五根

5斤 ( 五根 , 산스크리트語 : pancendriy?ni , 英語 : Five spiritual faculties )은 37盜品 (三十七道品) 中의 4番째 그룹을 이루는 신근 (信根: 믿음) · 進根 (進根: 精進) · 念根 (念根: 記憶) · 精勤 (定根: 選定) · 惠勤 (慧根: 智慧)의 5가지의 旋法 (善法)을 말한다. ^[1]

이들 5가지 旋法 (善法)들은 煩惱 를 降伏시켜 聖徒 (聖道)로 이끌어들이며 보리 에 到達하기 위한 有力한 向上法이 되는데, 이러한 緣由로 때문에 近(根)이라고 한다. 無漏 의 聖徒 로 끌어들이고 向上시키는 5가지 뿌리라는 뜻의 5무루筋 (五無漏根)이라고도 한다. ^[1]^[2] 선 (善)을 增大시키는 5가지 뿌리라는 뜻에서 5善根 (五善根)이라고도 한다. ^[3]^[4]

어원 [ 編輯 ]

近 (根)이라고 飜譯된 산스크리트語人드리야(indriya)는 ' 인드라 (Indra)에 相應하는' 또는 '인드라에 屬한'이라는 뜻의 形容詞 이며, 名士 로 使用되는 境遇 ' 인드라 의 힘 [自在]' 또는 ' 인드라 의 領域'을 뜻한다. ^[5] 인드라 는 힌두敎 의 창공 (firmament)과 待機 (atmosphere)의 新 으로, 힌두敎의 神 들 卽 데바 들의 王이며, 新 들과 賤人 들의 하늘인 스와르가 ( Swarga )를 統治한다. ^[6] 힌두敎의 神 인드라 는 佛敎에 收容되어 帝釋天 (帝釋天)이 되었는데, 佛敎의 宇宙論 에서 帝釋天 은 欲界 의 6千 가운데 第2千으로 33千 이라고도 불리는 忉利天 의 支配者이다. ^[7]^[8] 이러한 理由로 '勤(根)'은 症狀力卽 뛰어난 힘 또는 뛰어난 作用力을 뜻한다. ^[5]^[9]

이와 같은 뜻에 바탕하여 유정 (有情)의 身體와 關聯해서는, 5斤은 身體中에서 가장 밝게 빛나며 두드러지게 뛰어난 5가지 힘 또는 作用力을 말한다. 卽, 色 (色) · 性 (聲) · 香 (香) · 美 (味) · 燭 (觸)의 外界對象을 取하여 意識 을 낳게 하는 뛰어난 作用을 하는 5가지 感覺機關을 뜻한다. ^[10]

5根의 산스크리트語原語는 다음과 같다. ^[1]

旋法 (善法), 卽精神的 · 道德的 · 靈的人 힘과 理致에 關聯해서는, 5斤은 煩惱 를 降伏시키고 聖徒 (聖道)로 이끄는 症狀(增上: 發展, 增進, 助長)시키는 5가지의 힘과 理致를 말한다. ^[1] 卽, 유루 (有漏)를 制壓하여 修行者를 보다 더 淸淨한 狀態로 이끄는 無漏 (無漏)의 힘과 作用의 症狀(增上)을 일으키는 5가지의 敎法 또는 實踐을 뜻한다. 이 5斤을 선 또는 無漏 의 뿌리가 된다는 뜻에서 5善根 (五善根) 또는 5무루筋 (五無漏根)이라고도 한다. ^[1]^[3]^[4]

5善根 의 산스크리트語原語는 다음과 같다. ^[1]

신근 (信根) 산스크리트語 : ?raddhendriya , 믿음
進根 (進根) 산스크리트語 : v?ryendriya , 精進
念根 (念根) 산스크리트語 : sm?t?ndriya , 깨어있음 , 注意力 , 駐視力
精勤 (定根) 산스크리트語 : sam?dh?ndriya , 選定 , 奢摩他
惠勤 (慧根) 산스크리트語 : prajnendriya , 智慧 , 위빠사나

신근 [ 編輯 ]

進根 [ 編輯 ]

念根 [ 編輯 ]

精勤 [ 編輯 ]

惠勤 [ 編輯 ]

같이 보기 [ 編輯 ]

參考文獻 [ 編輯 ]

區喇叭타라(求那跋陀羅) 漢譯 (K.650, T.99). 《 잡아함경(雜阿含經) 》. 한글大藏經檢索시스템 - 電子佛殿硏究所 / 동국譯經院. K.650(18-707), T.99(2-1). |title=에 外部 링크가 있음 ( 도움말 )
권오민 (2003). 《阿毘達磨佛敎》. 民族史.
耘虛. 동국譯經院編輯, 編輯. 《佛敎事前》. |title=에 外部 링크가 있음 ( 도움말 )
世親 지음, 現場漢譯, 권오민 飜譯. 《阿毘達磨俱舍論》. 한글大藏經檢索시스템 - 電子佛殿硏究所 / 동국譯經院. |title=에 外部 링크가 있음 ( 도움말 ) CS1 管理 - 여러 이름 ( 링크 )
(中國語) 星雲. 《佛光大辭典(불광대事前) 》 3板. |title=에 外部 링크가 있음 ( 도움말 ) CS1 管理 - 追加文句 ( 링크 )
(中國語) 區喇叭타라(求那跋陀羅) 漢譯 (T.99). 《 잡아함경(雜阿含經) 》. 對精神수大藏經. T2, No. 99, CBETA. |title=에 外部 링크가 있음 ( 도움말 )

