, speaking of the mind faculty immediately after the five faculties, the eye and the others. The treatise follows the order of the category without intentional objects and the category with intentional objects, speaking of the mind faculty only after the life faculty; that is, the preceding eight, such as the life faculty, are the category without intentional objects, while the fourteen, the mind and the rest, are the category with intentional objects.