大般涅槃經疏 18.28

18.28

「善男子我法滅時」下，第四重結釋迦佛法。又三：一明將滅起爭、二明拘睒彌國佛法遂滅、三大眾悲歎。初文，如〈迦葉品〉明。洛沙者，河西云：從波羅奢樹出，出時純蟲，外國以染毛。「爾時拘睒彌」下，第二明佛法遂滅，因六百起爭相害致滅。「爾時拘尸」下，第三大眾悲歎。又三：初大眾悲歎、次迦葉慰撫、三大眾悲止發心。言聞滅則悲、聞不滅即悲止。達非滅非不滅即發心，故知非滅非不滅而滅而非滅大作利益。

From "Good son, when my Dharma is extinguished" onwards is the fourth [part], which again concludes with the Dharma of Śākyamuni Buddha. This also has three [parts]: first, explaining that as it is about to be extinguished, disputes will arise; second, explaining that in the country of Kauśāmbī the Buddha's Dharma will thereupon be extinguished; third, the great assembly laments in sorrow. The first text is as explained in the "Kāśyapa Chapter". As for 'lac' (lakṣā), Hexi says: it comes from the palāśa tree; when it emerges it is purely worms, and foreign countries use it to dye wool. From "At that time, in Kauśāmbī" onwards is the second [part], explaining that the Buddha's Dharma will thereupon be extinguished, being brought to extinction because six hundred [bhikṣus] initiate disputes and harm one another. From "At that time, in Kuśinagara" onwards is the third [part], the great assembly lamenting in sorrow. This also has three [parts]: first, the great assembly laments in sorrow; next, Kāśyapa consoles them; third, the sorrow of the great assembly ceases and they generate the mind [aspiring to awakening]. That is to say, hearing of its extinction they grieve, and hearing of its non-extinction their grief ceases. Realizing that it is neither extinguished nor unextinguished, they then generate the mind. Therefore, know that being neither extinguished nor unextinguished, yet extinguished and not extinguished, it brings great benefit.