大般涅槃經集解 48.30

48.30

Sengliang comments: The sixth metaphor. Severing the cultivation [afflictions] and latencies of the formless realm. Those afflictions being difficult to sever is symbolized by the rushing swift river. Much concentration and little wisdom is symbolized by having no boat or raft. It must be bridged by the Path, which is symbolized by taking grass and wood. In the higher realms suffering is slight and there is deep meditative bliss; that the practitioner takes joy in it is symbolized by reflecting further. Having recognized that it is suffering is symbolized by pushing the raft into the river. The concentration path being difficult to apply, one must rely on all wholesome [qualities] assisting each other, which is symbolized by both body and hands moving. Baoliang comments: Severing the affliction of the ground of ignorance and attaining the Buddha fruit applies throughout the three realms, both inside and outside, all of which bear the meaning of a river; but here, taking the affliction of the ground of ignorance as difficult to sever constitutes the river. Taking grass and wood as a raft means that outside the three realms there is as yet no counteractive path, and one wishes to cultivate the ten thousand wholesome deeds to proceed to the ultimate fruit. From 'Suppose I remain here' downward, speaking of being harmed by the snakes and thieves: if it refers to completely severing the fetters of the three realms while still not escaping the snakes and thieves, since they are already adjacent to oneself, how could one escape them? It would be better to resign oneself to the ground of ignorance; even if drawn into birth and death, one will ultimately not be harmed by those snakes and thieves. Pushing the grass raft means that once reflection is settled, one then cultivates the ten thousand practices, applying real wisdom and wisdom of expedients, whereupon one reaches the shore of nirvāṇa and ascends the high mountain. From 'contemplating the body as like a basket' onward, it returns to matching the aforementioned eight matters and five stages in sequence.