各州 [ 編輯 ]

↑ ^가 ^나 ^다 ^라 ^마 ^바 星雲 , " 五根 ". 2012年 9月 4日에 確認
"五根: 　梵語 pancendriy?ni。五種根之義。(一)指眼、耳等五識所依之五種色根。又作五色根。?：眼根（梵 caksurindriya）、耳根（梵 ?rotrendriya）、鼻根（梵 ghr?nendriya）、舌根（梵 jihvendriya）、身根（梵 k?yendriya）五根。亦?司視覺、聽覺、嗅覺、味覺、觸覺之五官及其機能。以此五者加上意根（心），則稱?六根。五根除能攝取外界之對象外，?能引起心內五識之認識作用，因具有此等殊勝之作用，故稱?「根」。又五根係由物質而成立者，故又稱五色根。數論派有五知根之說，其中身根又作皮根。
　就五根之體而論，薩婆多部（說一切有部）將五根分?扶塵根與勝義根二種。扶塵根，又作扶根。係由眼球、耳穴、鼻樑等血肉（肉團）所形成之根，本身無超勝對象之力，但可由勝義根從旁協助起識，?一般所謂之五官。勝義根則在肉體之內部，非肉眼所能見，但具有發識取境之作用。又勝義根與扶塵根雖共?「極微」所成，然勝義根以殊勝之四大種所造之淨色?體，?「不可見有對」之實有法，由是薩婆多部主張五根係指勝義根，亦?現今吾人所謂之神經。然大?部等則以色、香、味、觸四塵?五根之體，以肉團?性，別無淨色，不能取境，此?是以扶塵根?五根之說。又依唯識大乘之說，護法等諸師別立現行之淨色?五根；難陀等諸師則認?五根唯是種子，而非現行之淨色。
　?就五根之次第而論，據大毘婆沙論卷七十三、俱舍論卷一、卷二等?出兩說：(一)五根之中，前四根皆取所造之色，故先?之；身根或取能造，或取所造，或二者俱取，?由於所取之境不定，故後?之。又前四根中，眼根、耳根能取遠境，故先?之；鼻根、舌根取近境，故後?之。又取遠境中，眼根之作用較耳根?遠且速，故先?眼根而後?耳根。又取近境中，鼻根之作用較舌根?速且明，故先?鼻根而後?舌根。總此，而立五根之次第先後。(二)五根所依處（?扶塵根）之上下差別的次第如下：眼根之所依居於最上，耳、鼻、舌、身四根之所依則依次居於下方。
　又於此五根中，眼根、耳根唯取不至境，稱?離中知；鼻根、舌根、身根三者唯取至境，稱?合中知。離中知，謂眼根能見遠處諸色，然於如眼中之藥等則反不能觀；耳亦能聞遠處聲響，然近逼耳根者則反不能聞。合中知，謂鼻、舌、身三根必與對象直接接觸，?根與境必須沒有間隔方能?生作用，若兩者相離則無從作用。又鼻、舌、身三根唯取等量之境（根與對境等量），此?合中知之故；眼、耳二根則?取等量境與不等量境。眼、耳二根因取量之不定，故有時取小境，如見毛端、聞蚊聲等；有時取等境，如見葡萄、聞琴聲等；有時則取大境，如見大山、聞雷聲等。此?離中知之故。五根之外，意根屬於無色法，因無形狀，故無法計量。
　據五事毘婆沙論卷上、大毘婆沙論卷一四二等?出，五根各於四事有增上之作用，故稱?根。四事指：(一)莊嚴身，(二)導養身，(三)生識等， (四)不共事。上述?「根見家」之說。然俱舍論卷三?出「識見家」之說，認?四事非?根之作用，而是識之增上。〔品類足論卷一、異部宗輪論、成實論卷四、大乘阿毘達磨集論卷一、大乘法苑義林章卷三本〕（參閱「五根有四事增上」1139）
　(二)指五無漏根。此五者對於降伏煩惱、引入聖道具有增上之作用，故稱五根。?三十七道品中之第四科。?：(一)信根（梵 ?raddhendriya），信三寶、四諦等之道理者。(二)進根（梵 v?ryendriya），又作精進根、勤根。勇猛修善法者。(三)念根（梵 sm?t?ndriya），憶念正法者。(四)定根（梵 sam?dh?ndriya），使心止於一境而不散失者。(五)慧根（梵 prajnendriya），由定中觀智所起，而了知如實之?理者。此五者皆?能生起一切善法之根本，故稱?五根。又「根」有增上、出生等之義，上記五種能令人出生無漏聖道，故稱?五根。?據大乘義章卷十六說明根之意義，?：此五種出生「出世聖道」之力偏?，故稱?根；又此五種有依次對治不信、懈怠、放逸、掉?、無明煩惱等之作用，故稱?根。此外，止觀輔行傳弘決（會本）卷七之一?出，修行之人雖善芽微發，然根猶未生，今修五法使善根生，故此五法皆稱?根。
　五根與三十七道品中第五科之五力同體，五力乃顯示五根行破惑增上之力用。五力?利根者所修，五根則?鈍根者所修。又五根攝入二十二根中，與未知當知根、已知根、具知根等三無漏根，同於無漏法上具有增上之作用。?據俱舍論卷二十五?出五根之次第如下：?於因果先起信心（信根），其次?果修因而起精進（進根），次由精進而念住所緣（念根），復由憶持念力而心便得定（定根），心得定則能知如實之理（慧根）。〔雜阿含經卷二十六、增一阿含經卷二十三、卷四十二、大毘婆沙論卷九十六、大智度論卷十九、瑜伽師地論卷五十七、法界次第卷中〕（參閱「三十七道品」506） p1137" 認容誤謬: 잘못된 <ref> 태그; "FOOTNOTE星雲"[httpetextfgsorgtwetext6search-1-detailaspDINDEX4407DTITLEA4ADAEDA 五根]". 2012年 9月 4日에 確認"李 다른 콘텐츠로 여러 番定義되었습니다
↑ 耘虛 , " 五根(五根) ". 2012年 9月 4日에 確認
"五根(五根): [1] 【汎】 pancendriy?i 5館(官), 곧 보고 듣고 맡고 맛보고 接觸하는 5感覺器官인 눈ㆍ귀ㆍ코ㆍ혀ㆍ몸의 5斤. [2] 5力(力)이라고도 函. 보리에 到達하기 위한 向上機關(向上機關) 方法으로 有力한 5種. 신근(信根)ㆍ進根(進根)ㆍ念根(念根)ㆍ情根(定根)ㆍ惠勤(慧根). ⇒근근(勤根)ㆍ根塵(根塵)"
↑ ^가 ^나 耘虛 , " 二十二根(二十이근) ". 2013年 2月 5日에 確認
"二十二根(二十이근): 一切法中에서 作用(作用)李 가장 殊勝(殊勝)韓 22法을 選擇한 것. 近(根)은 最勝(最勝)ㆍ資材(自在)ㆍ症狀(增上)의 뜻으로 作用이 優秀한 것. 6斤(根)ㆍ男根(男根)ㆍ女根(女根)ㆍ命根(命根)ㆍ5수근(受根)ㆍ5善根(善根)ㆍ3무루筋(無漏根)."
↑ ^가 ^나 星雲 , " [1] ". 2013年 2月 5日에 確認
"二十二根:　梵語 dv?vij?at?ndriy?ni。指於事特有增上義之二十二種法。?：眼、耳、鼻、舌、身、意等六根，男根、女根、命根，苦、樂、喜、憂、捨等五受根，信、勤、念、定、慧之五善根，未知當知、已知、具知之三無漏根。根?增上之義。眼、耳、鼻、舌、身之五根各於莊嚴身、導養身、生識等，及不共之事等四事能增上，故立?根；男女二根，於諸有情分別男女，及別異形相、言音等有增上之義；命根於?同分能續、能持，有增上之義；意根能續後有及自在隨行，於此二事有增上之義；五受隨增貪等之隨眠，於染有增上之義；五善根及三無漏根增長諸?淨法，?於淨有增上之義，故立?根。若就二十二根之體而言，男根、女根?身根之一部分，?無別體；三無漏根以意根、三受根（喜、樂、捨）、五善根等九根?體，而無別體，故其體之數實?十七。〔俱舍論卷三、大毘婆沙論卷一四二〕"
