大般涅槃經義記 3.211

3.211

第三廣明無犯之中，文別有五：一明比丘少欲知足住空閑處、二明王與大臣謂之是聖、三「比丘聞」下比丘不受、四王與大臣轉謂是聖、五結成無犯。初段可知，第二段中初念其人現得羅漢，後嘆其人當得菩提。第三段中文別復三：一彰己現在未得道果，勸王莫說；二「唯願」下明不知足過，請王莫說，於中初先請王勿說，「不知足者乃至」已下明不知足相，「我今」已下明不知足過；三「知足行」下舉知足得彰己樂受，於中初明知足之得為佛稱讚，「是故」已下明己樂受，又知足下明知足相。第四段中，王初自嘆師得羅漢，次告國人，咸使同知，「是故」已下國人聞之，率共稱讚。第五段中，初嘆其人自行清淨，「以是緣」下能生他福，「如是」已下結成無犯。

Within the third, extensive clarification of the absence of transgression, the text has five distinct [parts]: first, clarifying that the monk has few desires, is content, and dwells in a quiet place; second, clarifying that the king and the great ministers consider him to be a sage; third, from "The monk, having heard" and below, the monk does not accept [it]; fourth, the king and the great ministers all the more consider him to be a sage; fifth, concluding that he has no transgression. The first section can be known. In the second section, first it considers that the person has presently attained arhatship, and later praises that the person will in the future attain bodhi. The text of the third section has three further distinct [parts]: first, demonstrating that he has not presently attained the fruit of the path and urging the king not to say so; second, from "I only pray" and below clarifies the fault of being discontented and requests the king not to say so, wherein first it requests the king not to say so, from "one who is discontented, up to" and below clarifies the characteristics of discontentment, and from "I now" and below clarifies the faults of discontentment; third, from "the practice of contentment" and below raises the benefit of contentment to demonstrate his delight in receiving it, wherein first it clarifies that the benefit of contentment is praised by the Buddha, from "For this reason" and below clarifies his own delight in receiving it, and further, below contentment, clarifies the characteristics of contentment. In the fourth section, the king first praises for himself that the master has attained arhatship, next informs the people of the country so that all are made to know it together, and from "For this reason" and below, the people of the country, having heard it, all join together in praising him. In the fifth section, first it praises the purity of the person's own practice; from "By this cause and condition" and below, he is able to generate merit for others; from "Such" and below concludes that he has no transgression.