大般涅槃經義記 8.218

8.218

下廣釋之。於中五番，一一番中備含多法不可別名。就初番中，先辯、後結。辯中，少欲知足二行一處論之。師子先問「少欲知足有何差別」。下佛為辯，初先正辯，「菩薩修集大涅槃」明修所為。前中有三：一偏對染法彰其二別、二「有少欲不知足」下偏就淨法彰其二別、三「少欲知足復有二」下雙對染淨彰其二別。初中四翻：一「不求不取」名為少欲；「得少不恨」名為知足。二「少有所欲」名為少欲；但為法事，於世資生一向不憂，名為知足。三離三惡欲并離二十五有之愛，及於未來所欲事中不貪不求，是名少欲。先離三欲，初舉、次列、下辯其相。自身欲為一切眾首，令一切眾皆隨從己，名為「惡欲」。欲令世人謂己是聖，名為「大欲」。欲得生天及在人中富貴自在，名為「欲欲」。不為此害，名為少欲。第二言「離二十五愛名少欲」者，不愛二十五有受身。第三「不求未來事」者，不求未來五欲之事，是名少欲；於前所欲得而不著，說為知足。此第三番。四不求他敬，名為少欲；得物不聚，說為知足。

Below, this is broadly expounded. There are five turns within it; each turn fully contains many dharmas and cannot be named individually. In the first turn, it first explains and then concludes. In the explanation, the two practices of few desires and contentment are discussed together in one place. Siṃhanāda first asks, "What is the distinction between few desires and contentment?" Below, the Buddha explains it for him. First, he directly explains it: "A bodhisattva cultivates and gathers the great nirvāṇa" clarifies the purpose of the cultivation. In the previous discussion there are three aspects: 1. specifically contrasting with defiled dharmas to reveal their two distinctions; 2. from "there is having few desires without contentment" below, specifically taking up pure dharmas to reveal their two distinctions; 3. from "few desires and contentment also have two" below, doubly contrasting defilement and purity to reveal their two distinctions. In the first aspect there are four passes: 1. "not seeking and not taking" is termed few desires; "obtaining little without resentment" is termed contentment. 2. "having little desire" is termed few desires; acting solely for the sake of Dharma matters, being entirely unconcerned about worldly requisites for living, is termed contentment. 3. being free from the three evil desires together with being free from craving for the twenty-five states of existence, and not being greedy or seeking after desired matters in the future, is termed few desires. First, being free from the three desires: it is first stated, next enumerated, and below its characteristics are distinguished. Desiring oneself to be the head of all beings and causing all beings to follow oneself is termed "evil desire". Desiring to make worldly people consider oneself a sage is termed "great desire". Desiring to be born in heaven or to have wealth and sovereignty among humans is termed "sensory desire". Not being harmed by these is termed few desires. Second, the statement "being free from the twenty-five cravings is termed few desires" means not craving the reception of a body in the twenty-five states of existence. Third, "not seeking future matters" means not seeking future matters of the five desires; this is termed few desires. Regarding what was previously desired, obtaining it without attachment is spoken of as contentment. This is the third pass. 4. Not seeking respect from others is termed few desires; obtaining things without hoarding is spoken of as contentment.