↑ ^가 ^나 世親 지음, 現場漢譯, 권오민 飜譯 & K.955, T.1558 , 第3卷. p. 111 / 1397 . 近(根)
"이와 같이 界(界)에 根據하여 이미 온갖 近(根)에 對해서도 列擧하였다.
그렇다면 여기서의 '勤'이란 무슨 뜻인가? ¹⁾
가장 殊勝[最勝]韓資材(自在)이며, 빛나고 顯詆[光顯]하기 때문에 '勤'이라 이름한 것이니, ²⁾ 이에 따라 斤은 症狀力(增上力 : 卓越하고 뛰어난 힘)의 뜻이라는 것이 모두 成就되는 것이다.
이러한 症狀力의 뜻은 무엇을 무엇과 比較할 때 그러하다는 것인가?
¹⁾ 根의 原語 indriya는 'Indra에 相應하는' 或은 '∼屬한'이라고 하는 뜻의 形容詞로서, 名士로 쓰일 境遇 인드라의 힘, 인드라의 領域의 뜻을 갖는다. 따라서 以下論說처럼 斤은 뛰어난 힘 卽症狀力(增上力, adhipatya)의 뜻으로 解釋된다.
²⁾ '가장 殊勝한 資材(parama svarya)'는 indriya의 語根 idi의 意譯語이고, '빛나고 顯著하다(Indanti)'는 indh(to kindle, light) 或은 ind의 醫譯語로 생각된다. 이에 對해 『純情理論』勸第9(臺正裝29, p. 377重 ; 한글大藏經178, p. 211)에서는 "此增上義, 界義顯成. 界謂伊地或忍地, 最勝自在是伊地義, 照灼明了是忍地義."고 解釋하고 있는데, '이지(伊地)'는 idi의 淫祀이고, 인지(忍地)는 아마도 indh 或은 ind의 淫祀日 것이다. 參考로 區域에서는 "斤이란 使用(事用)에 있어 症狀資材하기 때문에 최승자再(最勝自在)의 뜻이며, 또한 小의신 中 가장 밝게 드러나는 것이기 때문에 光飾(光飾)의 뜻이다"고 하였다.(『구사석론』勸第2, 臺正裝29, p. 173床)" 認容誤謬: 잘못된 <ref> 태그; "FOOTNOTE世親 지음, 現場漢譯, 권오민 飜譯K.955, T.1558題3卷. p. [httpebtidonggukackrh_tripitakapagePageViewaspbookNum214startNum111 111 / 1397]. 近(根)"李 다른 콘텐츠로 여러 番定義되었습니다
↑ Dawson 1888 , "INDRA" p. 123-125
"INDRA. The god of the firmament , the personified atmosphere. In the Vedas he stands in the first rank among tho gods , but he is not uncreate, and is represented as having a father and mother: "a vigorous god begot him; a heroic female brought him forth." He is described as being of a ruddy or golden colour, and as having arms of enormous length; "but his forms are endless, and he can assume any shape at will." He rides in a bright golden car, drawn by two tawny or ruddy horses with flowing manes and tails. His weapon is the thunderbolt, which he carries in his right hand; he also uses arrows, a great hook, and a net, in which he is said to entangle his foes. The soma juice is his especial delight; he takes enormous draughts of it, and, stimulated by its exhilarating qualities, he goes forth to war against his foes, and to perform his other duties. As deity of the atmosphere , he governs the weather and dispenses the rain; he sends forth his lightnings and thunder, and he is continually at war with V ri tra or Ahi, the demon of drought and inclement weather, whom he overcomes with his thunderbolts, and compels to pour down the rain. Strabo describes the Indians as worshipping Jupiter Pluvius, no doubt meaning Indra, and he has also been compared to Jupiter Tonans. One myth is that of his discovering and rescuing the cows of the priests or of the gods, which had been stolen by an Asura named Pa n i or Vala, whom he killed, and he is hence called Vala-bhid. He is frequently represented as destroying the "stone-built cities" of the Asuras or atmospheric demons, and of the Dasyus or aborigines of India. In his warfare he is sometimes represented as escorted by troops