大般若波羅蜜多經般若理趣分述讚 3.199

3.199

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?