大般涅槃經集解 29.22

29.22

案僧亮曰：譬菩薩尚不貪天上報，況復欣此人中果耶？僧宗曰：險岸，譬五陰身也。草覆，譬無明也。岸邊甘露，譬妙藥報也。大坑，譬死苦也。即便取者，貪樂果故，脩善因也。脚跌者，永淪生死也。寶亮曰：為外道作譬也。險岸譬非想也，草覆譬彼生死果報，而外道不知，計為涅槃也。甘露者，譬禪定樂也。壽千年者，八萬劫也。貪其味者，著禪定也。深坑者，生死苦也。脚跌者，外道以非想為涅槃，失理故墮三塗也。

Sengliang comments: This compares to how the bodhisattva does not even crave heavenly retribution, how much less could he rejoice in this human result? Sengzong comments: The steep cliff compares to the body of the five aggregates. Being covered by grass compares to ignorance. The amṛta on the cliff's edge compares to the retribution of wonderful medicine. The great pit compares to the suffering of death. Immediately taking it is due to craving the pleasant result, cultivating wholesome causes. The foot slipping means sinking forever in birth-and-death. Baoliang comments: This provides a parable for the non-Buddhists. The steep cliff compares to [the heaven of] neither-perception-nor-non-perception; the cover of grass compares to that retribution of birth-and-death which the non-Buddhists do not understand, reckoning it to be nirvāṇa. The amṛta compares to the bliss of dhyāna-concentration. A life of a thousand years compares to eighty thousand kalpas. Craving its flavor compares to attachment to dhyāna-concentration. The deep pit is the suffering of birth-and-death. The foot slipping means that non-Buddhists, taking neither-perception to be nirvāṇa, fall into the three evil paths because they deviate from the principle.