of Maruts, and attended by his comrade Vish n u. More hymns are addressed to Indra than to any other deity in the Vedas, with the exception of Agni. For he was reverenced in his beneficent character as the bestower of rain and the cause of fertility, and he was feared as the awful ruler of the storm and director of the lightning and thunder. In many places of the R i g-veda the highest divine functions and attributes are ascribed to him. There was a triad of gods—Agni, V?yu, and S?rya—which held a pre-eminence above the rest, and Indra frequently took the place of V?yu. In some parts of the Veda, as Dr. Muir remarks, the ideas expressed of Indra are grand and lofty; at other times he is treated with familiarity, and his devotion to the soma juice is dilated upon, though nothing debasing is perceived in his sensuality. Indra is mentioned as having a wife, and the name of Indr? n ? or Aindr? is invoked among the goddesses. In the S atapatha Br?hma n a she is called India's beloved wife.
In the later mythology Indra has fallen into the second rank . He is inferior to the triad, but he is the chief of all the other gods . He is the regent of the atmosphere and of the east quarter of the compass, and he reigns over Swarga, the heaven of the gods and of beatified spirits , which is a region of great magnificence and splendour. He retains many of his Vedic characteristics, and some of them are intensified. He sends the lightning and hurls the thunderbolt, and the rainbow is his bow. He is frequently at war with the Asuras, of whom he lives in constant dread, and by whom he is often worsted. But he slew the demon V ri tra, who, being regarded as a Br?hman, Indra had to conceal himself and make sacrifice until his guilt was purged away. His continued love for the soma juice is shown by a legend in the Mah?-bh?rata, which represents him as being compelled by the sage Chyavana to allow the A s wins to partake of the soma libations, and his sensuality has now developed into an extreme lasciviousness."
↑ 耘虛 , " 帝釋天(帝釋天) ". 2013年 3月 3日에 確認
"帝釋天(帝釋天): 帝釋은 忉利天의 임금이므로 帝釋天이라 函."
↑ 星雲 , " 帝釋天 ". 2013年 3月 3日에 確認
"帝釋天: 　梵名 ?akra Dev?n?m-indra。音譯釋迦提桓因陀羅。略稱釋提桓因、釋迦提婆。又作天帝釋、天主。?有因陀羅、?尸迦、娑婆婆、千眼等異稱。本?印度?之神，於古印度時，稱因陀羅；入佛?後，稱?帝釋天。據諸經論所載，帝釋天原?摩伽陀國之婆羅門，由於修布施等福德，遂生?利天，且成?三十三天之天主。此類記載係印度自吠陀以來，至佛?時代，將其因陀羅之神格具象化而成者。其於佛?中之地位，與梵天同?佛?之護法主神，乃十二天之一。?護東方，居於須彌山頂之?利天，其城稱善見城。左右有十大天子侍衛其側。於每半月之三齋日下令四天王、太子、侍者等，探察天下萬民之善惡邪正，若聞世間?生惡多，不孝父母，不敬師長，不修齋戒，不施貧乏，則愁諸天?減損，阿修羅?增益。若聞多孝順父母，敬事師長，勤修齋戒，布施貧乏，則皆大歡喜諸天?增益，阿修羅?減損。又若多修德精進不怠者，則?伺命增壽益算，反之，則不復營護之，或奪其命。
　釋尊成道後，帝釋天成?釋尊之守護神。佛陀升於?利天?母說法時，帝釋天手持寶蓋，任佛陀之侍從。其形像，通常呈天人形，乘白象，右手執三?杵、左手置於?上。於密?胎藏界外金剛院中，?有神王形等各種造像。〔雜阿含經卷四十、長阿含經卷二十?利天品、四天王經、北本大般涅槃經卷三十三、大日經卷二具緣品、大日經疏卷五〕（參閱「因陀羅」2296、「梵天」4627、「?尸迦」6062） p3776"
↑ 世親兆, 現場漢譯 & T.1558 , 第3卷. p. T29n1558_p0013b11 - T29n1558_p0013b13 . 近(根)
"如是因界已列諸根。?於此中根是何義。最勝自在光顯名根。由此總成根增上義。此增上義誰望於誰。"
↑ 권오민 2003 , 61?67쪽.

