大般涅槃經義記 4.288

4.288

佛答有二：一明此偈不為一切，唯為世王；二「復次」下明此兼為持戒人中見他過者，不為好心治他過者。前中有四：一明此偈不為一切，唯為世王；二「若無因」下汎明諸佛非無因說，將來類已；三「阿闍世」下正明本昔說偈所因，世王害父不自剋責，反來責佛「如來有智，熟見調達無量世來常欲害佛，云何如來聽其出家？」故我答之，初先偈答，「佛告」已下直言呵嘖；四「以是」下結說所為。第二段中，初明此偈為持戒中見他過者，「若復」已下明其不為，受他教誨，轉教他者。

The Buddha's reply has two parts: first, clarifying that this verse was not for everyone, but solely for King Ajātaśatru; second, from "furthermore" onward, clarifying that this was additionally for those among precept-holders who see others' faults, and not for those who correct others' faults with good intentions. In the former part there are four points: first, clarifying that this verse was not for everyone, but solely for King Ajātaśatru; second, from "if without cause" onward, generally clarifying that the Buddhas do not speak without a cause, analogizing the future to oneself; third, from "Ajātaśatru" onward, directly clarifying the cause for having spoken the verse in the past: King Ajātaśatru harmed his father and did not reproach himself, but instead came to reproach the Buddha: "The Tathāgata has wisdom and has clearly seen that Devadatta through immeasurable lifetimes constantly wished to harm the Buddha; why did the Tathāgata permit him to go forth from the household life?" Therefore I answered him, first answering in verse; from "the Buddha told" onward, directly scolding him in words; fourth, from "by this" onward, concluding the intention of what was spoken. In the second section, first he clarifies that this verse was for those among precept-holders who see others' faults; from "if again" onward, he clarifies that it was not for those who receive others' instruction and in turn teach others.