成唯識論演祕 3.9

3.9

答：但由賢聖證有淺深，而有差別，豈由無為而有功能令賢聖別？故不相例。若言無為，體即緣生，其過更甚，思可知矣。有義：亦遮上座現在一念心、心所法而有前後先生後滅，色法四時生、住、異、滅，及古薩婆多現在一念住、異、滅三先後次第者。

Answer: It is only because the realizations of the wise and noble ones have depths and shallows that there are distinctions; how could the unconditioned possess functional efficacy that causes the wise and noble ones to be distinguished? Therefore, they are not analogous. If one says that the unconditioned is in substance conditioned origination itself, its fault is even graver, as can be known on reflection. Another view: This also excludes the Sthavira view that in a single present moment mind and mental factors have a before and after, arising first and ceasing later, that material dharmas have the four phases of arising, abiding, decay, and cessation, and the ancient Sarvāstivāda view of the sequential progression of abiding, decay, and cessation in a single present moment.