[FOOTNOTE星雲"[httpetextfgsorgtwetext6search-1-detailaspDINDEX4407DTITLEA4ADAEDA_五根]"._2012년_9월_4일에_확인-1] 가 ^나 ^다 ^라 ^마 ^바 星雲 , " 五根 ". 2012年 9月 4日에 確認
"五根: 　梵語 pancendriy?ni。五種根之義。(一)指眼、耳等五識所依之五種色根。又作五色根。?：眼根（梵 caksurindriya）、耳根（梵 ?rotrendriya）、鼻根（梵 ghr?nendriya）、舌根（梵 jihvendriya）、身根（梵 k?yendriya）五根。亦?司視覺、聽覺、嗅覺、味覺、觸覺之五官及其機能。以此五者加上意根（心），則稱?六根。五根除能攝取外界之對象外，?能引起心內五識之認識作用，因具有此等殊勝之作用，故稱?「根」。又五根係由物質而成立者，故又稱五色根。數論派有五知根之說，其中身根又作皮根。
　就五根之體而論，薩婆多部（說一切有部）將五根分?扶塵根與勝義根二種。扶塵根，又作扶根。係由眼球、耳穴、鼻樑等血肉（肉團）所形成之根，本身無超勝對象之力，但可由勝義根從旁協助起識，?一般所謂之五官。勝義根則在肉體之內部，非肉眼所能見，但具有發識取境之作用。又勝義根與扶塵根雖共?「極微」所成，然勝義根以殊勝之四大種所造之淨色?體，?「不可見有對」之實有法，由是薩婆多部主張五根係指勝義根，亦?現今吾人所謂之神經。然大?部等則以色、香、味、觸四塵?五根之體，以肉團?性，別無淨色，不能取境，此?是以扶塵根?五根之說。又依唯識大乘之說，護法等諸師別立現行之淨色?五根；難陀等諸師則認?五根唯是種子，而非現行之淨色。
　?就五根之次第而論，據大毘婆沙論卷七十三、俱舍論卷一、卷二等?出兩說：(一)五根之中，前四根皆取所造之色，故先?之；身根或取能造，或取所造，或二者俱取，?由於所取之境不定，故後?之。又前四根中，眼根、耳根能取遠境，故先?之；鼻根、舌根取近境，故後?之。又取遠境中，眼根之作用較耳根?遠且速，故先?眼根而後?耳根。又取近境中，鼻根之作用較舌根?速且明，故先?鼻根而後?舌根。總此，而立五根之次第先後。(二)五根所依處（?扶塵根）之上下差別的次第如下：眼根之所依居於最上，耳、鼻、舌、身四根之所依則依次居於下方。
　又於此五根中，眼根、耳根唯取不至境，稱?離中知；鼻根、舌根、身根三者唯取至境，稱?合中知。離中知，謂眼根能見遠處諸色，然於如眼中之藥等則反不能觀；耳亦能聞遠處聲響，然近逼耳根者則反不能聞。合中知，謂鼻、舌、身三根必與對象直接接觸，?根與境必須沒有間隔方能?生作用，若兩者相離則無從作用。又鼻、舌、身三根唯取等量之境（根與對境等量），此?合中知之故；眼、耳二根則?取等量境與不等量境。眼、耳二根因取量之不定，故有時取小境，如見毛端、聞蚊聲等；有時取等境，如見葡萄、聞琴聲等；有時則取大境，如見大山、聞雷聲等。此?離中知之故。五根之外，意根屬於無色法，因無形狀，故無法計量。
　據五事毘婆沙論卷上、大毘婆沙論卷一四二等?出，五根各於四事有增上之作用，故稱?根。四事指：(一)莊嚴身，(二)導養身，(三)生識等， (四)不共事。上述?「根見家」之說。然俱舍論卷三?出「識見家」之說，認?四事非?根之作用，而是識之增上。〔品類足論卷一、異部宗輪論、成實論卷四、大乘阿毘達磨集論卷一、大乘法苑義林章卷三本〕（參閱「五根有四事增上」1139）
　(二)指五無漏根。此五者對於降伏煩惱、引入聖道具有增上之作用，故稱五根。?三十七道品中之第四科。?：(一)信根（梵 ?raddhendriya），信三寶、四諦等之道理者。(二)進根（梵 v?ryendriya），又作精進根、勤根。勇猛修善法者。(三)念根（梵 sm?t?ndriya），憶念正法者。(四)定根（梵 sam?dh?ndriya），使心止於一境而不散失者。(五)慧根（梵 prajnendriya），由定中觀智所起，而了知如實之?理者。此五者皆?能生起一切善法之根本，故稱?五根。又「根」有增上、出生等之義，上記五種能令人出生無漏聖道，故稱?五根。?據大乘義章卷十六說明根之意義，?：此五種出生「出世聖道」之力偏?，故稱?根；又此五種有依次對治不信、懈怠、放逸、掉?、無明煩惱等之作用，故稱?根。此外，止觀輔行傳弘決（會本）卷七之一?出，修行之人雖善芽微發，然根猶未生，今修五法使善根生，故此五法皆稱?根。
　五根與三十七道品中第五科之五力同體，五力乃顯示五根行破惑增上之力用。五力?利根者所修，五根則?鈍根者所修。又五根攝入二十二根中，與未知當知根、已知根、具知根等三無漏根，同於無漏法上具有增上之作用。?據俱舍論卷二十五?出五根之次第如下：?於因果先起信心（信根），其次?果修因而起精進（進根），次由精進而念住所緣（念根），復由憶持念力而心便得定（定根），心得定則能知如實之理（慧根）。〔雜阿含經卷二十六、增一阿含經卷二十三、卷四十二、大毘婆沙論卷九十六、大智度論卷十九、瑜伽師地論卷五十七、法界次第卷中〕（參閱「三十七道品」506） p1137" 認容誤謬: 잘못된 <ref> 태그; "FOOTNOTE星雲"[httpetextfgsorgtwetext6search-1-detailaspDINDEX4407DTITLEA4ADAEDA 五根]". 2012年 9月 4日에 確認"李 다른 콘텐츠로 여러 番定義되었습니다

