大般涅槃經義記 5.84

5.84

自下第二不同近行求生斷死，先喻、後合。喻中四句：一近行求生喻，近行菩薩始修淨行名「婆羅門幼稚童子」，為苦煎迫名為「飢逼」，悕求人天雜死之生名「見糞中有菴羅果即便取之」，糞喻老死，菓喻生也；二久行呵責喻，聖行菩薩名為「智者」，嫌彼求生故責之言「汝婆羅門，種姓清淨，何故取是人糞中果」；三「童子聞」下始行菩薩辯生所為喻，恥己求生名「聞已愧」，彰己內心實不貪生名「我不食」，為欲依生除斷老死名為「洗淨」，斷老死已并生俱捨名「還棄之」；四「智者語」下久行重呵喻，「汝癡」直呵，「若還棄者本不應取」責以顯癡。

From here below is the second, [showing that he is] not like the novice who seeks birth to sever death, with the parable first and the application after. In the parable there are four clauses: first, the parable of the novice seeking birth: a bodhisattva of recent practice beginning to cultivate pure conduct is called "a young brāhmaṇa boy"; being pressed by suffering is called "pressed by hunger"; seeking birth among humans and gods mingled with death is called "seeing an āmra fruit amidst excrement, he took it at once," the excrement allegorizing old age and death, and the fruit allegorizing birth; second, the parable of the practitioner of long standing rebuking him: a bodhisattva of noble conduct is called "a wise person"; disliking his seeking birth, he therefore rebukes him, saying, "You, a brāhmaṇa of pure clan, why did you take this fruit from within human excrement?"; third, from "The boy heard" downward, the parable of the beginner bodhisattva explaining what birth was for: being ashamed of his own seeking birth is called "having heard, he felt ashamed"; revealing that his inner mind does not actually crave birth is called "I will not eat it"; wishing to rely on birth to eliminate and sever old age and death is called "washing it clean"; having severed old age and death, abandoning birth together with them is called "discarding it again"; fourth, from "The wise person said" downward, the parable of the practitioner of long standing rebuking him again: "You are foolish" is a direct rebuke; "If you were going to discard it again, you should not have taken it in the first place" rebukes him to reveal his folly.