大般涅槃經義記 2.180

2.180

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.