俱舍論記 1.159

1.159

「論曰至大事用故」者，持義名界，一能持大種自相不改、二能持所造色相續。言大種者，一切餘所造色所依性故。餘色所依，是能生義，此即釋種。問：四大在造色何處，而言為所依性耶？答：如《婆沙》一百二十七云「有說在下為因，所依法應爾故。問：若爾，於逼近色可說能造，於隔遠者云何造耶？答：不說一聚所有大種都在其下造諸造色，但說一樹分分皆有大種在下、造色在上。有作是說：相雜而住，大種在外、造色在中。問：若爾，應斷截時，見有孔隙猶如斷藕。答：雖有孔隙而不可見，以諸大種非有見故，所見孔隙是造色故（已上論文）。」三義釋大：一約體寬名大，一一所造各有四大；二約相名大，如大地、大山地增盛，大江、大海水增盛，炎爐、猛焰火增盛，黑風、團風風增盛；三約用名大，如火、水、風災，如其次第能壞初、二、三定。地能任持世界，故用大也。若依《正理》釋大種云「虛空雖大不名種，餘有為法雖是種而非大，唯此四種具兩義故名為大種。」《婆沙》等論亦同《正理》，即大名種故名大種，持業釋也。

"The Śāstra says: […] because of their great activity and functions": 'Dhātu' means upholding (dhāraṇa): first, they can uphold the individual characteristics (svalakṣaṇa) of the great elements without alteration; second, they can uphold the continuum (saṃtatāna) of the derived matter (bhautika-rūpa). They are called 'great elements' (mahābhūta) because they are the substrative nature (āśrayatva) of all other derived matter. Being the substratum of other matter means being their producer (janaka); this explains 'bhūta' (element/producer). Question: Where among the derived matter are the four great elements located, that they are said to be their substrative nature? Answer: As the Vibhāṣā, fascicle 127, states: 'Some say they are below as causes, for that is how the nature of a substratum ought to be. Question: If so, they can be said to create matter that is in immediate contact; how could they create what is distant and separated? Answer: It is not said that all the great elements of an aggregate are solely underneath it creating all derived matter; it is only said that throughout every part of a tree there are great elements underneath and derived matter above. Some say: They dwell intermingled; the great elements are on the outside and the derived matter is in the middle. Question: If so, when severed, holes should be seen just like in a cut lotus root. Answer: Although there are cavities, they cannot be seen, because the great elements are invisible, and the cavities seen are derived matter' (thus far the text of the treatise). 'Great' (mahā) is explained through three meanings: first, in terms of vastness of substance (dravya), it is called great, for each derived [entity] possesses all four great elements; second, in terms of characteristics (lakṣaṇa), it is called great, as earth is predominant in the great earth and great mountains, water is predominant in great rivers and great oceans, fire is predominant in blazing furnaces and fierce flames, and wind is predominant in the dark wind and swirling whirlwinds; third, in terms of function (karman/kāritra), it is called great, as the disasters of fire, water, and wind can destroy the First, Second, and Third Dhyānas, respectively. Earth can support and sustain the world; hence its function is great. If we rely on the Nyāyānusāra explaining 'great element', it says: 'Although empty space (ākāśa) is great, it is not called an element (bhūta/seed); although the remaining conditioned dharmas are elements (seeds), they are not great. Only these four kinds possess both meanings; therefore they are called great elements.' Treatises such as the Vibhāṣā also agree with the Nyāyānusāra: they are 'great' and are 'elements'; hence they are called 'great elements' (mahābhūta)—this is an appositional compound (karmadhāraya).