瑜伽師地論略纂 3.126

3.126

「四取」者，下第十卷以四取能取之貪而為自性。《對法論》說，初一即貪，後三如名，以二取我見而為自性。或彼四取，體亦唯貪。彼云：由貪著見繫縛，耽染為因，諸出家者更相諍故。八十九說：依二品立二取：一、在家，立欲取；二、出家外道等，立餘三取。若所取，若能取，若所為取，如是一切，總說為取。四取為所取。取此四貪，名能取。為得諸欲及受用，起初取；貪利養恭敬故，為詰責他，免脫他難，起第二取；取諸禪定為所依止，起第三取；為欲分別作、受果者，及為隨說流轉、還滅士夫之相，起我語取。如是合名所為取。身護、語護，名戒；形貌、飲食、威儀行相，名禁。諦故、住故，論說有我，名我語。廣如彼釋。　唯此初一唯欲界繫，後三通餘。　「四繫」者，八十九云：唯依外道差別建立。《對法論》云：能為四種心亂因故，能障定身，故不立餘。由貪故，愛財為因；由嗔故，於鬪諍事，不正行為因；由戒禁取故，於難行戒禁，苦惱為因；由見取故，不如正理推度境界為因。此由見取依各別見，於所知境起邪推搆，妄生執著，謂唯此實，餘並愚妄，故名此實執取身繫。由此四因，令心散亂。能障定心自性之身，故名身繫，非障色身。初二唯欲界，後二種通；或俱欲界，不善增故。

Regarding the "four graspings" (upādāna), the tenth fascicle below takes craving, which is the capacity to grasp of the four graspings, as their intrinsic nature. The Abhidharmasamuccaya states that the first one is simply craving, while the latter three are in accordance with their names, taking the two grasps (dṛṣṭi-parāmarśa and śīlavrata-parāmarśa) and the view of self (satkāyadṛṣṭi) as their intrinsic nature. Or, the substance of those four graspings is also exclusively craving. That [text] says: because, with bondage to craving for views and defiled attachment as cause, renunciants dispute among themselves. Fascicle eighty-nine states: two categories of grasping are established based on two classes: first, for householders, grasping after sensual desires (kāmopādāna) is established; second, for renunciant non-Buddhists and the like, the other three graspings are established. Whether that which is grasped, or that which grasps, or that for the sake of which one grasps—all such things are collectively called grasping. The four graspings are that which is grasped. The craving that grasps these four is called that which grasps. To obtain sensual desires and enjoyments, one arouses the first grasping; craving gain, offering, and respect, in order to interrogate and reproach others and avoid others' reproaches, one arouses the second grasping; grasping the various dhyānas as one's support, one arouses the third grasping; in order to conceptualize an agent and an experiencer of retribution, and to expound the characteristics of a person who transmigrates and attains cessation, one arouses the grasping of theories of self (ātmavādopādāna). These combined are called that for the sake of which one grasps. Guarding the body and guarding speech are called śīla (precepts); appearance, diet, and comportment are called vrata (vows). Because it is real and because it abides, treatises explain that there is a self; this is called ātmavāda. It is as extensively explained there. Only this first one is bound exclusively to the desire realm, while the latter three pertain to the others as well. Regarding the "four ties" (granthas), fascicle eighty-nine states that they are established solely on the basis of differences among non-Buddhists. The Abhidharmasamuccaya states: because they can be causes of four kinds of mental distraction and can obstruct the body of concentration (samādhi), no others are established. Due to craving, fondness for wealth is the cause; due to ill will, wrongful action in disputes is the cause; due to clinging to precepts and vows, distress over difficult precepts and vows is the cause; due to clinging to views, inferring objects not in accordance with correct principle is the cause. Because of clinging to views, based on individual views, one arouses false conjectures regarding knowable objects, falsely generating clinging and asserting: 'Only this is true, all else is foolish and false.' Thus it is called the bodily tie of clinging that only this is true (idaṃsatyābhiniveśa-kāyagantha). Due to these four causes, the mind is made distracted. Because they can obstruct the body that is the intrinsic nature of the concentrated mind, they are called bodily ties; it is not that they obstruct the physical body. The first two belong exclusively to the desire realm, while the latter two pertain [also to the higher realms]; or they all belong to the desire realm, because unwholesomeness is predominant.