四分律行事鈔資持記 2.199

2.199

釋非色中二，初約能造，以作顯無作。謂能造是心，故所發非色。疏云：既為心起，豈塵大成，是也。塵即五塵，大謂四大。問：所以約能顯所者？答：為對破有宗，彼計色造塵大成故。以下，義證。唯就所發，以顯非色。先列色者，統論色義，不出有五：一相，二異，三損，四礙，五對，配文可見。形段者，有相貌故；方所者，有所在故。十四色如上；二十者，顯色十二（青、黃、赤、白，光、影、明、暗，烟、雲、塵、霧，此局無記。），形色有八（長、短、高、下，方、圓、斜、正，此通三性。）。惱壞者，有情具二，無情唯壞；論云：色是惱壞相；無作，惱壞相中不可得故。問：無惱可爾，若云無壞，何以戒有肥羸及四捨耶？答：此即成宗通深之義。無下，顯非色，可解。

In explaining "neither form" there are two parts: first, based on the producer, the non-manifest is revealed by means of the manifest. This means that because the producer is mind, what is emitted is not form. The Commentary states: "Since it is arisen from mind, how could it be formed of sensory objects and the great elements?" This is it. "Sensory objects" refers to the five sensory objects; "the great elements" means the four great elements. Question: Why reveal the produced based on the producer? Answer: To rebut the Substantialist school, for they hold that it is produced by form and formed of sensory objects and the great elements. From "Below" onward, scriptural evidence based on doctrinal meaning is given. Solely with reference to what is emitted, it demonstrates that it is not form. First, in listing form: discussing the meaning of form comprehensively, it does not exceed five [aspects]: first, marks; second, distinction; third, harm; fourth, obstruction; and fifth, opposition. This can be seen when matched with the text. "Shape and size" is because it has a perceptual mark; "spatial location" is because it has a location. The fourteen forms are as above; the twenty are the twelve manifest colors (blue, yellow, red, white, light, shadow, brightness, darkness, smoke, cloud, dust, and mist; these are strictly indeterminate), and the eight forms of shape (long, short, high, low, square, round, oblique, and upright; these apply across the three natures). As for "harmed and deteriorated": sentient beings possess both, while insentient things only have deterioration. The treatise states: "Form has the characteristic of being harmed and deteriorated;" and within the characteristic of being harmed and deteriorated, the non-manifest cannot be found. Question: That it has no "harm" may be so; but if one says it has no "deterioration," why do precepts have waxing and waning as well as the four abandonments? Answer: This is the profundity to which the Tattvasiddhi school connects. From "Without" downward, it demonstrates that it is not form; this can be understood.