成唯識論演祕 2.699

2.699

答：以蘊非細界、非極勝，能依心等能緣上下無隔礙故；無色不然，心不緣下，既有隔礙，別有無為為所依也。緣起支性，謂生死法，定無明後方生行等，定行等前有無明等，此理是一，性常決定。其無明等是有為攝，理是無為，由此生死有別理故能為礙窮，故先無明後行等起。一切聖道性能離染，理常是一，某八差別自是生滅，理是無為，由有別理能為礙窮，故道決定次第差別能離苦等，據實一切聖道皆然，此中舉勝且言八道。

Answer: Because the aggregates are not subtle realms and are not supremely superior, and the dependent mind and the like can cognize both upper and lower [realms] without obstruction. The formless realm is not like that; its mind does not cognize what is below. Since there is obstruction, it has separate unconditioned [dharmas] as its locus of dependence. Regarding the nature of the links of dependent origination: this means that in the dharmas of birth-and-death, formations and the like necessarily arise only after ignorance, and before formations and the like there is necessarily ignorance and so forth. This principle is one, and its nature is eternally determined. Ignorance and the rest are subsumed under the conditioned, but the principle is unconditioned. Because birth-and-death has this separate principle, it can delimit obstructions; thus ignorance precedes, and formations and the like arise afterward. The nature of all noble paths can dissociate from defilement; its principle is eternally one. The distinction of the eight [factors] is itself arising-and-ceasing, but the principle is unconditioned. Because there is a separate principle that can delimit obstructions, the path necessarily has sequential distinctions that can lead away from suffering and the like. Strictly speaking, all noble paths are like this; here, by citing the superior, we merely speak of the eightfold path.