俱舍論疏 1.199

1.199

論「如是四界至大事用故」，第二釋大種也。大即種故，名大種也，是持業釋。《顯宗論》云「或能顯了十種造色，是故言種，由此勢力彼顯了故。」所言大者，有大用故。言大用者，謂諸有情根本事中，如是四大有勝作用，依此建立識之與空。此論釋種云「一切餘色所依性故。」云何作所依耶？《婆沙》一百二十七「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：不說一樹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。」《正理論》云「何故名種？云何名大？種種造色差別生時，彼彼品類差別能起，是故言種。」准《正理》文，即是令造色種類不同而得生起，名為種也。《婆沙》云「大德說曰：虛空雖大而非種，不能生故。餘有為法雖能為種，而體非大，相不遍故。」「體寬廣故」等者，以三義釋大也。體寬廣者，一切色聚之中具有堅等性故。「或於地等增盛聚中形相大故」者，此假四大，如大地、大海、大火、風等。「或起種種大事用」者，其內四界為有情本，外水、火、風成壞世界，地以能持。《正理論》云「虛空有大而無種義，種與能生名差別故。有說：虛空亦無大義，體非色故。造色及餘有為非色，性能生故，名種。無上二義，故非大種，大、種二義互不成故。」述曰：虛空無種，造色及餘非色法無大故，由此大種唯四不增不減。毘婆沙者作如是言「減即無能、增便無用，故唯有四，如床四足。」述曰：減即造色不成，增又無用。

The Śāstra says: "These four elements... because of their great functions." The second part explains 'primary element' (mahābhūta). Because 'great' is itself 'element', it is called 'primary element'; this is a karmadhāraya compound. The *Samayapradīpikā* says: "Or they are capable of manifesting the ten kinds of derived forms, and therefore are called 'elements' (bhūta), because through their force those become manifest." As for the word 'great' (mahā): it is because they have great functions. Having 'great functions' means that among the fundamental matters of sentient beings, these four great elements have superior functions, and upon them consciousness and space are established. This treatise explains 'element' (bhūta) by saying: "Because they are the nature of the basis of all other matter." How do they act as the basis? Fascicle 127 of the *Vibhāṣā* states: "Some say: Being underneath, they act as the basis of the cause, because this is how phenomena necessarily are. Question: If so, they can be said to derive forms that are contiguous to them; how do they derive those that are distant? Answer: It is not said that all the primary elements of a single tree are situated at its base, deriving all the derived forms; rather, it is said that in every part of a tree there are primary elements underneath and derived forms above. Some make this statement: They abide mixed together, the primary elements being on the outside and the derived forms in the middle. Question: If so, when cut, one should see holes and gaps, just like cutting a lotus root. Answer: Although there are gaps, they cannot be seen, because the primary elements are invisible; the visible gaps are themselves derived form." The *Nyāyānusāra* says: "Why are they called 'elements'? Why are they called 'great'? When the various derived forms arise distinctively, they are capable of initiating those various distinct classes; therefore they are called 'elements.'" According to the text of the *Nyāyānusāra*, causing the classes of derived forms to differ and be able to arise is called 'element.' The *Vibhāṣā* says: "The Venerable says: Although space is great, it is not an element, because it cannot produce. Although other conditioned phenomena can serve as elements [of production], their substance is not great, because their characteristics do not pervade." "Because their substance is vast," and so forth: this explains 'great' through three meanings. Having a vast substance means that within all material aggregations, the natures of solidity and so forth are fully present. "Or because in extensive aggregations like earth, their shape is great": this refers to the conventional four great elements, such as the great earth, the great ocean, great fire, wind, and so forth. "Or they initiate various great functions": the internal four elements are the basis of sentient beings; the external water, fire, and wind form and destroy the world; and earth is able to uphold. The *Nyāyānusāra* says: "Space has the meaning of great but lacks that of element, because 'element' and 'producer' are different names [for the same thing]. Some say: Space also lacks the meaning of great, because its substance is not matter. Derived forms and other conditioned non-material dharmas are called 'elements' because their nature can produce; lacking the above two meanings, they are not primary elements, because the two meanings of 'great' and 'element' are mutually unfulfilled." The commentary says: Space lacks 'element', and derived form and other non-material dharmas lack 'great'; hence the primary elements are only four, neither increased nor decreased. The masters of the *Vibhāṣā* make this statement: "If decreased, there would be no capacity; if increased, they would be useless; therefore there are only four, like the four legs of a bed." The commentary says: If decreased, derived forms could not be accomplished; if increased, they would be useless.