楞伽阿跋多羅寶經註解 2.231

2.231

Earlier, the four great elements were mentioned without detail, so they are shown again. First, to clarify the discerning contemplation that can know, it says, "the bodhisattva generates this discernment," and so forth. Saying "in that absolute truth, the four great elements do not arise" refers to the principle, and it also continues the earlier statement on the discernment of observation. However, the principle does not mean that the four great elements are nonexistent; it directly manifests signlessness, and therefore says "they do not arise." Hence the bodhisattva makes the contemplation of non-arising. Arising without arising is the origin of the arising of the four great elements, and therefore there is the succession of names, lakṣaṇas, and vikalpa of the four great elements. Investigating what gives rise to the four great elements, it is also the bounds of what appears from one's own mind. Having understood that all dharmas are mind-only, one then realizes that external nature is non-nature. This is observing that the nature of forms derived from those four great elements is free. "Nature is free" means the non-arising catuṣkoṭi; using this catuṣkoṭi completely purifies the four great elements, which also means that the four great elements are completely free from the four natures. Consequently, one is free from 'I' and 'mine'. Because of freedom, one returns to the original; because of returning to the original, dharmas do not lose their own substance. Therefore, it says: "dwelling in distinct divisions in accordance with true lakṣaṇa and svalakṣaṇa." In accordance with true lakṣaṇa, then lakṣaṇa and lakṣaṇa are as one; with distinct divisions of svalakṣaṇa, then there are differences. Only when their identity and difference do not obstruct each other is non-arising svalakṣaṇa thus established. This is the wisdom that can discern.