金光明最勝王經疏 2.199

2.199

贊曰：除聲聞畏苦障。聲聞之人觀佛法身有漏苦想，如似於鼠。依法身樂德上無，如兔角為梯。計此苦想能除諸障、能降諸魔、得大涅槃，如鼠緣兔角上天除怨，必定不得。或鼠喻聲聞，兔角梯喻於樂德作真苦想。實無苦故計為有苦，有苦故即有無常，謂有骨肉舍利，故今求之。即用此因希得樂德，如緣兔角梯除阿修羅不令障月，月喻涅槃。既不稱實，明定不得。令修大定，為能證得大樂德因。

Commentary: This eliminates the śrāvakas' obstruction of fearing suffering. When śrāvakas view the Buddha's dharmakāya with the conception of defiled suffering, they are like a mouse. Above, the virtue of bliss in the dharmakāya is non-existent [to them], just like rabbit horns being a ladder. Imagining that this conception of suffering can eliminate all obstructions, subdue all māras, and attain mahānirvāṇa is like a mouse climbing a rabbit-horn ladder to the heavens to eliminate an enemy—it can certainly never be achieved.
Alternatively, the mouse is an analogy for the śrāvaka, and the rabbit-horn ladder is an analogy for conceiving the virtue of bliss to be true suffering. Because there is truly no suffering, they imagine suffering; because there is suffering, there is impermanence, and they think there are relics of bone and flesh, which they now seek. Hoping to obtain the virtue of bliss through this very cause is like climbing a rabbit-horn ladder to eliminate the asura so that he does not obstruct the moon, the moon being an analogy for nirvāṇa. Since this does not correspond to reality, it clearly can never be obtained. Causing them to cultivate great concentration serves as the cause for realising the virtue of great bliss.