大方廣佛華嚴經疏 35.15

35.15

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.'