翻譯名義集 5.137

5.137

【八筏】郭璞云：水中𮆛筏。《功德施論》云：「如欲濟川，先應取筏，至彼岸已，捨之而去。」《智論》引《筏喻經》云：「汝等若解我筏喻法，是時善法宜應棄捨，況不善法。」斯乃無所得之要術，俾不凝滯於物矣。故〈德王品〉曰：「譬如有王（《智論》王喻魔王），以四毒蛇盛之一篋，令人瞻養，若令一蛇生嗔恚，我當準法，戮之都市。其人怖畏，捨篋逃走。王時復遣五旃陀羅，拔刀隨後。一人藏刀，詐為親善。其人不信，投一聚落，欲自隱匿。既入聚中，不見人物，即便坐地。聞空中聲云：今夜當有六大賊來。其人恐怖，復捨而去。路值一河，其水漂急。即取草木為筏，截流而去。既達彼岸，安隱無患。菩薩亦爾，聞《涅槃經》，觀身如篋，四大如蛇，五旃陀羅即是五陰，詐親即貪愛，空聚即六入，六賊即外六塵，河即煩惱，筏即道品（《智論》云：筏是八正道），到於常樂涅槃彼岸。」又喻八輪。《正理論》云：「如世間輪，有輻轂輞。八支聖道，似彼名輪：正見、正思惟、正勤、正念似輻，正語、正業、正命似轂，正定似輞。三事具足，可乘轉於通衢也。」

[Eight Rafts] Guo Pu says: An in-water raft is called a jie. The Guṇaprada-śāstra says: 'If one wishes to cross a river, one should first take a raft; having reached the other shore, one abandons it and goes on.' The Mahāprajñāpāramitopadeśa quotes the Simile of the Raft Sūtra, saying: 'If you understand my Dharma through the simile of the raft, at that time even good dharmas should be abandoned, how much more so non-good dharmas.' This is the essential method of non-attainment, ensuring that one does not stagnate in things. Thus the 'Virtuous King' chapter says: 'For example, there was a king (the Mahāprajñāpāramitopadeśa says the king is a simile for the Māra King) who put four venomous snakes into a basket and ordered a man to care for and feed them. If he caused even one snake to become angry, I shall, according to law, execute him in the city market. That man was terrified, abandoned the basket, and fled. The king then dispatched five caṇḍālas, who drew their swords and followed behind him. One man concealed his sword, pretending to be a close friend. The man did not trust him and ran to a village, wishing to hide himself. Having entered the village, he saw neither people nor things, and immediately sat on the ground. He heard a voice from the sky saying: "Tonight six great thieves will arrive." The man was terrified, abandoned it, and left again. On the road he encountered a river whose waters were sweeping and swift. He immediately gathered grass and wood to make a raft and crossed against the current. Having reached the other shore, he was at peace and free from trouble. The bodhisattva is also like this: hearing the Nirvāṇa-sūtra, he contemplates the body as the basket, the four great elements as the snakes, the five caṇḍālas as the five skandhas, the pretended friend as grasping and craving, the empty village as the six sense bases, the six thieves as the external six dusts, the river as the defilements, and the raft as the factors of the path (the Mahāprajñāpāramitopadeśa says: the raft is the Noble Eightfold Path), reaching the other shore of eternal bliss, nirvāṇa.' It is also compared to eight wheels. The Abhidharma-nyāyānusāra-śāstra says: 'Just as worldly wheels have spokes, hubs, and rims, the eight branches of the noble path resemble them and are called wheels: right view, right intention, right diligence, and right mindfulness resemble the spokes; right speech, right action, and right livelihood resemble the hub; right concentration resembles the rim. When these three matters are complete, it can be mounted and turned upon the thoroughfares.'