大般涅槃經疏 18.19

18.19

「云何念戒」，是第四念。雖無形色而可護持者，或謂以為無作之戒，自有三釋。一云：僧祇部謂無無作色，故自無無作。無作亦無色，但有其心，故言而可護持。二薩婆多謂無作是色，即數人所用，故自有無作。而復有色，色非質閡而有無教假色，故須護持。三曇無德部，《成論》所用，無作是非色非心。如此等說並是爭論，乃是小乘自論有無，大乘之中都不明此。故上文云有漏之法凡有二種，謂色非色，非色法者，心心數法；色法者，地水火風。何時云有無作色耶？

"What is mindfulness of morality?" is the fourth recollection. As for "though without shape or form, it can be upheld and guarded," some take it to be non-informative morality (avijñapti-śīla), on which there are three interpretations: First, one says that the Mahāsāṃghika school holds that there is no non-informative matter, so in itself there is no non-informative [form]. The non-informative is likewise formless; there is only its mental state, and therefore it says, "it can be upheld and guarded." Second, the Sarvāstivāda holds that the non-informative is matter, which is what the masters of the Abhidharma follow; hence in itself there is the non-informative. Furthermore, it is material: although matter is not tangible obstruction, there is nominal form consisting of non-informative instruction, and therefore it must be upheld and guarded. Third, the Dharmaguptaka school, followed by the *Tattvasiddhi*, holds that the non-informative is neither matter nor mind. Such explanations as these are all contentious debates—merely the Hīnayāna arguing among themselves about existence and non-existence—and none of this is explained in the Mahāyāna. Thus the text above states that tainted phenomena are of two kinds in all: matter and non-matter. Non-material phenomena are mind and mental factors; material phenomena are earth, water, fire, and wind. When did it ever say that there is non-informative matter?