瑜伽師地論略纂 4.112

4.112

或有釋言：八苦之中，《對法論》說前七苦名世俗苦，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、行苦等三通五趣故。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，唯是善思；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。

Or some explain: among the eight sufferings, the *Abhidharma-samuccaya* states that the first seven sufferings are called conventional suffering, and the eighth suffering is called ultimate suffering. If one makes this explanation, since the eighth, the suffering of conditioned existence, extends across all five destinies, one should only be confused about the bad destinies and also produce meritorious and immovable karma; and since the first seven sufferings extend to humans and devas, one should only be confused about the good destinies and also generate non-meritorious karma. This is because the three—the suffering of pain, the suffering of change, and the suffering of conditioned existence—extend across all five destinies. From this, we know that the former explanation is superior. That conventional and ultimate suffering are spoken of relying on the distinct, coarse and subtle, and easy and difficult to comprehend; this conventional and ultimate suffering are spoken of relying on the general characteristics of the destinies and the objects of ordinary persons and noble ones, so there is no contradiction. For meritorious and immovable karma, their proximate-cause motivation is solely wholesome intention; their distant-cause motivation is set in motion by ignorance, because of delusion regarding the future fruit, so delusion is said to be their condition. For non-meritorious karma, its proximate cause also has ignorance as condition, because of delusion regarding the future fruit.