[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大般若波羅蜜多經般若理趣分述讚](https://indike.org/pramana/in.bauddha.taisho.1695) › 3.199 # 大般若波羅蜜多經般若理趣分述讚 3.199 大般若波羅蜜多經般若理趣分述讚 3.199 - **Language:** Classical Chinese ### [3.199](https://indike.org/pramana/in.bauddha.taisho.1695.3.199) 讚曰：此即第三復次重釋。又大貪等者，謂我貪等貪名貪好，恐身造惡當墮生死。貪為自身，修道離苦。故《維摩》云「寧起我見如須彌山，不起空見如毛髮許」，以空邪見無斷修故。若貪有我，恐增惡名便增修道，因以貪等，果得大樂。七種聖財法界珍財為三界主，不為過染得十自在，於一切時於一切處於一切事堅固饒益一切有情，有情饒益即菩薩利。此中三種，由昔因中或在果位，能以貪等為因修習，故在果位得果無邊。初是實行，為返惡故說相似貪。第二大悲所逼說相似貪。第三為求利己說相似貪。然正起行，生死煩惱惡業皆滅，故染貪等一切皆亡，如何說起。 > The commentary says: This is the third reiterated explanation. Regarding 'furthermore, great desire and the like': this refers to desire for a self and the like, desiring a good name and desiring the good, fearing that the body may commit evil and fall into cyclic existence. Desiring for one's own body, one cultivates the path to abandon suffering. Therefore the Vimalakīrti\[-nirdeśa\] says: 'Better to give rise to a view of self as large as Mount Sumeru, than to give rise to a view of emptiness the size of a hair', because with the wrong view of emptiness, there is no abandoning or cultivating. If one desires having a self, fearing that it might increase a bad reputation, one immediately increases cultivation of the path; because of desire and the like as cause, as fruit one attains great bliss. Possessing the seven kinds of noble wealth and the precious wealth of the dharma realm, one is a master of the three realms; unstained by faults, one attains the ten masteries, firmly benefiting all sentient beings at all times, in all places, and in all matters. Benefiting sentient beings is the very benefit of the bodhisattva. Among these three kinds, due to having been able to cultivate with desire and the like as cause in the past casual stage or in the fruitional stage, one attains boundless fruits in the fruitional stage. The first is actual practice, spoken of as 'simulated desire' for the sake of turning away from evil. The second is spoken of as 'simulated desire' impelled by great compassion. The third is spoken of as 'simulated desire' for the sake of seeking benefit for oneself. However, when properly giving rise to practice, cyclic existence, defilements, and evil karma are all extinguished; hence, defiled desire and the like are all entirely destroyed, so how could they be said to arise? > — English (machine translation) (machine translation) - [Previous: 3.198](https://indike.org/pramana/in.bauddha.taisho.1695.3.198) - [Next: 3.200](https://indike.org/pramana/in.bauddha.taisho.1695.3.200) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1695.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1695~en-mt.3.199) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1695.3.199](https://indike.org/pramana/in.bauddha.taisho.1695.3.199) · Pramāṇa