梵網經述記卷第一 1.36

1.36

經。光非青至非因果法　釋曰。第二離相有三。一非色心。二非有無。三非因果。此復有二。一如是戒法不離法界。非青黃等。謂此戒法從因緣起。猶如幻事。非實有性。故非色心。又非有無者。因緣生故。非定實有。亦非定無。如幻有故。無定性故。非實因果。二此無表戒法處所攝。非青黃等。亦非緣慮心心法攝。無實體性故。言非有而假建立。非如菟角。故言非無非如所執有故。言非有因緣生故。名為非無。體非實有故非實因果。此中應言非因緣果法非無因果。而准可知。略而不說。

Sūtra: The light is not blue ... nor is it a dharma of cause and effect. Commentary: The second [point], freedom from characteristics, has three [aspects]: first, not being matter or mind; second, not being existent or nonexistent; third, not being cause or effect. This again has two [explanations]: First, such a dharma of the precepts is not separate from the dharma realm; it is not blue, yellow, and so forth. This means that this dharma of the precepts arises from causes and conditions, just like an illusion, and has no real nature; therefore, it is neither matter nor mind. Further, regarding 'not being existent or nonexistent': because it is born of causes and conditions, it is not determinately real, nor is it determinately nonexistent, because it exists like an illusion. Because it has no determinate nature, it is not real cause and effect. Second, this unmanifest (avijñapti) precept is subsumed under the sphere of mental objects (dharmāyatana); it is not blue, yellow, and so forth, nor is it subsumed under the mind or mental factors that grasp conditions. Because it lacks substantial intrinsic nature, it is said to be 'not existent', yet conventionally established and not like a hare's horn; thus it is said to be 'not nonexistent'. Because it is not existent in the manner grasped [by clinging], it is said to be 'not existent'; because it is born of causes and conditions, it is called 'not nonexistent'. Because its substance is not substantially existent, it is not real cause and effect. Here, it should have said 'it is not a dharma of cause, condition, or effect, yet it is not without cause and effect'; but following this, it can be known, so it is omitted and not spoken.