成唯識論了義燈 6.100

6.100

答：且四種愛並通二斷，如五十五：為約集諦說四行相，治四種愛，即是見斷，出依常樂淨我而生故。又五十五云：愛云何？謂於自體親眤藏護後。有愛云何？謂求當來自體差別，喜貪俱愛，謂於現前。或於已得可愛色等，起貪著愛，彼彼希樂，謂於所餘可樂色等，起希求愛。六十七釋意亦大同，准此通修，四取之中，於欲境取及我語取，俱通修斷，於見、戒取，唯見道斷，然餘處說四取見斷者，依一相說，據實亦通。故此論中二師，俱許通修道斷，助正潤生，准即可知。

Answer: To begin with, the four kinds of craving all extend to both types of abandonment [by seeing and by cultivation]. As fascicle fifty-five states: explaining the four aspects with respect to the truth of origin to counter the four kinds of craving refers to abandonment by seeing, because they arise based on [the views of] permanence, pleasure, purity, and self. Furthermore, fascicle fifty-five states: What is craving? It is affection and clinging concealment directed toward one's own body. What is craving for future existence? It is seeking distinctions in a future personal existence. What is craving accompanied by joy and greed? It is generating greedy attachment toward visible forms and so forth that are present or already attained and desirable. What is delighting in this and that? It is generating yearning craving toward other desirable forms and so forth. The explanation in fascicle sixty-seven is largely the same; in accordance with this, it extends to cultivation. Among the four graspings, the grasping at desire objects and the grasping at self-theories both extend to abandonment by cultivation; grasping at views and grasping at rules and rituals are abandoned solely by the path of seeing. However, where other passages state that the four graspings are abandoned by seeing, that is stated in terms of a general characteristic; in fact, they also extend [to cultivation]. Therefore, both masters in this treatise allow that they are abandoned by the path of cultivation; how they assist or directly moisten rebirth can be known accordingly.