楞伽阿跋多羅寶經註解 2.233

2.233

此明所覺之法。復躡上文徵釋其相。彼四大者，對真諦而言則以四大為彼，對四大而言亦以真諦為彼。言四大種生造色者，即大種為能造，如前堅、濕、煖、動是也；四大為所造，如後內外水大等通名為色是也。若《楞嚴》則交互而起，如「覺明空昧，相待成搖，故有風輪」等云云。今各從類造，故有津潤大種生於水大等，蓋文雖別而理通。言其造法，莫不因性而有相，從微而至著，相因想成，末由種起，所以發生萬類，本乎一心。所謂津潤、堪能、搖動、斷截者，各隨四大性分說也。又津潤等，亦可約貪、瞋、癡等分言之，故一一皆曰妄想想也、大種種也，此皆發於微者也。及其既著，則為內外四大，謂正報為內、依報為外，俱遍一切而與空俱，故曰「色及虛空」等。外道於此計著邪諦，或計有無、或起分齊，已如前斥。由四大造色故有五陰，因陰而有六根，次第而生，故云四大造色生也。

This clarifies the dharmas that are discerned. It takes up the previous text again to inquire into and explain their characteristics. As for "those four great elements": spoken in contrast to absolute truth, the four great elements are taken as "those"; spoken in contrast to the four great elements, absolute truth is also taken as "that." Saying "the four primary elements produce derived form" means that the primary elements are that which produces—as in solidity, moisture, warmth, and motility mentioned before; the four great elements are that which is produced—as in the subsequent internal and external water elements and so forth, which are collectively called "form." In the Śūraṅgama Sūtra, they arise through mutual interaction, as in "Cognitive brightness and empty darkness interact to produce motion, hence there is the wind circle," and so forth. Here, each is produced from its own kind; therefore, the moistening primary element produces the water element, and so on. The texts differ, but the principle is unified. As for their mode of production, there are none that do not have lakṣaṇas based on their natures, proceeding from the subtle to the prominent: lakṣaṇas are formed based on thoughts, and the branches arise from the seeds. Therefore, the arising of the ten thousand kinds is rooted in the one mind. What are called moistening, capability, fluttering motion, and severing are explained according to each of the four great elements' natural shares. Furthermore, moistening and the rest can also be spoken of in terms of the divisions of greed, anger, ignorance, and so forth; therefore, each is called a vikalpa—vikalpa being thought—and a primary element—element being seed; these all emerge from the subtle. Once they become prominent, they become the internal and external four great elements: the direct reward is internal, the circumstantial reward is external; both pervade all things and exist together with space. Therefore it says, "Form and space [exist together]," and so on. Tīrthikas cling to erroneous truths regarding this, either calculating existence and nonexistence or giving rise to demarcations, as was already refuted earlier. Because of the forms derived from the four great elements, there are the five skandhas; due to the skandhas, there are the six sense faculties, arising in succession; therefore, it says that the forms derived from the four great elements arise.