成唯識論演祕 6.652

6.652

顯異熟愚修斷所以。所以者何？《瑜伽》既云迷俗真諦發非福等；《對法》復以俗、真二苦攝於八苦，七苦既事，異熟愚迷發非福行，故異熟愚唯修所斷，以迷事故。又《對法》第七云：由真實義愚發福、不動。真實義者，即四聖諦，於彼愚癡名真實義愚。故知《瑜伽》世、勝二愚迷事、理別，故修、見斷二有不同。

This demonstrates the reason why delusion regarding maturation is abandoned by cultivation. Why is that? Since the Yogācārabhūmi says that delusion regarding conventional and ultimate truths initiates non-meritorious [karma] and so forth, and the Abhidharmasamuccaya-bhāṣya further subsumes the eight sufferings under conventional and ultimate suffering; since the seven sufferings are actual entities, and delusion regarding maturation initiates non-meritorious formations, delusion regarding maturation is solely abandoned by cultivation, because it is delusion regarding actual entities. Furthermore, the seventh fascicle of the Abhidharmasamuccaya-bhāṣya states: 'Due to delusion regarding the real meaning, one initiates meritorious and immovable [karma].' The real meaning refers to the four noble truths; foolish delusion regarding them is called delusion regarding the real meaning. Hence we know that the two delusions regarding conventional and ultimate in the Yogācārabhūmi differ regarding actual entities and principle, and therefore the two abandonments by cultivation and seeing are not the same.