*Buddhapashcimavavadopadesha 1.39

1.39

論曰：第二大人知覺功德者，成就知足行故，對治苦因果故，如經「汝等比丘！若欲脫諸苦惱當觀知足」故。是中惱者，示現煩惱過從苦生故。復說清淨因果成就治法故，如經「知足之法即是富樂安隱之處」故。若如是者，二種知覺云何差別？此中示現初知覺者，遠離他境界事故；知足者，於自事中遠離故。復次有三種差別，示現知足不知足故。一者於何等何等處受用差別故；二者於何等何等事受用差別故；三者於何等何等法中無自利有自他利差別故。如經「知足之人，雖臥地上」如是等，如經應知。次說第三大人遠離功德。

The treatise says: As for the virtue of discernment of the second mahāpuruṣa, it is because of accomplishing the practice of saṃtuṣṭi, which serves as the antidote to the cause and effect of suffering, as the sūtra says: 'You bhikṣus! If you wish to be liberated from all sufferings and distress, you should contemplate saṃtuṣṭi.' Herein, 'distress' indicates that the fault of kleśas arises from suffering. Furthermore, it explains the antidotal dharma of accomplishing the pure cause and effect, as the sūtra says: 'The dharma of saṃtuṣṭi is precisely the abode of wealth, joy, peace, and security.' If that is so, what is the distinction between these two kinds of discernment? Herein it is shown that the first discernment is being far removed from the objects of others' domains; saṃtuṣṭi is being far removed within one's own affairs. Furthermore, there are three distinctions showing saṃtuṣṭi and lack of saṃtuṣṭi: first, the distinction in usage in whatever places; second, the distinction in usage in whatever matters; third, the distinction between having no self-benefit and having benefit for both self and others among whatever dharmas. As the sūtra says: 'A person of saṃtuṣṭi, though lying on the ground...' and so on, which should be known according to the sūtra. Next, the virtue of retirement of the third mahāpuruṣa is explained.