楞伽阿跋多羅寶經註解 2.233

2.233

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.