瑜伽師地論略纂 4.94

4.94

取支通以一切煩惱以為自體。四取之體，如前已說，此支唯以能所取全，所為取中取隨順煩惱，不取餘法。五十九云：當言全界一切煩惱皆能結生。愛既唯貪，故取通攝諸煩惱盡。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，能沃潤故，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。

The link of grasping comprehensively takes all afflictions as its own essence. The essence of the four graspings is as previously stated; this link takes solely the entirety of that which grasps and that which is grasped, taking the afflictions that conform to grasping among what is grasped, not taking other dharmas. [Fascicle] 59 states: "It should be said that all afflictions in all realms are capable of connecting rebirth." Since craving is solely greed, grasping therefore comprehensively subsumes all afflictions. However, stating here that greed directed toward the four graspings is the link of grasping is the same as the Daśabhūmika-sūtra, which says: "The intensification of craving is called grasping." The Cheng weishi lun states: "At the stage of moistening karma, the power of craving is particularly intensified; craving is spoken of as like water because it can moisten, and it requires repeated irrigation before the sprout of existence can arise. Taking into account the beginning and end, it is divided into craving and grasping. Although all afflictions are subsumed within the link of grasping, because the moistening of craving is superior, it is said that craving intensifies." Therefore, the texts do not contradict each other. Both the links of craving and grasping apply to both the actual and seed states, because both are able to moisten; and craving, relative to grasping, constitutes a causal condition.