大般涅槃經義記 2.179

2.179

第三重解木叉之中，「離身、口、意不善邪業」明離性罪。辯此義竟，前責即顯。木叉如是，何不先制，待諸比丘犯竟方制？就解律中，「入戒威儀」明順戒法，入猶順也。制斷重罪名為入戒，遮離輕過名入威儀。「深經善義」明順經法，前一「入」字貫通此句。「遮受一切及不淨緣」，顯入深經善義之相，亦遮重等顯前入戒威儀之相。辯此義竟，前責亦顯。律有此義，何不先制，待諸比丘犯竟方制？

In the third part, explaining mokṣa again, 'Departing from unwholesome and wrong actions of body, speech, and mind' clarifies departing from intrinsic offences. Having explained this meaning, the previous reproof becomes manifest: Since mokṣa is like this, why not establish it beforehand, rather than waiting until all the bhikṣus have committed infractions before establishing it? In explaining the Vinaya, 'entering the deportment of precepts' clarifies according with the teachings of the precepts; 'entering' is like 'according with'. Prohibiting and cutting off grave offences is called 'entering the precepts'; prohibiting and departing from light faults is called 'entering deportment'. 'The good meaning of the deep sūtras' clarifies according with the teachings of the sūtras; the preceding word 'entering' runs through this phrase as well. 'Prohibiting the receipt of all [meat] and conditions of impurity' reveals the characteristics of entering the good meaning of the deep sūtras, and also prohibiting grave [offences] and so forth reveals the characteristics of the aforementioned entering the deportment of precepts. Having explained this meaning, the previous reproof also becomes manifest: Since the Vinaya has this meaning, why not establish it beforehand, rather than waiting until all the bhikṣus have committed infractions before establishing it?