[FOOTNOTE운허"[httpbuddhadonggukedubs_detailaspxtypedetailfromtosrchE4BA94E6A0B9rowno1_五根(오근)]"._2012년_9월_4일에_확인-2] 耘虛 , " 五根(五根) ". 2012年 9月 4日에 確認
"五根(五根): [1] 【汎】 pancendriy?i 5館(官), 곧 보고 듣고 맡고 맛보고 接觸하는 5感覺器官인 눈ㆍ귀ㆍ코ㆍ혀ㆍ몸의 5斤. [2] 5力(力)이라고도 函. 보리에 到達하기 위한 向上機關(向上機關) 方法으로 有力한 5種. 신근(信根)ㆍ進根(進根)ㆍ念根(念根)ㆍ情根(定根)ㆍ惠勤(慧根). ⇒근근(勤根)ㆍ根塵(根塵)"

[FOOTNOTE운허"[httpbuddhadonggukedubs_detailaspxtypedetailfromtosrchEC9DB4EC8BADEC9DB4EAB7BCrowno1_二十二根(이십이근)]"._2013년_2월_5일에_확인-3] 가 ^나 耘虛 , " 二十二根(二十이근) ". 2013年 2月 5日에 確認
"二十二根(二十이근): 一切法中에서 作用(作用)李 가장 殊勝(殊勝)韓 22法을 選擇한 것. 近(根)은 最勝(最勝)ㆍ資材(自在)ㆍ症狀(增上)의 뜻으로 作用이 優秀한 것. 6斤(根)ㆍ男根(男根)ㆍ女根(女根)ㆍ命根(命根)ㆍ5수근(受根)ㆍ5善根(善根)ㆍ3무루筋(無漏根)."

