大乘義章 8.67

8.67

次就因義分別諸入。十二入中，眼等五根、香味觸塵，是無記法，一向非因。色聲二塵，論說不同。成實法中，一向非因。彼說五塵無罪福性，是故非因。毘曇法中，有因非因。身口業中善惡色聲一向是因，餘者非因。意根法塵，通因非因。意根之中善惡俱者說之為因，餘者非因。法塵之中，諸業煩惱及此相應共有之法判之為因，餘者非因（此五門竟）。

Next, distinguishing the various āyatanas in terms of the meaning of cause: among the twelve āyatanas, the five faculties such as the eye, as well as the objects of fragrance, taste, and tangibles, are indeterminate dharmas, uniformly non-causes. Regarding the two objects of form and sound, the treatises speak differently. In the Tattvasiddhi teaching, they are uniformly non-causes; it says that the five objects lack the nature of demerit or merit, and are therefore non-causes. In the Abhidharma teaching, there are causes and non-causes: wholesome and unwholesome form and sound within bodily and vocal karma are uniformly causes, while the rest are non-causes. The mind faculty and dharma object both include causes and non-causes: within the mind faculty, those accompanied by wholesomeness or unwholesomeness are described as causes, while the rest are non-causes; within the dharma object, the various karmas, afflictions, and the dharmas associated and co-arising with them are determined to be causes, while the rest are non-causes. (This concludes the fifth gate.)