成唯識論演祕 6.550

6.550

此破外救。外救意云：色有壞苦於理，何違？故此難云：若有壞苦，豈唯迷彼，唯發非福？若不爾者，即違《瑜伽》迷世俗苦發非福義。復有欲界迷於壞苦發非福行相例之失，便違教理。若許爾者，復違聖教，上界唯是不動行招，故不得約三苦以分為二諦也。

This refutes the other's rejoinder. The intention of the other's rejoinder is: how does the presence of the suffering of change in the form realm contradict reason? Therefore this objection states: if it has the suffering of change, how could delusion regarding it only initiate non-merit? If this were not so, it would contradict the meaning in the Yogācārabhūmi that delusion regarding conventional suffering initiates non-merit. Moreover, there would be the fault of drawing an analogy with the desire realm's initiating non-meritorious volitions through delusion regarding the suffering of change, which would contradict both teaching and reason. If this were conceded, it would further contradict the sacred teachings, [which state that] the higher realms are brought about only by immovable volitions. Therefore, one must not divide the two truths on the basis of the three sufferings.