俱舍論記 4.34

4.34

「地謂行處至一切心有」者，此下第二別釋名體。隨解五地不同，文即為五。就初明大地法中，一釋名、二辨體，此即釋名。言大地法者，地謂行處，即是心王。若此心王是彼心所所行處，即說此心王為彼心所法地。此即別釋地義。受等十法通一切心，名為大法。此地是大法之地，名為大地，依主釋也。即目心王，此即別釋大地義也。此心所中，若法是大地家所有，名大地法，第二依主釋也。即目受等十法，謂法恒於一切心有，故名大地法。此即別釋大地法也。若但言大，即目受等。若言大地，即目心王。若言大地法，還目受等。此中意取大地法也。《正理》文大同此論。若依《婆沙》十六云「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（前兩解與此論異，後一解同此論。文顯可知。大善法等皆有兩重依主釋，准大地法應知）。

"Bhūmi means the domain of activity ... existing in all minds": below this is the second part, separately explaining names and entities. According to the explanations of the five levels, the text is divided into five. In the first, explaining the mahābhūmika dharmas: first, explaining the name; second, determining the entity. This is explaining the name. In saying "mahābhūmika dharmas": bhūmi (ground/level) means the domain of activity, which is precisely the mind-king. If this mind-king is the domain of activity of those mental factors, then this mind-king is said to be the bhūmi of those mental factor dharmas. This is separately explaining the meaning of bhūmi. The ten dharmas such as sensation (vedanā) pervade all minds, and are called great dharmas (mahā-dharma). This bhūmi is the bhūmi of great dharmas, and is called mahābhūmi; this is a tatpuruṣa compound. It refers precisely to the mind-king; this is separately explaining the meaning of mahābhūmi. Among these mental factors, if a dharma belongs to the mahābhūmi, it is called a mahābhūmika dharma; this is a second tatpuruṣa compound. It refers precisely to the ten dharmas such as sensation, meaning dharmas that constantly exist in all minds, hence called mahābhūmika dharmas. This is separately explaining mahābhūmika dharma. If one only says "mahā", it refers to sensation and so forth. If one says "mahābhūmi", it refers to the mind-king. If one says "mahābhūmika dharma", it again refers to sensation and so forth. The intended meaning here is mahābhūmika dharma. The text of the *Nyāyānusāra* largely agrees with this treatise. If one follows the sixteenth fascicle of the *Mahāvibhāṣā*: "Question: What is the meaning of mahābhūmika dharma? Answer: 'Great' refers to the mind. These ten dharmas are the arising-place of the mind; because it is the bhūmi of the great, it is called mahābhūmi. Mahābhūmi is itself dharma, hence called mahābhūmika dharma." Some say: The mind is called great because its entity and function are preeminent. The great is itself the bhūmi, hence called mahābhūmi, because it is the locus of reliance for the mental factors. Because the ten dharmas such as sensation are universally obtainable in all mahābhūmis, they are called mahābhūmika dharmas. Some say: The ten dharmas such as sensation pervade all categories of mind, and are therefore called great. Mind is their bhūmi, and is therefore called mahābhūmi. Sensation and so forth are precisely the property of the mahābhūmi, and are called mahābhūmika dharmas. (The former two explanations differ from this treatise; the latter explanation is identical to this treatise. The text is clear and understandable. The kuśalamahābhūmika dharmas and so forth all have two levels of tatpuruṣa compound, which should be understood by analogy with the mahābhūmika dharmas).