瑜伽論記 3.185

3.185

行有三問答，由不了達世俗苦因為緣起非福行等者，三惡趣苦相狀易知名世俗苦，人天趣苦微隱難了聖智所知名勝義苦，或有釋言：八苦之中，對法論說：前七名世俗苦，第八苦名勝義苦。若作此釋，第八行苦既通五趣，應唯迷惡趣亦起福不動業，前之七苦既通人天，應唯迷善趣亦造非福業，苦苦壞苦行苦并通五趣故。由此故知前釋為善，彼世俗勝義苦依別麁細易難知說，此世俗勝義苦依趣總相凡聖境說，亦不相違，福不動業，近因等起唯近善思，遠因等起以無明發，迷當果故說癡為緣，若非福業近因亦以無明為緣，迷當果故。

On formations, there are three questions and answers. Regarding the passage "Through not understanding the cause of conventional suffering, non-meritorious formations are arisen with that as condition," and so forth: the characteristics of suffering in the three miserable destinies are easily known and are called conventional suffering; the suffering in the human and heavenly destinies is subtle, hidden, difficult to comprehend, and known by noble wisdom, which is called ultimate suffering. Or someone explains: among the eight sufferings, the Abhidharmasamuccaya states that the first seven are called conventional suffering, and the eighth suffering is called ultimate suffering. If one makes this interpretation: since the eighth suffering of formations pervades the five destinies, through confusion regarding the miserable destinies one should also give rise to meritorious and immovable karma; and since the former seven sufferings pervade humans and gods, through confusion regarding good destinies one should also commit non-meritorious karma, because the suffering of suffering, the suffering of change, and the suffering of formations all pervade the five destinies. From this, one knows that the former explanation is superior. That conventional and ultimate suffering was stated based on the distinct coarseness and subtlety, easy and difficult comprehension; this conventional and ultimate suffering is stated based on the general characteristics of the destinies, the objects of ordinary beings and nobles, and they are not contradictory. For meritorious and immovable karma, the immediate motivating cause is only immediate wholesome volition, while the remote motivating cause is initiated by ignorance; because one is confused about the future fruit, delusion is stated to be the condition. For non-meritorious karma, the immediate cause also takes ignorance as condition, because one is confused about the future fruit.