[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) › [大方廣佛華嚴經疏](https://indike.org/pramana/in.bauddha.taisho.1735) › 35.15 # 大方廣佛華嚴經疏 35.15 大方廣佛華嚴經疏 35.15 - **Language:** Classical Chinese ### [35.15](https://indike.org/pramana/in.bauddha.taisho.1735.35.15) 第八離貪。此下意三但有對治，以貪等是業有之本，更無所依，故非果行；以非果故，不可對之更立異因，故但有其一。今初離貪，謂離求欲心。別中有三：一事、二體、三差別。於他財物，是事他所攝故，此揀於己。他攝有二：一己現攝用、二己雖不在作攝護想。二他所資用是體，謂所貪物體。然用含二義：一所用事，謂金等；二資用事，謂飲食等。三「不生貪」下明差別，正顯能治。一始欲名求，即他物想。二希得屬己為願，即是樂欲。三終起奪想為貪，此即方便及究竟。并前他物即是五緣。故意三中要具五緣。若闕究竟但名煩惱，今皆性離，故以不不之。 > Eighth: abandoning covetousness (abhidhyā). From here below, the three of the mind have only antidotes. Because covetousness and the like are the roots of the existence of karma and have nothing further upon which to rely, they are not practices of results; because they are not results, one cannot establish a different cause counter to them, and thus there is only one part. Now first, abandoning covetousness means abandoning the mind of seeking and desire. Within the particular treatment there are three parts: 1. the object, 2. the essence, and 3. the distinctions. In regard to 'others' wealth and possessions,' this is the object, because it is subsumed by others; this excludes one's own. Being subsumed by others has two aspects: 1. that which is currently subsumed and used by them oneself; 2. that which, although they are not present, one regards as being subsumed and protected by them. Second, 'articles of another's use' is the essence; that is, the essence of the covetable object. However, 'use' contains two meanings: 1. the objects of use, such as gold and the like; 2. the articles of sustenance and use, such as food, drink, and the like. Third, from 'does not give rise to covetousness' below, the distinctions are explained, properly revealing the antidotes. 1. The initial desire is called 'seeking,' which is the notion of another's possession. 2. Hoping to obtain it so that it belongs to oneself is the 'wish,' which is joyful desire. 3. Ultimately giving rise to the thought of seizing it is 'covetousness,' which constitutes the preliminary expedient and the culmination. Together with the preceding 'another's possession,' these are the five conditions. Therefore, within the three mental \[karmas\], the five conditions must be complete. If it lacks the culmination, it is merely called an affliction. Now, they are all abandoned by nature; hence the text negates them with 'not.' > — English (machine translation) (machine translation) - [Previous: 35.14](https://indike.org/pramana/in.bauddha.taisho.1735.35.14) - [Next: 35.16](https://indike.org/pramana/in.bauddha.taisho.1735.35.16) - [Up: 35](https://indike.org/pramana/in.bauddha.taisho.1735.35) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.35.15) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.35.15](https://indike.org/pramana/in.bauddha.taisho.1735.35.15) · Pramāṇa