瑜伽論記 23.228

23.228

長行釋中，初解離未離欲，言若有苾芻乃至究竟涅槃者，於此欲界或已離欲，於定地三世由三種纏及三隨眠之所雜染，若未離欲則於五妙欲中意所識法，亦於三世由纏及三隨眠之所雜染，不住趣入究竟涅槃。此中由過去依彼取識者，過去世諸有漏識起諸纏也。由未來世屬彼取識者，未來世纏屬彼相應助伴取識，現在著識可知。隨眠在相續常隨逐故，執彼取識者，隨眠不能緣，但有縛義名彼識。

In the prose commentary, it first explains separated and not yet separated from desire. Regarding 'If there are bhikṣus [...] up to [...] ultimate nirvāṇa': in this desire realm, whether having already separated from desire or not, in the concentrated realms throughout the three times one is defiled by the three kinds of entanglements and the three latent dispositions; if not yet separated from desire, then regarding phenomena known by the mind among the five sublime desires, one is likewise defiled throughout the three times by entanglements and the three latent dispositions, and does not abide in progressing toward ultimate nirvāṇa. Herein, 'relying on that grasping consciousness by virtue of the past' means that all tainted consciousnesses of the past arise as various entanglements. 'Belonging to that grasping consciousness by virtue of the future' means that the entanglements of the future belong to that grasping consciousness that is their associated companion; the grasping consciousness of the present can be understood. 'Grasping that grasping consciousness because the latent dispositions constantly pursue within the continuum' means that the latent dispositions cannot apprehend an object, yet because they have the meaning of binding, they are called 'that consciousness'.