瑜伽師地論略纂 4.101

4.101

第三復次中，有「三有情聚」者，前二復次染淨緣起，今此唯依求淨者說。「樂世間清淨」者，不樂出世，樂人天，故名清淨，然愚癡故，亦造非福。　「或起追悔所引」者，樂清淨故，悔非福業，或癡不解悔。因此三業。　「觀喜所引心相續住」者，謂歡喜心所熏成種相續而住，即是識支。以此為因，由非福者，下業；由福者，中業；由不動者，上業。於當生處亦皆能感三苦果，種名識支，現行名名色等。不說受等，義准前釋。　樂著境界者，謂受、愛、取。其有、生、老死三因著境有，亦得彼名。《緣起經》中具釋次第，恐繁不述。

In the third alternative explanation, there are “three categories of sentient beings.” The previous two alternative explanations concern defiled and purified conditioned arising, whereas this one is stated solely relying on those who seek purification. “Those who delight in worldly purity” do not delight in transcendence of the world, but delight in humans and gods; hence it is called purity, yet because of delusion, they also perform non-meritorious [karma]. “Or that which is induced by giving rise to regret”: because they delight in purity, they regret non-meritorious karma, or through delusion they do not understand how to regret. Dependent on these three karmas: “abiding in continuity of mind induced by joyful contemplation” refers to the seeds perfumed by the joyful mind abiding in continuity, which is precisely the link of consciousness. Taking this as cause: by non-meritorious [karma], inferior karma; by meritorious [karma], middling karma; by immovable [karma], superior karma. In the place of future birth, they can also all incur the three suffering fruits; the seed is called the link of consciousness, and manifestation is called name-and-form and so forth. That feeling and so forth are not mentioned should be interpreted in accordance with the earlier explanation. Those who delight in and cling to the objective realm refers to feeling, craving, and grasping. The three causes—existence, birth, and aging-and-death—exist due to clinging to objects, and also obtain that name. The *Pratītyasamutpāda-sūtra* fully explains the sequence, which is omitted here for fear of prolixity.