瑜伽師地論略纂 16.56

16.56

論云「復次，欲求」者，求五欲境也。有五：一、「攝受求等，乃至有方便求」者，如妻子，為攝受故求；如財米，為受用故求；如樂具，為戲樂故求。此三可解。四、「乏解了求」者，解了故，求知解也。「名聲求」者，求名聲也。有求者，即求三有身，不同小乘也。　中五者：「法爾求」者，謂劫末眾生法爾相生上界。大義曰：即法爾一切眾生求後有身。二、「祈願求」，謂祈願生彼得彼等。三、「愚癡求」者，謂外道等，計上界為涅槃故求，是愚癡故也。大義曰：愚癡故，求生界也。四、「厭患求」，厭患下界故也。大義曰：厭患此身，求後身也。「思擇求」者，謂有智慧求生於上界也，不計為涅槃也。大義曰：思擇可生處而求生也。　梵行求五者：「唯求求」者，謂欲修梵行者。大義曰：謂總相心求梵行也。又唯有求心，未能發起，以梵行難求故，未能修行。「趣得求」者，謂起修行因，名修得。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梵行，求梵行以為道因故。　復有差別中，「假名、第一義求」，大義曰：假名求為一，即外道等，第一義等為一。又假名、第一義等為一者，謂邪梵行，假名第一義求也，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」，現求真解脫。

The treatise states: 'Furthermore, the seeking of desires (kāmaparyeṣaṇā)' means seeking the objects of the five desires. There are five kinds: First, 'seeking through acquisition... up to seeking with expedient means.' For instance, like a wife and children, seeking for the sake of acquisition; like wealth and grain, seeking for the sake of enjoyment; like musical instruments, seeking for the sake of amusement. These three can be understood. Fourth, 'seeking due to lack of understanding': because of understanding, seeking knowledge and understanding. 'Seeking renown': seeking fame and reputation. As for 'seeking existence (bhavaparyeṣaṇā)', it is seeking bodies in the three existences, not like the Hīnayāna. Among the middle five: 'Naturally seeking' means that at the end of an eon, sentient beings naturally are born in the higher realms. The Great Master says: that is, naturally all sentient beings seek a body in future existences. Second, 'seeking through aspiration' means aspiring to be born there and obtain that, and so forth. Third, 'seeking through delusion' means non-Buddhists and the like seeking because they deem the higher realms to be nirvāṇa, which is due to delusion. The Great Master says: due to delusion, seeking realms of birth. Fourth, 'seeking through aversion' means due to aversion to the lower realms. The Great Master says: being averse to this body and seeking a future body. 'Seeking through reflective discernment' means those with wisdom seeking birth in the higher realms, without deeming it to be nirvāṇa. The Great Master says: reflectively discerning appropriate places of rebirth and seeking birth there. Among the five seekings for the religious life (brahmacaryaparyeṣaṇā): 'Seeking merely to seek' means one who desires to cultivate the religious life. The Great Master says: it refers to seeking the religious life with a mind of general characteristics. Furthermore, having only the mind to seek, not yet able to arouse it, because the religious life is difficult to seek, not yet able to practice. 'Seeking in order to attain' means giving rise to the causes of cultivation, which is called attaining through cultivation. The Great Master says: seeking a specific matter, called seeking in order to attain, seeking for the sake of proceeding to attain. 'Seeking what is presently attained': cultivating the religious life and presently obtaining the fruit. 'Seeking what is subsequently attained': seeking fruits to be attained subsequently. 'Seeking through reflective discernment': the wise seeking to attain nirvāṇa and cultivating the religious life, seeking the religious life as the cause of the path. Furthermore, among the distinctions, 'nominal seeking and ultimate seeking': The Great Master says: nominal seeking is one, namely non-Buddhists and the like; ultimate seeking and the rest are one. Furthermore, nominal and ultimate being one means that wrong religious life is nominal ultimate seeking, because it is not truly religious life. 'Seeking through contemplation' refers to true religious life, seeking because of contemplating dharmas to be abandoned and dharmas to be rejoiced in. 'Seeking without expedient means' refers to wrongly seeking liberation. 'Seeking with expedient means' refers to presently seeking true liberation.