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大善地法

大善地法梵语kuśala-mahā-bhūmikādharmāḥ),佛教术语,说一切有部心所的分类之一,为与善心相应俱起的心所。

概论

大善地法,意为大地法,即是唯与一切善心相应的心所[1]。《品类论》[2]、《大毗婆沙论》[3]、《杂阿毘昙心论》[4]与《俱舍论》,皆分为十,为行舍无贪无瞋不害轻安不放逸等十种心所。

《顺正理论》加入欣与厌,二个心所[5]

无著在《显扬圣教论》中,提出11个善心所,在十大善地法中加入无痴[6]

注释

  1. ^ 玄奘译《阿毘达磨大毘婆沙论》卷42:“若法唯在一切善心中可得,名大善地法。谓若有漏,若无漏,若生得善,若加行善,若三界系,若不系,若学,若无学,若非学非无学,若在意地,若五识身,一切善心皆可得故,名大善地法。”
  2. ^ 玄奘译《阿毘达磨品类足论》卷2:“十大善地法云何?谓:信、勤、惭、愧、无贪、无瞋、轻安、舍、不放逸、不害。”
  3. ^ 玄奘译《阿毘达磨大毘婆沙论》卷42:“大善地法有十种:一信,二精进,三惭,四愧,五无贪,六无瞋,七轻安,八舍,九不放逸,十不害。”
  4. ^ 《杂阿毘昙心论》卷2:“已说心法通一切,不通今当说:诸根有惭愧,信、猗、不放逸,不害、精进、舍,一切善心俱。……此善十法通一切善心中,若有漏,无漏,五识相应,意识相应,故说善大地。”
  5. ^ 玄奘译《阿毘达磨顺正理论》卷11:“说二及言,兼摄欣、厌。厌谓善心,审观无量过患法性,此增上力。所起顺无贪心厌背性,与此相应,名厌作意。欣谓善心,希求过患出离对治,此增上力。所起顺证修心欣尚性。此于离喜未至等地,亦有现行,故非喜受。与此相应,名欣作意。此二行相,更互相违。故一心中,无容并起。是故此中,不正显说。”
  6. ^ 玄奘译《显扬圣教论》卷1:“善有十一:一、信,二、惭,三、愧,四、无贪,五、无瞋,六、无痴,七、精进,八、轻安,九、不放逸,十、舍,十一、不害。”

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大善地法
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