大般涅槃經義記 2.181

2.181

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.