大般涅槃經義記 2.181

2.181

第三難中，文別有二：一對前如來解釋墮義責不先制、二「如多人」下對上解律及解木叉責不先制。前中，「爾時男子女人」，假舉問人。自下難辭，「如來久知如是事」者，明佛先知向前墮義，何不先制？責咎如來。如來久知犯罪墮於惡道之事，何不先制？使諸眾生犯竟方制，將無欲令眾生入獄。就後難中，初明世人迷謬無知，先喻、後合。「如來應」下徵責如來不為先說。於中初先以理徵佛，次釋，後結。徵中，「如來應先為說」，總明應說；「勅諸比丘此是犯」等，別明應說。釋中先徵，我以何故徵責如來應先為說？如來能知及能說故。「如來正覺知見正道」是能知也，「唯有如來能說十善」是能說也。能說十善是止善法、增上功德是作善法，此二行法及其義味是其理法。「是故」下結。是佛能知及能說故，我請先制。

In the third objection, the text divides into two: first, in response to the Tathāgata's previous explanation of the meaning of falling, he reproaches [him] for not instituting [the precepts] beforehand; second, from "just as many people" onward, in response to the previous explanations of the Vinaya and the prātimokṣa, he reproaches [him] for not instituting [them] beforehand. In the former, "at that time, men and women" hypothetically introduces the questioner. Below is the text of the objection: "the Tathāgata has long known such matters" clarifies that since the Buddha knew beforehand the aforesaid meaning of falling, why did he not institute [them] beforehand? It faults the Tathāgata. Since the Tathāgata has long known the matter of committing offenses and falling into the evil paths, why did he not institute [them] beforehand? Causing sentient beings to commit [them] first and only then instituting [them]—could it be that [the Tathāgata] wished to cause sentient beings to enter hell? In the latter objection, it first clarifies that worldly people are deluded, errant, and ignorant, first by simile and then by application. From "the Tathāgata should" onward questions and reproaches the Tathāgata for not speaking beforehand for their sake. Therein, it first questions the Buddha on the basis of principle, next explains, and finally concludes. In the questioning, "the Tathāgata should have spoken beforehand for their sake" generally clarifies that he should have spoken; "commanding the monks: 'this is an offense'" and so forth specifically clarifies that he should have spoken. In the explanation, it first asks: for what reason do I question and reproach the Tathāgata that he should have spoken beforehand? Because the Tathāgata is able to know and able to speak. "The Tathāgata, having fully awakened, knows and sees the right path" is the ability to know; "only the Tathāgata is able to speak the ten good [actions]" is the ability to speak. Being able to speak the ten good actions is the dharma of goodness through cessation; "superior merits" is the dharma of goodness through action. These two dharmas of practice, along with their meaning and flavor, are the dharma of principle. "Therefore" downward concludes it. It is because the Buddha is able to know and able to speak that I request [him] to institute [them] beforehand.