瑜伽論記 3.185

3.185

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.