大乘義章 14.74

14.74

見性十法，如《涅槃》說：一者少欲、二者知足、三者寂靜、四者精進、五者正念、六者正定、七者正慧、八者解脫、九讚嘆解脫、十以大涅槃教化眾生。此十名中備含多義，如來自以五番釋之。於中義雜，難以別名。第一番中少欲知足相對辨釋。經中先對不善之法辨明菩薩少欲知足，後對善法明其菩薩多欲不足。就不善中四義辨異：其一義者，少有所求，名為少欲；若有乏少，但念善法，心無愁惱，說為知足。第二義者，不從他求亦不自取，名為少欲；得少之時，心不悔恨，說為知足。第三義者，未得法中，能破三欲，名為少欲；得而不著，說為知足。言三欲者，一是惡欲，欲為一切大眾上首，令一切僧隨逐於己，令我所說四眾信受，一切天人尊敬讚嘆供養於我。二是大欲，欲令世人咸皆謂已得須陀洹乃至羅漢、得住初地乃至佛果、得禪解脫一切功德。三是欲欲，願生剎利婆羅門家、願生天上乃至梵天。第四義者，不求他敬，名為少欲；所得之物不為積聚，說為知足。上來對惡辨明菩薩少欲知足。今次對善明其多欲不知足義，四句辨之：一少欲不知足，謂須陀洹求小涅槃故，學心未止，名不知足。且論須陀洹，斯陀、那含類亦同然。二者知足而非少欲，謂辟支佛於自所得生究竟想，故名知足；辟支化人但現神通不知說法，求說心多，故非少欲。三亦少欲亦是知足，謂阿羅漢更無所求，名為少欲；自謂究竟，故曰知足。四不少欲亦不知足，所謂菩薩求大菩提無量善法，故非少欲；於自所得不生足想，名不知足。然此二行有善不善，凡夫所行名為不善，求他知故；聖人行者名之為善，所行不欲令他知故。言寂靜者，泛論有四：一者身靜而心不靜，謂有比丘在空閑處，而心積聚貪瞋癡等。二者心靜而身不靜，謂有比丘親近四眾，心無煩惱。三者身心俱不寂靜，謂餘凡夫。四者身心二俱寂靜，謂佛菩薩，身寂靜故離殺盜婬，心寂靜故離貪瞋癡。又復菩薩三業無過，亦名寂靜。三業策懃離過修善，名為精進。具六念心，故云正念。得勝三昧，名為正定。觀諸法空，說為正慧。斷諸煩惱，名為解脫。為諸眾生稱美解脫常恒不變，名讚解脫。斷煩惱故，得大涅槃。不捨大願力故，教化眾生（此一門竟）。

The ten dharmas for seeing the nature, as taught in the Nirvāṇa [Sūtra], are: first, few desires; second, contentment; third, quietude; fourth, diligence; fifth, right mindfulness; sixth, right samādhi; seventh, right wisdom; eighth, liberation; ninth, praising liberation; and tenth, teaching and transforming sentient beings by means of great nirvāṇa. These ten terms fully contain many meanings, which the Tathāgata himself explained through five rounds. Within them, the meanings are manifold and difficult to name distinctly. In the first round, few desires and contentment are explained in mutual contrast. In the sūtra, he first clarifies the bodhisattva's few desires and contentment in contrast to unwholesome dharmas, and later clarifies the bodhisattva's great desires and discontent in contrast to wholesome dharmas. With regard to unwholesome things, their differences are distinguished through four meanings: the first meaning is that having few desires to seek after is called 'few desires'; if there is scarcity, merely contemplating wholesome dharmas without distress in the mind is called 'contentment'. The second meaning is that neither seeking from others nor taking for oneself is called 'few desires'; when one obtains little, having no regret in the mind is called 'contentment'. The third meaning is that with regard to dharmas not yet attained, being able to destroy the three desires is called 'few desires'; obtaining them without clinging is called 'contentment'. As for the three desires: first is evil desire, wishing to be the head of all the great assemblies, to have all the Saṃgha follow oneself, to have what one teaches believed and accepted by the fourfold assembly, and to have all devas and humans revere, praise, and make offerings to oneself. Second is great desire, wishing to cause worldly people to all consider oneself to have attained [the stage of] a srotāpanna up to an arhat, to have attained dwelling in the first bhūmi up to the fruit of Buddhahood, and to have attained dhyāna, liberation, and all virtues. Third is craving-desire, aspiring to be born into a kṣatriya or brahmin family, or aspiring to be born into the heavens up to the Brahmā heaven. The fourth meaning is that not seeking the respect of others is called 'few desires'; not accumulating the things one has obtained is called 'contentment'. The above clarifies the bodhisattva's few desires and contentment in contrast to evil. Next, the meaning of great desire and discontent is clarified in contrast to good, distinguished through four propositions: first, having few desires yet not being content—this refers to a srotāpanna seeking minor nirvāṇa, whose mind of training has not ceased, which is called 'not being content'. Here we discuss the srotāpanna, but the sakṛdāgāmin and anāgāmin are likewise of this kind. Second, being content yet not having few desires—this refers to a pratyekabuddha conceiving the notion of ultimate attainment regarding what they have attained, hence called 'content'; pratyekabuddhas transform people merely by manifesting spiritual powers and do not know how to expound the Dharma, yet have much yearning to expound it, hence they are 'not having few desires'. Third, both having few desires and being content—this refers to an arhat having nothing further to seek, which is called 'having few desires'; considering themselves to have reached the ultimate, they are called 'content'. Fourth, neither having few desires nor being content—this refers to a bodhisattva seeking great bodhi and immeasurable wholesome dharmas, hence 'not having few desires'; not conceiving the notion of sufficiency regarding what they have attained, this is called 'not being content'. However, these two practices have wholesome and unwholesome [aspects]: that practiced by ordinary people is called unwholesome, because they seek to have others know it; that practiced by noble ones is called wholesome, because in what they practice they do not wish to have others know it. Regarding 'quietude', generally speaking there are four [kinds]: first, physical quietude but not mental quietude, referring to a monk who resides in an aranya, yet whose mind accumulates greed, anger, ignorance, and so on. Second, mental quietude but not physical quietude, referring to a monk who associates closely with the fourfold assembly, yet whose mind is free of afflictions. Third, both body and mind lacking quietude, referring to other ordinary people. Fourth, both body and mind having quietude, referring to Buddhas and bodhisattvas: because the body is quiet, they are free from killing, stealing, and sexual misconduct; because the mind is quiet, they are free from greed, anger, and ignorance. Furthermore, when a bodhisattva is free from faults in the three karmas, this is also called 'quietude'. Diligently applying oneself in the three karmas to leave behind faults and cultivate the good is called 'diligence'. Being endowed with the mind of the six recollections is called 'right mindfulness'. Attaining superior samādhi is called 'right samādhi'. Contemplating the emptiness of all dharmas is called 'right wisdom'. Severing all afflictions is called 'liberation'. Praising the permanence, constancy, and immutability of liberation for the sake of all sentient beings is called 'praising liberation'. Because of severing afflictions, one attains great nirvāṇa; because of not abandoning the power of great vows, one teaches and transforms sentient beings (this concludes the first round).