大般涅槃經義記 5.22

5.22

廣中，先舉浮囊之譬，「人」喻菩薩，「浮囊」喻戒，「海」喻生死，「羅剎」喻於諸煩惱心欲得破戒，「怪而不與」喻持戒心，所乞多少文中自合。下約顯法，「菩薩護戒亦復如是」總合前喻，「如彼渡人」總以喻帖。「菩薩如是護戒時」下別合前喻。向前喻中階別有五，合中有六，不取其數，正取輕重等護為義。道言「破戒令汝安隱得涅槃」者，假設為言，亦可名彼之犯戒樂為涅槃也。上來廣竟。「持四重禁及突吉羅等無別」者總以結之。

In the extensive part, it first raises the analogy of the floating float: the 'person' is an analogy for the bodhisattva; the 'floating float' is an analogy for the precepts; the 'ocean' is an analogy for saṃsāra; the 'rākṣasa' is an analogy for the minds of various afflictions desiring to break the precepts; 'feeling astonished and refusing to give' is an analogy for the mind guarding the precepts. The amount begged for corresponds naturally in the text. Below, it reveals the dharma accordingly: 'The bodhisattva guarding the precepts is also like this' generally corresponds to the preceding analogy; 'just like that person crossing over' generally applies the analogy. From 'When the bodhisattva guards the precepts like this...' onward, it individually corresponds to the preceding analogy. In the preceding analogy there were five gradations, while in the correspondence there are six; it does not focus on the number, but takes the equal guarding of light and grave as the primary meaning. As for the statement 'Breaking the precepts will allow you to peacefully attain nirvāṇa,' it is spoken hypothetically; alternatively, that pleasure of breaking precepts may be called nirvāṇa. The above concludes the extensive part. 'Maintaining the four grave prohibitions and the duṣkṛtas without distinction' concludes it generally.