[FOOTNOTE星雲"[httpetextfgsorgtwetext6search-1-detailaspDINDEX976DTITLEA4GA4QA4GAEDA_]"._2013년_2월_5일에_확인-4] 가 ^나 星雲 , " [1] ". 2013年 2月 5日에 確認
"二十二根:　梵語 dv?vij?at?ndriy?ni。指於事特有增上義之二十二種法。?：眼、耳、鼻、舌、身、意等六根，男根、女根、命根，苦、樂、喜、憂、捨等五受根，信、勤、念、定、慧之五善根，未知當知、已知、具知之三無漏根。根?增上之義。眼、耳、鼻、舌、身之五根各於莊嚴身、導養身、生識等，及不共之事等四事能增上，故立?根；男女二根，於諸有情分別男女，及別異形相、言音等有增上之義；命根於?同分能續、能持，有增上之義；意根能續後有及自在隨行，於此二事有增上之義；五受隨增貪等之隨眠，於染有增上之義；五善根及三無漏根增長諸?淨法，?於淨有增上之義，故立?根。若就二十二根之體而言，男根、女根?身根之一部分，?無別體；三無漏根以意根、三受根（喜、樂、捨）、五善根等九根?體，而無別體，故其體之數實?十七。〔俱舍論卷三、大毘婆沙論卷一四二〕"

[FOOTNOTE세친_지음,_현장_한역,_권오민_번역K.955,_T.1558제3권._p._[httpebtidonggukackrh_tripitakapagePageViewaspbookNum214startNum111_111_/_1397]._근(根)-5] 가 ^나 世親 지음, 現場漢譯, 권오민 飜譯 & K.955, T.1558 , 第3卷. p. 111 / 1397 . 近(根)
"이와 같이 界(界)에 根據하여 이미 온갖 近(根)에 對해서도 列擧하였다.
그렇다면 여기서의 '勤'이란 무슨 뜻인가? ¹⁾
가장 殊勝[最勝]韓資材(自在)이며, 빛나고 顯詆[光顯]하기 때문에 '勤'이라 이름한 것이니, ²⁾ 이에 따라 斤은 症狀力(增上力 : 卓越하고 뛰어난 힘)의 뜻이라는 것이 모두 成就되는 것이다.
이러한 症狀力의 뜻은 무엇을 무엇과 比較할 때 그러하다는 것인가?
¹⁾ 根의 原語 indriya는 'Indra에 相應하는' 或은 '∼屬한'이라고 하는 뜻의 形容詞로서, 名士로 쓰일 境遇 인드라의 힘, 인드라의 領域의 뜻을 갖는다. 따라서 以下論說처럼 斤은 뛰어난 힘 卽症狀力(增上力, adhipatya)의 뜻으로 解釋된다.
²⁾ '가장 殊勝한 資材(parama svarya)'는 indriya의 語根 idi의 意譯語이고, '빛나고 顯著하다(Indanti)'는 indh(to kindle, light) 或은 ind의 醫譯語로 생각된다. 이에 對해 『純情理論』勸第9(臺正裝29, p. 377重 ; 한글大藏經178, p. 211)에서는 "此增上義, 界義顯成. 界謂伊地或忍地, 最勝自在是伊地義, 照灼明了是忍地義."고 解釋하고 있는데, '이지(伊地)'는 idi의 淫祀이고, 인지(忍地)는 아마도 indh 或은 ind의 淫祀日 것이다. 參考로 區域에서는 "斤이란 使用(事用)에 있어 症狀資材하기 때문에 최승자再(最勝自在)의 뜻이며, 또한 小의신 中 가장 밝게 드러나는 것이기 때문에 光飾(光飾)의 뜻이다"고 하였다.(『구사석론』勸第2, 臺正裝29, p. 173床)" 認容誤謬: 잘못된 <ref> 태그; "FOOTNOTE世親 지음, 現場漢譯, 권오민 飜譯K.955, T.1558題3卷. p. [httpebtidonggukackrh_tripitakapagePageViewaspbookNum214startNum111 111 / 1397]. 近(根)"李 다른 콘텐츠로 여러 番定義되었습니다

