楞伽阿跋多羅寶經註解 1.445

1.445

此七種自性名義，或約妄釋是凡非聖，恐非經意。如下文云：「此是三世如來性自性第一義心。」又曰：「凡夫無性自性，豈非性義是聖非凡耶？」故當約聖釋。於七中，前六不出因果，謂集性自性即萬善聚集因也，由集因故，有性有相，性內而相外也。大種自性者，謂四大種果也，大種本通凡聖，今約聖報，所謂色常等。常謂真常，即法性五陰果，故有因有緣，因親而緣疎也。因果所成者，成成自性也，即後文第一義心也。

As for the names and meanings of these seven essential natures, some explain them in terms of falsehood as applying to ordinary beings and not nobles, but this is probably not the intent of the sūtra. As the text states below: "This is the ultimate mind of the essential nature of the Tathāgatas of the three times." And also: "Ordinary beings lack the essential nature—is it not that the meaning of 'nature' applies to the noble and not the ordinary?" Therefore, they should be explained in terms of the noble. Among the seven, the first six do not go beyond cause and effect: the essential nature of accumulation refers to the cause of accumulating the myriad goods. Due to the cause of accumulation, there are nature and characteristics, nature being internal and characteristics external. The essential nature of great elements refers to the result of the four great elements. Great elements originally apply to both ordinary and noble beings, but here they are understood in terms of noble retribution, what is termed the permanence of form, and so forth. "Permanence" refers to true permanence, which is the result of the dharmatā's five aggregates; hence there are causes and conditions, causes being intimate and conditions remote. What is completed by causes and conditions is the completed essential nature, which is the ultimate mind mentioned later in the text.