Having desire and longing for the dharmas of the three realms, one cannot attain liberation

Original text of the Yogācārabhūmi-śāstra, Volume Fourteen: 复有三种。从因所生。有漏法因。若于此中。不如正理。修方便者。能生诸苦。若能如理。修方便者。于苦于因。能知能断。谓于欲界系法。染污希求。于色无色界。系法亦尔。

Explanation: There are also three kinds of causes by which, because the initial resolve and causes of practice are impure and not pure, these practitioners produce tainted dharmas (sāsrava-dharmas), so that they cannot cultivate the untainted and cannot attain liberation. These three causes are: first, having a defiled intention and raising the mind to crave and cling to the dharmas of the desire realm that bind one's own mind and prevent liberation, being unable to escape; second, having a defiled intention and raising the mind to crave and cling to the dharmas of the form realm that bind one's own mind and prevent liberation, being unable to escape; third, raising the mind to crave and cling without relinquishing to the dharmas of the formless realm that bind one's own mind and prevent liberation, thus not attaining liberation. If, in the course of practice, one cannot contemplate these three causes that produce tainted dharmas in accordance with reality—seeing their faults and lacking corresponding methods to counteract them—then in the end they will give rise to suffering and the faults of birth and death. If, in the course of practice, one can contemplate their faults in accordance with reality and has corresponding skillful means to counteract them, faring far from craving and longing for the three realms, and knowing the causes of suffering in the three realms, then one can eliminate suffering and the faults of birth and death.

On the surface, the worldly dharmas of the three realms all bind the six consciousnesses, but in fact what they bind most of all is the manas. It is because the manas clings to the dharmas of the three realms that the five aggregates can be born and survive within the three realms, undergoing birth and death and transmigrating within them. If the manas does not crave the dharmas of the three realms, the craving of the six consciousnesses has no effect; moreover, the six consciousnesses are dharmas that cease and perish, having already ceased at the time of conception. Because of the manas's craving and clinging, karmic seeds are stored in the tathāgatagarbha, and in the next life one must, by virtue of the manas's craving and the karmic seeds, be conceived into the three realms. If the manas craves the desire realm, it is bound by the desire realm; if the manas craves the form realm, it is bound by the form realm; if the manas craves the formless realm, it is bound by the formless realm.

If the manas craves the desire realm as well as the form realm and the formless realm, it is impossible for sentient beings to be born into the form realm or the formless realm, for they will inevitably be bound by the lowest level of craving. Therefore, to sever desire within the desire realm, it is not enough merely for the mind consciousness to sever desire on the surface; the manas deep within the mind must also sever desire. Otherwise, there can be no first dhyāna concentration, and one cannot leave the desire realm and be born into the form realm or the formless realm. The same principle applies to the craving for the form realm and the formless realm.