瑜伽師地論略纂 16.69

16.69

Regarding the treatise's statement: 'Furthermore, there are five kinds of craving for existence: first, natural craving': this is the natural craving at the end of an eon to be born into the higher realms, which accords with natural law; 'second, craving by vow': this is making a vow to be born there outside of that time; 'third, craving through delusion': this refers to non-Buddhists mistakenly regarding that as nirvāṇa; 'fourth, craving through revulsion': this refers to ordinary beings in general being revulsed by the lower and craving the higher; 'fifth, craving through deliberation': this refers to noble ones who are born there, practitioners of concentration and wisdom who are 'ascending currents', and the like. The Master of Great Meaning says: The present statement on craving for existence does not necessarily mean taking the upper two realms as objects; taking one's own internal existence-body as an object is itself this. Natural craving refers to craving it spontaneously, just as the seventh consciousness only has erroneous craving. Craving by vow is like making a vow: 'May I definitely attain such and such a body,' and so forth. Craving through delusion refers to craving accompanied by an increase of ignorance regarding birth and death, as when non-Buddhists seek rebirth in the heavens and so forth. As for craving through revulsion, the treatise says 'having no shame regarding attachment to the dharma of equanimity': that is, having no shame regarding the dharma of neutral feeling. This refers to persons of equanimity at present—that is, being revulsed by this phenomenon and craving that phenomenon. Craving through deliberation is like deliberating and saying, 'Humans and gods are superior; my Dharma produces them,' and it is also the seed of the craving for power.