華嚴經內章門等雜孔目章 2.47

2.47

Regarding the ten desires: superior desire, unsurpassed desire; with-remainder desire, without-remainder desire; equal desire, unequal desire; supported desire, unsupported desire; shared desire, unshared desire; bounded desire, boundless desire; wholesome desire, unwholesome desire; worldly desire, supramundane desire; great wisdom desire, pure desire; unobstructed wisdom desire, unobstructed wisdom Buddha-liberation desire; purified desire, unpurified desire; broad desire, narrow desire; subtle desire, coarse desire. Such desires as these enter into the ten kinds of desire, namely: desire arising from suffering, expedient desire, hopeful desire, craving-taste desire, desire arising following causes, desire arising following conditions, exhaustive desire, all desires, initial-aspiration bodhisattva desire, and mahāsattva desire. Question: Can these desires be severed? Answer: There are two kinds of desire. First, false desire—this is indeed severed. Second, non-false desire—this is not severed. Now, when these ten desires and so forth unite with the practice of Samantabhadra, there is no severing. Even up to the ten natures, ten faculties, and so forth, they are analogous by rule. In the meaning of the Triyāna, false desire is rebuked, and thus desire is not permitted. In the doctrinal gate of the Ekayāna, if there were no superior desire, one would not correspond to all virtues; thus it forms the net of desire. 'Net' has the meaning of ensnaring and encompassing: the inexhaustible teachings and principles are established by being encompassed in the net of desire. Furthermore, desire is inexhaustible, corresponding to Indra['s net]; hence the characteristic of a net is cited to illustrate it.