梵網經古迹記 2.133

2.133

述曰：非但惱他，自亦勞倦，深障二利，所以制之。如《遺教》云：多欲之人，多求利故，苦惱亦多；行少欲者，心即坦然，無所憂畏。不知足者，雖富而貧，恒乏短故；知足之人，雖貧而富，常安樂故。言「惡求、多求」者，為簡非染有義利求。如《瑜伽》云：若諸菩薩，如佛戒經，為令聲聞少事、少業、少希望住，建立遮罪，令不造作，不應等學。何以故？彼修自利，於利他中少事為妙，非諸菩薩利他為勝。不顧自利，於利他中少事、少業、少希望住，得名為妙。如是菩薩為利他故，從非親里長者等邊，應求百千衣鉢等物，畜種種寶。

The Commentary states: Not only does this trouble others, but one also tires oneself out, severely obstructing the two benefits [to self and others]; which is why it is prohibited. As the Bequeathed Teachings Sūtra says: People of many desires, because they seek much gain, also have much suffering and distress; those who practice few desires have minds that are calm, without worry or fear. Those who do not know contentment, though wealthy, are poor, because they are constantly lacking; those who know contentment, though poor, are wealthy, because they are always peaceful and happy. Regarding 'improper seeking and excessive seeking': this is to exclude seeking that is non-defiled and beneficial. As the Yogācārabhūmi says: If bodhisattvas, like the Buddha's vinaya precepts that established prohibitive offenses to make śrāvakas abide with few concerns, few activities, and few desires, were to train identically, they should not do so. Why? They cultivate self-benefit, where having few concerns regarding benefiting others is fine, but not for bodhisattvas for whom benefiting others is paramount. Without regard for self-benefit, abiding with few concerns, few activities, and few desires regarding benefiting others cannot be called fine. Thus, for the sake of benefiting others, a bodhisattva should seek hundreds and thousands of robes, bowls, and other objects from unrelated householders and the like, and keep various kinds of treasures.