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大地法.
大地法(梵文:mahā-bhūmika dharma),又稱遍大地法、十大地法 (daśa mahābhūmikā dharmāḥ),佛教術語,是心所的分類法之一,由說一切有部提出。有十種心所被分類為大地法之中,包括受、想、思、觸、欲、慧、念、作意、勝解、三摩地等十個心所。大地法可通於善、惡,與一切心相應俱起。
《俱舍論》將其列入五位七十五法之中。唯識學派將其列入五位百法中。它相當於《攝阿毘達摩義論》中五十二心所法中的通一切心心所。
說一切有部認為,大地法可與一切心相應俱起,所以稱為大地法[1][2][3]。
- 受
- 想
- 思
- 觸
- 欲
- 慧
- 念
- 作意
- 勝解
- 三摩地
- 五遍行與五別境
- 說一切有部將大地法分為十類[4]。相當於唯識學派的五遍行(觸、作意、受、想、思)與五別境(欲、勝解、念、定、慧),五十二心所中的通一切心心所。
- 大煩惱地法
- 《大毗婆沙論?》認為,大地法中的念、慧、三摩地、作意、勝解五者,與大煩惱地法的忘念、不正知、心亂、非理作意、邪勝解,其定義有重複之處;主要差別在於,大地法通於染污與不染污,大煩惱地法只有染污[5]。《俱舍論》認為失念、心亂、不正知、非理作意、邪勝解這五者應列在大地法中,大煩惱地中只列六法[6]。
- ^ 《大毘婆沙論》卷16:「問:大地法是何義?答:大者,謂心。如是十法,是心起處,大之地故;名為大地。大地即法,名大地法。有說:心名為大。體用勝故。即大是地,故名大地。是諸心所所依處故。受等十法,於諸大地,遍可得故;名大地法。有說:受等十法,遍諸心品,故名為大。心是彼地,故名大地。受等即是大地所有,名大地法。」
- ^ 《大毘婆沙論》卷42:「問大地法等有何義耶?答:若法,一切心中可得,名大地法。謂,若染污、不染污,若有漏、無漏,若善、不善、無記,若三界繫、不繫,若學、無學、非學、非無學,若見所斷、修所斷、不斷,若在意地,若五識身,一切心中皆可得,故名大地法。」
- ^ 《俱舍論》卷4:「地謂行處,若此是彼所行處,即說此為彼法地。大法地,故名為大地。此中若法大地所有,名大地法,謂法恒於一切心有。」
- ^ 《大毘婆沙論》卷42:「大地法有十種:一受。二想。三思。四觸。五欲。六作意。七勝解。八念。九三摩地。十慧。」
- ^ 玄奘譯《阿毘達磨大毘婆沙論》卷42:「此二種大地法,名雖二十,體唯十五。謂大地法中,受、想、思、觸、欲,名五,體亦五。大煩惱地法中,不信、懈怠、放逸、掉舉、無明,亦名五,體亦五。所餘十法,名雖有十,體唯有五。謂大煩惱地法中妄念,即大地法中念。不正知,即彼慧。心亂,即彼三摩地。非理作意,即彼作意。邪勝解,即彼勝解。然大地法通染污、不染污。大煩惱地法,唯染污。念等五法順善品勝,多建立在諸善品中。或有生疑,唯不染污故,復說在煩惱地中。」
- ^ 玄奘譯《阿毘達磨俱舍論》卷4:「意旨者何?謂失念、心亂、不正知、非理作意、邪勝解,已說彼在大地法中;不應重立為大煩惱地法。如無癡善根,慧為體故;非大善地法。彼亦應爾。即染污念,名為失念。染污等持,名為心亂。諸染污慧,名不正知。染污作意勝解,名為非理作意,及邪勝解。故說:若是大地法;亦大煩惱地法耶?」
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