大般涅槃經集解 65.40

65.40

案僧亮曰：非異色因者，身口作法是色性，三種善惡無記也。戒以善作為因，善作異於不善無記，名異色因也。不作異色因果者，無作是異色因之果。言無異為因，無此果同之果也。僧宗曰：非異色因者，異色即是無作體。若餘色不發無作，非無作之因，如無記身口及山河之色是也。既言非異色家因，異色亦非其果也。若身口善色能發無作者，是異色之因，異色亦是其果。以從善色發得，故言無作也。不解故，便言即無作為色也。寶亮曰：非異色因者，異色謂心也，明非直用心作因也。非異是因家果者，此戒亦非獨心家之果，要以色心合用方名為戒善也。道慧記曰：此明欲發無作，要先正身合掌作異常之色，乃能發得此無作果也。智秀曰：心非身口，謂之異色也。身口無作，不從之而生，故云非異色為因也。不作異色因果者，不為心作果，故言不作異色因家之果也。慧朗別述一解曰：無作是異色，謂若非異色之因，則不作異色之果。

Sengliang comments: 'Not the cause of a different form' means: the bodily and vocal manifest actions are material in nature, [consisting of] the three kinds—wholesome, unwholesome, and indeterminate. The precepts take wholesome manifest [action] as their cause. Wholesome manifest action is different from the unwholesome and the indeterminate; hence it is called 'the cause of a different form.' 'Does not serve as the cause and effect of a different form' means: non-manifest [action] is the effect of the cause that is the different form. To say that it has no difference as its cause means that it does not have this effect as its like effect. Sengzong says: 'Not the cause of a different form' means: the different form is the substance of the non-manifest [action]. If other forms do not give rise to non-manifest [action], they are not the cause of non-manifest [action], as in the case of indeterminate bodily and vocal [actions] and the forms of mountains and rivers. Since it is said that it is not the cause belonging to a different form, a different form is also not its effect. If wholesome bodily and vocal form can give rise to non-manifest [action], it is the cause of a different form, and the different form is also its effect. Because it is produced from wholesome form, it is called non-manifest. Because [some] did not understand, they then said that non-manifest [action] is itself form. Baoliang says: 'Not the cause of a different form': a different form refers to the mind, clarifying that it does not simply take the mind as its cause. 'Not the effect belonging to a cause that is different': this precept is also not solely the effect belonging to the mind; material form and mind must be combined in application before it is called the wholesome [action] of the precepts. Daohui's notes say: This clarifies that if one wishes to generate non-manifest [action], one must first align the body and join the palms, performing an extraordinary form, and only then can one generate this effect of non-manifest [action]. Zhixiu says: Mind is not body or speech; it is called a different form. The non-manifest [action] of body and speech does not arise from it, and therefore it is said that it does not take a different form as its cause. 'Does not serve as the cause and effect of a different form': it does not serve as an effect for the mind, and therefore it is said that it does not serve as the effect belonging to the cause that is a different form. Huilang sets forth an alternative explanation separately, saying: Non-manifest [action] is a different form, meaning that if it is not the cause of a different form, then it does not serve as the effect of a different form.