俱舍論疏 4.41

4.41

論「彼法是何」，此重問也。自下別釋五大地法，即為五段。此下第一，一頌別釋大地法也。將釋名體，先釋總名，如前所述。《正理論》云「地即是心，大法地故名為大地。此中若法，大地所有，名大地法。謂法遍與一切品類一切心俱生，由此故心非大地法，非心俱生故。」准上論文，受等十法遍一切心故名為大。心王與大為所依故，名為大地。受等十法與心俱生，名大地法。心與心王不俱生故，非大地法。《婆沙》十六「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。」前之二釋與二論異，後之一釋與二論同。自古諸師或以三義、或以五義簡五地別，恐煩不敘。今此論主唯以一義簡地法別，勝於三義五義簡也。即以遍於一切心簡，自餘心所皆不能遍一切心也。

On the Śāstra's statement, "What are those factors?": this is a further question. Below, the five great ground factors are explained individually, in five sections. Below, the first section of one verse explains the factors of the great ground individually. Preparing to explain their names and substances, the general name is first explained, as stated earlier. The Nyāyānusāra says: "The ground is precisely the mind; because it is the ground of great factors, it is called the great ground. Here, whatever factors belong to the great ground are called factors of the great ground. That is, factors that co-arise universally with all categories and all minds; because of this, the mind is not a factor of the great ground, since it does not co-arise with the mind." Based on the treatise text above, the ten factors such as sensation are called "great" because they pervade all minds. Because the primary mind is the support for what is great, it is called the "great ground". The ten factors such as sensation arise together with the mind, so they are called "factors of the great ground". Because the mind does not co-arise with the primary mind, it is not a factor of the great ground. Volume 16 of the Vibhāṣā states: "Question: What is the meaning of factors of the great ground? Answer: 'Great' refers to the mind. These ten factors are the place where the mind arises; being the ground of the great, it is called the great ground. The great ground itself is the factors, so they are called factors of the great ground. Some say: Mind is called 'great' because its substance and function are predominant. Precisely this great is the ground, hence it is called the great ground, because it is the locus of support for the various mental factors. Because the ten factors such as sensation are universally obtainable in all great grounds, they are called factors of the great ground. Some say: The ten factors such as sensation pervade all categories of mind, hence they are called 'great'; mind is their ground, hence it is called the 'great ground'. Sensation and the like are precisely what belongs to the great ground, hence they are called factors of the great ground." The first two explanations differ from the two treatises [Abhidharmakośa and Nyāyānusāra], while the last explanation agrees with the two treatises. Since ancient times, various masters have used either three meanings or five meanings to differentiate the distinctions among the five grounds; fearing prolixity, they are not recounted. Now this author of the treatise uses only one meaning to differentiate the distinction of the ground factors, which is superior to differentiating by three or five meanings. That is, he differentiates them by their pervading all minds, for all other mental factors are unable to pervade all minds.