大般涅槃經義記 8.219

8.219

次眾淨論。先開四門，下辯其相。道言「少欲謂須陀」者，須陀洹人但求羅漢，心不慕大，故名少欲。道言「知足謂辟支」者，辟支佛人證無學果，生知足想，故名知足。出無佛世不知有大更可趣求，故無所欲。「少欲知足謂羅漢」者，愚法之人得無學果，生究竟想，名為知足。不愚法者知有大乘終須修學，已離重苦求去心微，故名少欲。「不少不足謂菩薩」者，於自所得不生足想名不知足，廣願求佛名不少欲。

Next is the discussion of the assemblies of purity. It first opens four gates, and then explains their characteristics. Where it says, 'few desires refers to the srotaāpanna,' a srotaāpanna only seeks to become an arhat and does not aspire in mind to the Great [Vehicle]; hence it is called 'few desires'. Where it says, 'contentment refers to the pratyeka[buddha],' a pratyekabuddha realizes the fruit of non-learning and gives rise to the thought of contentment; hence it is called 'contentment'. Appearing in a world without buddhas, they do not know that there is a Great [Vehicle] further to be sought; hence they have nothing to desire. Where it says, 'few desires and contentment refer to the arhat,' one who is deluded about the Dharma realizes the fruit of non-learning and gives rise to the thought of finality; this is called 'contentment'. One who is not deluded about the Dharma knows that there is the Mahāyāna that must ultimately be cultivated and learned, yet having already left behind severe suffering, their wish to leave further is slight; hence it is called 'few desires'. Where it says, 'not few and not content refers to the bodhisattva,' not giving rise to the thought of contentment regarding what they themselves have attained is called 'not content', and broadly vowing to seek buddhahood is called 'not having few desires'.