大般涅槃經義記 2.47

2.47

In the second part, there is first an analogy, and afterwards an exhortation based on the teaching. The analogy contains three parts: 1) the analogy of seeking the genuine and taking the false; 2) from "having brought it out..." onward, the analogy of knowing the false is not genuine; 3) from "at that time, the precious gem was still in the water..." onward, the analogy of relinquishing the false and taking the genuine. In the first section of the analogy, it first uses an analogy for the wisdom of hearing, next for thinking, and finally for cultivation. The Buddha's initial appearance in the world is called the "spring season"; the monks being many are spoken of as the "many people"; the past teaching is the "pond". The monks relying on the teaching to remove obstacles is called bathing in the pond; following the teaching to give rise to hearing is called boarding a boat; obtaining the Dharma and delighting the mind is spoken of as roaming and playing; hearing suffering and so forth spoken of and thereby being bewildered and obscured regarding the genuine Dharma of permanence, bliss, self, and purity is called losing the jewel; being concealed by the provisional teaching is called sinking into deep water—this is an analogy for the wisdom of hearing. Next is an analogy for thinking: contemplating the teaching to seek its meaning is called entering the water together to seek this jewel. Below is an analogy for the wisdom of cultivation: each person individually realizing the Dharma is called competing to grasp it; the suffering and so forth that they realized being entirely non-genuine principles is called tiles and stones; taking the false for the genuine is why it says that they thought to themselves that they had obtained a lapis lazuli jewel; obtaining the Dharma and pleasing the mind is why they rejoiced.