大方廣佛華嚴經隨疏演義鈔 38.26

38.26

疏「小乘計大為諸色因」者，地水火風即是能造，色香味觸以為所造。色香非一已名為諸，況若形若顯五境五根諸色非一，皆大所造也。如薩婆多宗，此說總造。若《楞伽》第二云：大慧說四大種云何造色？謂津潤妄想大種生內外水界，堪能妄想大種生內外火界，飄動妄想大種生內外風界，斷截色妄想大種生內外地界。色及虛空俱計著邪諦，五陰集四大造色生。彼疏解云「謂見有津潤妄想大種熏成種子，從此種子而生內外水界。」餘三例然，但加經見有字耳。然火能成熟，故曰堪能。地有形段及體堅住，而可斷截。

Regarding the Commentary's statement "The small vehicle posits the great [elements] as the cause of all matter": Earth, water, fire, and wind are the creating [elements], while visible form, sound, smell, and touch are the created [matter]. Visible form and smell being manifold is already called "all"; how much more so with shape and color, the five objects, and the five faculties, which are manifold forms—all are created by the great [elements]. As in the Sarvāstivāda school, this refers to collective creation. As the second [fascicle] of the Laṅkāvatāra states: "Mahāmati, how do the great element seeds create matter? The great element seed of moisture-discrimination produces the internal and external water realms; the great element seed of capability-discrimination produces the internal and external fire realms; the great element seed of fluttering-movement discrimination produces the internal and external wind realms; the great element seed of solid-form discrimination produces the internal and external earth realms. Clinging wrongly to both form and space as real truths, the five aggregates gather, and the great elements create matter." Its commentary explains: "It means that seeing moisture, the delusion of the great element seeds perfuses and forms seeds, and from these seeds, internal and external water realms are produced." The other three are analogous, merely adding the words "seeing... to exist" from the sūtra. Now, fire can ripen, hence it is called "capable." Earth has shape, dimension, and a solid essence, and thus can be demarcated.