瑜伽論記 3.140

3.140

然此中說緣四取貪為取支者，與十地經同，彼云：愛增上名取，成唯識說：於潤業位愛力偏增，說愛如水能滋潤故，要數溉灌方生有芽，且依初後分愛取二，雖取支中攝諸煩惱而愛潤勝，說是愛增故，彼此文不相乖返，愛取二支通現及種俱能潤故，愛望於取成因緣故，（景云：）邪願求者，求上界身以為涅槃受於禁戒，是名邪願，於戒起貪名戒禁取，此文正出貪為四取。

However, that which is stated here—that craving directed toward the four grasping is the limb of grasping—is the same as in the Daśabhūmika-sūtra. That [sūtra] states: 'The intensification of craving is called grasping.' The Cheng weishi lun states: 'At the stage of moistening karma, the force of craving is particularly increased; craving is spoken of as like water that can moisten, and only with repeated irrigations can the sprout of existence be born. For the moment, grasping and craving are distinguished based on earlier and later [phases]. Although the limb of grasping encompasses all afflictions, the moistening by craving is superior, so it is said that this is the intensification of craving.' Thus, the passages of both do not contradict each other. Both the two limbs of craving and grasping apply to manifest activity and seeds, as both can moisten, and craving forms a cause-condition with respect to grasping. (Jing says:) 'Those who seek through wrong aspiration' means seeking a body in the higher realms, taking it to be nirvāṇa, and undertaking ascetic rules; this is called wrong aspiration. Arising craving toward such rules is called grasping at rules and observances (śīlavrataparāmarśa). This text directly demonstrates that craving constitutes the four grasps.