大般涅槃經義記 2.180

2.180

上來第一釋前問中云何墮等，「或有人」下對上問中或名為犯、或名不犯，明其不得頓制所以。若當頓制，有人聞戒廣多難持，破一切戒，為是不得。「云何」已下辯其所破。上來第一明其戒律不得頓制。「或復有人誹謗」已下，第二大段彰其經法不得頓說。於中初言「或有誹謗甚深經法」，聞說常義謗同外道。「及一闡提具足成就盡一切相無因緣」者，聞說大乘甚深空義，盡謗真諦一切法相，無世因緣成一闡提，為是不得。「如是等人自言我聰」，是第三段重明向前謗經之人堅執難捨，自謂聰明能解深義，故執不捨。「輕重之罪皆悉覆」下，是第四段重明向前破戒之人覆藏不悔。於中初明犯罪覆藏，先法、後喻。「如是」已下，明由不悔，令罪增長。「是諸」已下，牒以結成不得頓制。「是諸比丘所犯不發」牒前覆藏，「所犯滋蔓」牒前增長。「是故」下結。上來第二如來答竟。

The first [part] above explained what falling [into evil realms] and so forth meant in the previous question. From "or there are persons" onward, in response to "some are called offenses and some are called non-offenses" in the question above, it clarifies the reason why [the precepts] could not be instituted all at once. If they were to be instituted all at once, someone hearing that the precepts are extensive, numerous, and difficult to uphold would break all the precepts; for this reason, they could not be [instituted all at once]. From "how so?" onward, it explains what they break. The first [part] above clarified that the precepts and Vinaya could not be instituted all at once. From "furthermore, there are persons who slander" onward is the second major section, showing that the sūtras and teachings could not be spoken all at once. Therein, it first says, "there are those who slander the profound sūtras and teachings": hearing the teaching on the meaning of permanence, they slander it as being the same as the non-Buddhists. As for "and icchantikas who are fully endowed with [the view of] extinguishing all marks without causes and conditions": hearing the profound Mahāyāna teaching on emptiness, they completely slander all marks of dharmas of the ultimate truth and [deny] conventional causes and conditions, becoming icchantikas; for this reason, they could not be [spoken all at once]. "Such persons say of themselves: 'I am clever'" is the third section, restating that those aforesaid persons who slander the sūtras cling tenaciously and are difficult to dissuade; considering themselves clever and able to understand the profound meaning, they cling and do not let go. From "minor and major offenses are all concealed" downward is the fourth section, restating that those aforesaid persons who break the precepts conceal [them] and do not repent. Therein, it first clarifies committing offenses and concealing them, first by dharma and then by simile. From "such" onward, it clarifies that because of not repenting, they cause offenses to multiply. From "these" downward, it takes up [the points] to conclude that they could not be instituted all at once. "These monks do not disclose what they have violated" takes up the previous concealment; "what they have violated spreads and proliferates" takes up the previous proliferation. "Therefore" downward concludes it. The above is the conclusion of the second [part], the Tathāgata's reply.