大般涅槃經集解 41.50

41.50

案僧亮曰：經為滅重惡故出。若惡不息，經則名隱。經隱故，一切法滅也。寶亮曰：釋所以不明者，如外問藏積七寶，要具四種因緣方出用耳。一為穀貴、二擬賊來賞賚、三為值惡王贖命、四擬財物難得時出用。明佛意亦然，如說四時教，後眾生斷常見病發，便為說《涅槃經》，令物情得法味以自充，如為穀貴而須食也。既起煩惱，於行道事發，便為說常教，如賊來運財而賜賞。眾生智慧命不續，如值惡王贖命。既起結業，招生死八苦，今說於極理，令解心得發，是於生死也。是以眾生起種種病時，如來欲為滅此之惡故，以說此理而導物也。既顯祕藏之義如此，便呵迦葉向難，然後正答。明迦葉佛法于時住世七日後方滅。何以然？此是淨土眾生，神根㑺利、智慧滋多，故七日之中受持悉得。過是已後，不復須此音聲章句，故言其滅，理實常恒而不毀也。今此世界愚癡無智，穢濁居懷，不體於常故，所以須分明宣辨理本常住，豈容滅耶？

Sengliang comments: The sūtra appears in order to extinguish grave evils. If evil does not cease, the sūtra is said to be hidden. Because the sūtra is hidden, all dharmas perish.
Baoliang comments: Explaining why it was not made manifest, it is like the external simile of storing the seven treasures, which requires four conditions before they are brought out for use: first, when grain is expensive; second, as a reward when bandits arrive; third, to ransom one's life when encountering an evil king; fourth, to be brought out for use when wealth is difficult to obtain. This clarifies that the Buddha's intention is also like this: just as after expounding the teachings of the four periods, when sentient beings develop the sickness of annihilationism and eternalism, he preaches the Nirvāṇa Sūtra for them so that their minds may obtain the flavor of the Dharma to satisfy themselves, just as food is needed when grain is expensive. Once afflictions arise and manifest in the practice of the path, he preaches the eternal teaching for them, just as wealth is brought out to bestow rewards when bandits arrive. When sentient beings' life of wisdom is not sustained, it is like ransoming one's life when encountering an evil king. Once fetters and karma arise, bringing about the eight sufferings of saṃsāra, he now speaks of the ultimate principle to cause understanding to arise in their minds, which rescues them from saṃsāra. Therefore, when sentient beings develop various sicknesses, the Tathāgata, wishing to extinguish these evils for them, preaches this principle to guide them. Having thus revealed the meaning of the secret treasury, he reproves Kāśyapa's previous challenge and then gives the direct reply. He clarifies that the Dharma of Krakucchanda Buddha remained in the world at that time for seven days before perishing. Why is this? The sentient beings of that pure land had sharp faculties and abundant wisdom, and so within seven days they were completely able to receive and uphold it. After that, they no longer needed these sounds, phrases, and sentences; hence it is said to have perished, whereas the principle is actually constant and indestructible. In this present world, people are foolish and without wisdom, harboring impurity in their minds and failing to realize permanence; therefore, it is necessary to clearly expound and distinguish the principle that is fundamentally permanently abiding. How could it ever perish?