大般涅槃經義記 1.222

1.222

自下第三佛對純陀廣顯前應。問曰：直爾辨直便足，何勞說應？釋言：權隱導引化廢，故須辨應。其義何也？若不明佛應身有滅，無由使人厭捨有為。若不明佛應身受供，無由使人成就檀行，趣入無為，故須辨應。文中有四：初佛催供，明佛有待；二「爾時純陀聞佛語已舉聲啼」下，明應有為；三「如來不欲久住」已下，對前第二明應有滅；四「我今受汝所獻供」下，對上第一明應有受。

From here down, the third [section], the Buddha extensively reveals the previous [matter of the] responsive [body] to Cunda. Question: If simply distinguishing the true were sufficient, why bother speaking of the responsive? Explanation: If the expedient were hidden and the guiding teaching abandoned, [sentient beings could not be converted]; therefore it is necessary to explain the responsive. What is the meaning of this? If one did not make clear that the Buddha's responsive body undergoes cessation, there would be no way to cause people to feel revulsion and abandon conditioned things. If one did not make clear that the Buddha's responsive body accepts offerings, there would be no way to cause people to accomplish the practice of giving (dāna) and enter the unconditioned; therefore it is necessary to distinguish the responsive. There are four parts in the text: First, the Buddha urges the offering, making clear that the Buddha has dependence; second, from "at that time Cunda, having heard the Buddha's words, raised his voice and wept..." downward, makes clear that the responsive is conditioned; third, from "the Tathāgata does not wish to abide long..." downward, in contrast to the second above, makes clear that the responsive undergoes cessation; fourth, from "I now accept the offering you have presented..." downward, in contrast to the first above, makes clear that the responsive has reception.