瑜伽論記 18.21

18.21

基云：唯求求者，謂欲修梵行者。大義曰：謂總相求梵行也。又唯有求心未能發趣，以梵行難求故未能修行。趣得求者，謂起修行由名趣得。大義曰：別求一事名趣得求為趣得故求也。現得求者，修梵行求現得果也。後得求，求後得果也。思擇求，謂有智者求得涅槃而修行等，求梵行為以道因故。復有差別中，假名、第一義求。大義曰：假名求，為一即外道等，第一義求為一。又假名、第一義求為一者，謂邪梵行假若第一義求也，正非梵行故。觀察求，謂真梵行觀察可捨可欣法故求。無方便求，謂邪求解脫。有方便求，謂求真解脫也。

Ji says: 'Quest consisting merely in seeking' refers to those who desire to practice the holy life. The Great Master says: This means seeking the holy life in a general manner. Furthermore, having merely the aspiration to seek, one has not yet been able to embark upon it, because the holy life is difficult to pursue, so one has not yet been able to practice. 'Quest oriented toward attainment' means undertaking practice, hence named 'oriented toward attainment'. The Great Master says: Seeking one specific matter is called the quest oriented toward attainment—seeking for the sake of proceeding to attain it. 'Quest for present attainment' means practicing the holy life while seeking the fruit in the present. 'Quest for future attainment' means seeking the fruit to be attained in the future. 'Quest through deliberation' refers to the wise seeking to attain nirvāṇa and engaging in practice, etc., seeking the holy life because it serves as the cause of the path. Within 'there is also a differentiation', there are the nominal quest and the quest in the ultimate sense. The Great Master says: 'Nominal quest' forms one category, namely non-Buddhists and the like; 'quest in the ultimate sense' forms another category. Furthermore, regarding the nominal quest and the quest in the ultimate sense forming one category: heterodox practice of the holy life is nominally taken as if it were a quest in the ultimate sense, for it is not genuinely the holy life. 'Quest through observation' refers to the true holy life, seeking by observing what dharmas are to be abandoned and what are to be delighted in. 'Quest without means' refers to heterodoxly seeking liberation. 'Quest endowed with means' refers to seeking true liberation.