觀彌勒上生兜率天經贊 2.103

2.103

The Eulogy says: Below is the extensive answer. There are four parts: first, answering his passing away here; second, from 'At that time, within the seven-jeweled terrace of Tuṣita Heaven' downwards, answering his birth in that heaven; third, from 'By the count of years in Jambudvīpa' downwards, taking occasion of the words to speak of the time of his descent to birth, clarifying the lifespan of his stay in that heaven; fourth, from 'The Buddha told Upāli, this is called Maitreya' downwards, a general conclusion. Within the first there are seven, and in this passage there are three. First, the year and month of the end of his life. 'Twelve years from now' signifies that having heard the prophecy, he is able to cross over the twelve links of dependent origination in saṃsāra. As for 'the second month,' the Mahāparinirvāṇa-sūtra, fascicle thirty, says: 'The second month is called warm spring. In the month of warm spring, the myriad things sprout and grow, planted roots and cuttings, flowers and fruits bloom and flourish, rivers and streams are full, and the hundred beasts nurse their young; at this time sentient beings mostly produce notions of permanence. To destroy this permanence, it is taught that all dharmas are impermanent, teaching only that the Tathāgata is permanently abiding and unchanging. Among the six seasons, early winter is withered and desolate, not loved or delighted in by the multitude, while warm spring is mild and nourishing, coveted and loved by people. To destroy sentient beings' worldly pleasure, the expounding of permanence, bliss, self, and purity is likewise so. Saying "the second month" is an analogy for the two kinds of dharmakāya: the svabhāva-kāya and the jñāna-dharmakāya. Not delighting in winter is an analogy for the wise not delighting in the Tathāgata's impermanence in entering nirvāṇa. Delighting in the second month is an analogy for the wise delighting in the Tathāgata's permanence, bliss, self, and purity. Planting is an analogy for hearing the Dharma with joy, giving rise to the bodhi mind, and planting all wholesome roots. The rivers are an analogy for all the great bodhisattvas of the ten directions coming to my presence to consult and receive such a Great Nirvāṇa scripture. The hundred beasts nursing their young is an analogy for my disciples generating all wholesome roots. Flowers are an analogy for the seven factors of awakening, and fruits are an analogy for the four fruits [of the recluse]. For these reasons, nirvāṇa takes place in the second month. Siṃhanāda said: "Birth, renunciation, attaining awakening, and turning the wonderful wheel of Dharma are all on the eighth day; why is nirvāṇa alone on the fifteenth day?" "Good son! Just as on the fifteenth day the moon neither wanes nor waxes, so it is with all buddhas: entering great nirvāṇa has no waning or waxing; therefore on the fifteenth day they enter nirvāṇa. Just as when the moon is full on the fifteenth day there are eleven things: first, destroying darkness; second, causing one to see the path and what is not the path; third, causing one to see the false and the true; fourth, removing oppressive heat and obtaining cool clarity; fifth, being able to crush the arrogant minds of fireflies; sixth, putting an end to all thoughts of thieves and robbers; seventh, removing sentient beings' fear of vicious beasts; eighth, being able to open the utpala flowers; ninth, closing the lotus flowers; tenth, inspiring in travelers the thought to advance on the road; eleventh, causing all sentient beings to enjoy receiving the five desires and obtain much pleasure. The Tathāgata's full moon is also like this: first, destroying the darkness of ignorance; second, expounding the true path and the false path; third, revealing the false perils of saṃsāra and the level tranquility of nirvāṇa; fourth, causing people to leave behind the heat of greed, anger, and delusion; fifth, destroying the illumination of non-Buddhists; sixth, destroying the thief of the fetters of afflictions; seventh, eradicating the mind that fears the five hindrances; eighth, opening the minds of sentient beings to plant wholesome roots; ninth, covering the minds of sentient beings regarding the five desires; tenth, inspiring sentient beings to advance in cultivating practice towards great nirvāṇa; eleventh, causing all sentient beings to delight in cultivating liberation. Therefore on the fifteenth day he enters nirvāṇa."' Since the principles are identical, the time of his nirvāṇa does not differ from that of the Buddha. The above clarifies the year and month.