俱舍論記 1.32

1.32

「拔眾生出至所以譬泥」者，牒頌別釋生死泥也。由彼生死是諸眾生沈處溺處，難可出故。或深故名沈處、黏故名溺處、𤄃故難出、所以譬泥。謂業、異熟為土，煩惱為水，更相間雜，名生死泥。即生死名泥，持業釋也。又解：生死泥，以一切有漏法為體，由彼受於多生死故。學人漸出；若無學人，盡此一生更不受故，得名為出。又解：生死之泥名生死泥，生死即異熟果，泥即惡業煩惱。若學人，分出生死之泥；若無學人，出生死之泥總盡。又解：未來生死名之為泥。若學人更受，未名為出；無學不受，得名為出。故十二緣起中，未來名生老死。

Regarding 'Drawing sentient beings out ... therefore it is compared to mire': this quotes the verse and separately explains the mire of saṃsāra. Because that saṃsāra is the place where all sentient beings sink and drown, from which it is difficult to emerge. Or, because it is deep it is called a place of sinking; because it is sticky it is called a place of drowning; and because it is slippery it is difficult to emerge from: therefore it is compared to mire. That is, karma and maturation (vipāka) are the earth, afflictions are the water, and their mutual mingling is called the mire of saṃsāra. That saṃsāra itself is the mire is a karmadhāraya compound. Another explanation: the mire of saṃsāra takes all sāsrava dharmas as its essence, because through them one undergoes multiple births and deaths. Trainees (śaikṣa) gradually emerge; as for non-trainees (aśaikṣa), having exhausted this single life they undergo no further [rebirth], and hence are said to 'emerge'. Another explanation: the mire of saṃsāra means 'saṃsāra's mire'; saṃsāra is the result of maturation, and the mire is unwholesome karma and afflictions. Trainees partially emerge from the mire of saṃsāra; non-trainees emerge from the mire of saṃsāra completely. Another explanation: future saṃsāra is called the mire. If trainees undergo it further, they are not yet said to have emerged; non-trainees do not undergo it, and are thus said to have emerged. Therefore, among the twelve links of dependent origination, the future is called birth, aging, and death.