首楞嚴義疏注經 3.298

3.298

二、重約七大會相。然大之為名本乎世諦，小乘法相說諸色法四大和合之所成就，復分內外。說此名為諸法自相，寂而不圓，猶為諸法共相所揀，麁而且淺。是佛如來隨他意語，世間安立，有名無實，雖名為大，大義不成，勝義諦中所說不爾。謂周遍含攝，體無不在，物無不是，非因待小，當體受稱，故名為大。今此經中所說七義俱名大者，七義之中攝一切法，謂空有、根塵、色心、性相，塵塵法法無不周遍、無不含容，破彼權見令知實義，如下文云「均名七大，性真圓融皆如來藏，世間無知，惑為因緣及自然性，皆是識心分別計度，但有言說，都無實義。」斯則會相即性，性遍相遍，方稱勝義至極之大，豈同權教說名自相。文三：一、伸難。

Second, again in terms of the seven great elements, converging their phenomena [into nature]. Now, the designation 'great' originally derives from worldly truth. The dharma-character systems of the Hīnayāna state that various material dharmas are accomplished through the combination of the four great elements, and furthermore divide them into internal and external. They call this the specific characteristic of dharmas; it is calm yet not consummate, still distinguished by the common characteristic of dharmas, coarse and shallow. These are words adapted to others' minds by the Buddha, the Tathāgata, provisional establishments in the world, having names but no reality. Although designated 'great,' the meaning of 'great' is not accomplished; what is spoken in ultimate truth is not like this. That is, it is all-pervading and containing, its essence being nowhere absent and no thing being other than it, not called great by contrast with the small, but receiving the name directly from its own essence; hence it is called 'great.' Now, the seven principles spoken of in this sūtra are all called 'great' because within the seven principles all dharmas are encompassed—namely, emptiness and existence, faculties and dusts, form and mind, nature and characteristics; every dust and every dharma is all-pervading and all-inclusive. This refutes those provisional views to make known the true meaning, as the text below states: 'They are all equally called the seven great elements; their nature is true, consummate, and interfused, all being the tathāgatagarbha. Worldly people lack knowledge and are deluded into taking them as causes and conditions or spontaneous nature; these are all the discriminations and reckonings of the conscious mind, having only words without any true meaning.' This converges phenomena directly into nature: nature is all-pervading and phenomena are all-pervading, only then matching the supreme and ultimate greatness of the ultimate truth—how could it be the same as the provisional teaching's designation of specific characteristics? The text has three parts: first, raising the objection.