瑜伽論記 3.156

3.156

In the third alternative explanation, regarding [the phrase] "due to the three aggregates of sentient beings": the preceding two alternative explanations exclusively clarified the order of cyclic progression, whereas this one speaks of the three aggregates on the basis of both cyclic progression and cessation. Those who "delight in worldly purity" do not delight in transcending the world, but rather delight in [the states of] humans and devas; hence this is called "purity." "Yet because of delusion they also create non-meritorious [karma], or are drawn by the arising of remorse, or their mental continuum abides as drawn by unregretting joy," and so forth: Master Jing explains that this refers to being in the intermediate existence with remorse or without remorse, where the consciousness continues to abide, with consciousness arising from formations. Master Ji explains: "remorse" means that because one delights in purity, one regrets non-meritorious karma, or because of delusion one does not understand and thus feels remorse. Regarding the "mental continuum abiding as drawn by joy" caused by these three types of karma: seeds perfumed by a joyful mind abide in continuation, which is precisely the branch of consciousness taking this as cause. From non-meritorious [karma], which is inferior karma; from meritorious [karma], which is intermediate karma; and from unmoving [karma], which is superior karma—in whatever place they are to be born, they are all capable of producing the three bitter fruits. The seeds are called the branch of consciousness, while the actualized states are called name-and-form and so on. The reason feeling and the rest are not mentioned may be understood by analogy to the previous explanation. Those who "delight in and are attached to sense objects" refers to feeling, craving, and grasping. Existence, birth, and aging-and-death, occurring because of attachment to sense objects, also receive those names. The Pratītyasamutpāda-sūtra explains the sequence in detail; fearing excessive length, it will not be recounted here.