瑜伽論記 18.246

18.246

前中，初釋苦論即是三苦有法喻合。然此三苦，且依瑜伽及對法一處文中約彼三受及順三受諸法，辨三苦相，廣說如彼。今此文中，云何行苦性謂後有業煩惱所生諸行者，於感三時業煩惱中且舉後有業，及煩惱所生諸行是行苦體類，如現生業惑所生諸行皆是行苦，或可此據因前果後名後，三時業惑所生諸行皆名後有，故云謂後有業煩惱所生諸行，具足而言能生業惑所生諸行，皆是行苦自體，是行由帶麁重不調柔故行體不安，於起盡位不得自在，故名行苦，何以得知通就業惑以明行苦，如下文說，但是集諦皆是苦諦，自是有苦諦而非集論謂阿羅漢所成善有漏法及無記法及異生身所成異熟諸無記法等。

In the former, first, the treatise on suffering is explained: namely, the three sufferings, having dharma, simile, and application. However, regarding these three sufferings, relying provisionally on the text found in both the Yogācāra and the Abhidharma, their characteristics are distinguished in terms of the three feelings and the phenomena that conform to the three feelings, as explained extensively there. Now in this text, regarding "What is the nature of the suffering of conditioned existence (saṃskāra-duḥkhatā)? It refers to conditioned phenomena produced by karma and afflictions of future existence": among the karma and afflictions that induce the three periods of time, it provisionally adduces the karma of future existence, and conditioned phenomena produced by afflictions are the category of the essence of the suffering of conditioned existence, just as conditioned phenomena produced by karma and afflictions of the present life are all the suffering of conditioned existence. Alternatively, this may be based on the cause being prior and the fruit being posterior, thus called "future"; conditioned phenomena produced by the karma and afflictions of the three periods of time are all called future existence; hence it says "conditioned phenomena produced by karma and afflictions of future existence." Stated fully, conditioned phenomena produced by generative karma and afflictions are entirely the self-nature of the suffering of conditioned existence. Because these conditioned phenomena carry coarse heaviness (dauṣṭhulya) and are unpliant, their conditioned substance is unpeaceful and lacks mastery at the stages of arising and ceasing; hence it is called the suffering of conditioned existence. How is it known that the suffering of conditioned existence is clarified comprehensively in terms of karma and afflictions? As stated below, whatever is the truth of origin is the truth of suffering; there are also truths of suffering that are not the treatise on origin, referring to wholesome leaky phenomena and indeterminate phenomena achieved by arhats, and all the indeterminate phenomena of maturation achieved by the body of an ordinary being, and so forth.