[FOOTNOTEDawson1888"INDRA"_p._123-125-6] Dawson 1888 , "INDRA" p. 123-125
"INDRA. The god of the firmament , the personified atmosphere. In the Vedas he stands in the first rank among tho gods , but he is not uncreate, and is represented as having a father and mother: "a vigorous god begot him; a heroic female brought him forth." He is described as being of a ruddy or golden colour, and as having arms of enormous length; "but his forms are endless, and he can assume any shape at will." He rides in a bright golden car, drawn by two tawny or ruddy horses with flowing manes and tails. His weapon is the thunderbolt, which he carries in his right hand; he also uses arrows, a great hook, and a net, in which he is said to entangle his foes. The soma juice is his especial delight; he takes enormous draughts of it, and, stimulated by its exhilarating qualities, he goes forth to war against his foes, and to perform his other duties. As deity of the atmosphere , he governs the weather and dispenses the rain; he sends forth his lightnings and thunder, and he is continually at war with V ri tra or Ahi, the demon of drought and inclement weather, whom he overcomes with his thunderbolts, and compels to pour down the rain. Strabo describes the Indians as worshipping Jupiter Pluvius, no doubt meaning Indra, and he has also been compared to Jupiter Tonans. One myth is that of his discovering and rescuing the cows of the priests or of the gods, which had been stolen by an Asura named Pa n i or Vala, whom he killed, and he is hence called Vala-bhid. He is frequently represented as destroying the "stone-built cities" of the Asuras or atmospheric demons, and of the Dasyus or aborigines of India. In his warfare he is sometimes represented as escorted by troops of Maruts, and attended by his comrade Vish n u. More hymns are addressed to Indra than to any other deity in the Vedas, with the exception of Agni. For he was reverenced in his beneficent character as the bestower of rain and the cause of fertility, and he was feared as the awful ruler of the storm and director of the lightning and thunder. In many places of the R i g-veda the highest divine functions and attributes are ascribed to him. There was a triad of gods—Agni, V?yu, and S?rya—which held a pre-eminence above the rest, and Indra frequently took the place of V?yu. In some parts of the Veda, as Dr. Muir remarks, the ideas expressed of Indra are grand and lofty; at other times he is treated with familiarity, and his devotion to the soma juice is dilated upon, though nothing debasing is perceived in his sensuality. Indra is mentioned as having a wife, and the name of Indr? n ? or Aindr? is invoked among the goddesses. In the S atapatha Br?hma n a she is called India's beloved wife.
In the later mythology Indra has fallen into the second rank . He is inferior to the triad, but he is the chief of all the other gods . He is the regent of the atmosphere and of the east quarter of the compass, and he reigns over Swarga, the heaven of the gods and of beatified spirits , which is a region of great magnificence and splendour. He retains many of his Vedic characteristics, and some of them are intensified. He sends the lightning and hurls the thunderbolt, and the rainbow is his bow. He is frequently at war with the Asuras, of whom he lives in constant dread, and by whom he is often worsted. But he slew the demon V ri tra, who, being regarded as a Br?hman, Indra had to conceal himself and make sacrifice until his guilt was purged away. His continued love for the soma juice is shown by a legend in the Mah?-bh?rata, which represents him as being compelled by the sage Chyavana to allow the A s wins to partake of the soma libations, and his sensuality has now developed into an extreme lasciviousness."

[FOOTNOTE운허"[httpbuddhadonggukedubs_detailaspxtypedetailfromtosrchE5B89DE9878BE5A4A9rowno1_帝釋天(제석천)]"._2013년_3월_3일에_확인-7] 耘虛 , " 帝釋天(帝釋天) ". 2013年 3月 3日에 確認
"帝釋天(帝釋天): 帝釋은 忉利天의 임금이므로 帝釋天이라 函."

[FOOTNOTE星雲"[httpetextfgsorgtwetext6search-1-detailaspDINDEX13309DTITLEABD2C4C0A4D1_帝釋天]"._2013년_3월_3일에_확인-8] 星雲 , " 帝釋天 ". 2013年 3月 3日에 確認
"帝釋天: 　梵名 ?akra Dev?n?m-indra。音譯釋迦提桓因陀羅。略稱釋提桓因、釋迦提婆。又作天帝釋、天主。?有因陀羅、?尸迦、娑婆婆、千眼等異稱。本?印度?之神，於古印度時，稱因陀羅；入佛?後，稱?帝釋天。據諸經論所載，帝釋天原?摩伽陀國之婆羅門，由於修布施等福德，遂生?利天，且成?三十三天之天主。此類記載係印度自吠陀以來，至佛?時代，將其因陀羅之神格具象化而成者。其於佛?中之地位，與梵天同?佛?之護法主神，乃十二天之一。?護東方，居於須彌山頂之?利天，其城稱善見城。左右有十大天子侍衛其側。於每半月之三齋日下令四天王、太子、侍者等，探察天下萬民之善惡邪正，若聞世間?生惡多，不孝父母，不敬師長，不修齋戒，不施貧乏，則愁諸天?減損，阿修羅?增益。若聞多孝順父母，敬事師長，勤修齋戒，布施貧乏，則皆大歡喜諸天?增益，阿修羅?減損。又若多修德精進不怠者，則?伺命增壽益算，反之，則不復營護之，或奪其命。
　釋尊成道後，帝釋天成?釋尊之守護神。佛陀升於?利天?母說法時，帝釋天手持寶蓋，任佛陀之侍從。其形像，通常呈天人形，乘白象，右手執三?杵、左手置於?上。於密?胎藏界外金剛院中，?有神王形等各種造像。〔雜阿含經卷四十、長阿含經卷二十?利天品、四天王經、北本大般涅槃經卷三十三、大日經卷二具緣品、大日經疏卷五〕（參閱「因陀羅」2296、「梵天」4627、「?尸迦」6062） p3776"

[FOOTNOTE세친_조,_현장_한역T.1558제3권._p._[httpwwwcbetaorgcgi-bingotopllineheadT29n1558_p0013b11_T29n1558_p0013b11_-_T29n1558_p0013b13]._근(根)-9] 世親兆, 現場漢譯 & T.1558 , 第3卷. p. T29n1558_p0013b11 - T29n1558_p0013b13 . 近(根)
"如是因界已列諸根。?於此中根是何義。最勝自在光顯名根。由此總成根增上義。此增上義誰望於誰。"

[FOOTNOTE권오민200361–67-10] 권오민 2003 , 61?67쪽.

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