瑜伽師地論略纂 7.57

7.57

第四有三頌中，初一頌問，餘二頌答。長行釋中，唯釋後二頌答。　「越五暴流」者，斷五下分結。　「當度六」者，斷五上分結斷方便。　「云何能廣度欲愛」者，斷五下分結方便，謂廣度欲愛也。　「而未得腰舟」者，問如彼善斷，未得腰舟度上分結也。如世度海，以葫蘆或浮皮袋，或㴎𣕚，如浮囊梙置腰上，名曰腰舟。海喻生死，意識如腰，慧如舟故。二頌答中，初頌正答，後頌結答。　「而能靜慮、審慮、諦慮」者，初、中、後別故。　「若和合愛」者，謂未得勝境。　「若增長愛、若不離愛」者，謂已得勝境。　「若不合愛」，未得惡境。　「若退減、若別離愛」者，謂已得惡境。　「復有差別。云何修習於無尋定」等者，前番已釋修無尋定是斷五下分結方便，由初靜慮有三識身，當生喜捨而起癡愛，尋等未盡故，依無尋伺定修斷方便。今此差別：依第二靜慮復數修習，名如彼善斷。又前復次明依欲界聞思等持厭諸尋故，名無尋定，是斷下分結方便；依初靜慮離欲界欲，下分結斷。今第二差別：修第二靜慮無尋伺定，令下分結遠，名如彼善斷。　「餘如前說」者，謂了法永解脫，皆同前釋也。　「如經說慚軸意腰舟」者，慚如車軸，能攝善輪，駕御智車，運度危厄。腰舟如上。

In the fourth section of three verses, the first verse is a question and the remaining two verses are the answer. In the prose commentary, only the last two verses of the answer are explained. "Crossing the five floods" means cutting off the five fetters of the lower realm. "One shall cross the six" means the expedients for cutting off the five fetters of the higher realm. "How can one extensively cross over the craving for desires?" means the expedient for cutting off the five fetters of the lower realm, which is called extensively crossing over the craving for desires. "Yet not having obtained the waist-boat": asking whether, having cut them off well like that, one has not yet obtained the waist-boat to cross over the fetters of the higher realm. Just as people in the world cross the sea with gourds, floating leather bags, or rafts, placing floating bladders around their waists and calling them waist-boats: the sea is an analogy for saṃsāra, the mental consciousness is like the waist, and prajñā is like the boat. In the two verses of the answer, the first verse is the direct answer, and the latter verse concludes the answer. "And able to meditate quietly, deliberate, and contemplate genuinely": because the initial, middle, and final phases are distinct. "Craving for association" refers to not having yet attained superior objects. "Craving for increase and craving for non-separation" refer to having already attained superior objects. "Craving for non-association" refers to not having yet met undesirable objects. "Craving for deterioration and craving for separation" refer to having already met undesirable objects. "Furthermore, there is a distinction: how to cultivate the samādhi without vitarka, etc.": the previous set already explained that cultivating the samādhi without vitarka is an expedient for cutting off the five lower fetters; because in the first dhyāna there are three collections of consciousness that give rise to joy and equanimity and stir up deluded craving, vitarka and so forth not yet being exhausted, one relies on the samādhi without vitarka and vicāra to cultivate the expedient of abandoning them. Now, this distinction: repeatedly cultivating further by relying on the second dhyāna is called 'cutting them off well like that'. Moreover, the earlier alternative clarified that by relying on hearing, thinking, and samādhi in the desire realm, one becomes revulsed by vitarka, hence it is called samādhi without vitarka, which is the expedient for cutting off the lower fetters; relying on the first dhyāna to leave behind the desires of the desire realm, the lower fetters are severed. Now, the second distinction: cultivating the samādhi without vitarka and vicāra of the second dhyāna keeps the lower fetters distant, which is called 'cutting them off well like that'. "The rest is as explained before" means that fully understanding phenomena and gaining everlasting liberation are all the same as the prior explanation. "As the sūtra states: shame is the axle, the mind is the waist-boat": shame is like an axle that can hold together the wheels of goodness to steer the chariot of wisdom and cross over peril. 'Waist-boat' is as explained above.