釋迦譜 4.25

4.25

祐敬惟。涅槃義總八味。古今講論精理已備。妄率愚管。略言其跡。夫常住至寂畢竟無為。但機感所誘隨方應俗。既曰現生焉得無滅。斯則群萌覩始終。而法身無出沒也。是以假言背痛而方轉甘露。託臥右脇而還放光明。此無病之跡也。及千㲲既纏而示雙足於迦葉。金棺將闔而起合掌於摩耶。此不滅之徵也。無病而示病。不滅而現滅。故知。灰身顯權常住真實。月喻妙音不其明乎。

Sengyou respectfully reflects: The meaning of nirvāṇa sums up eight flavors; past and present discourses have fully elaborated its profound principles. Presumptuously relying on my humble view, I shall briefly speak of its traces. Indeed, the eternally abiding supreme quiescence is ultimate non-action; it is only elicited by the capacities and responses of beings, adapting to regions and conforming to worldly ways. Since it is said to manifest birth, how could it be without extinction? Thus the multitude of beings perceive a beginning and an end, yet the Dharmakāya has neither appearance nor disappearance. Therefore, it feigned back pain and only then turned the sweet dew, and relied on lying on the right side while yet emitting radiance: these are the traces of being free from illness. And when, having been wrapped in a thousand lengths of fine cloth, he showed his two feet to Kāśyapa, and when the golden coffin was about to close, he arose with joined palms before Māyā: these are the proofs of non-extinction. Free from illness yet displaying illness; non-extinct yet manifesting extinction. Thus we know that reducing the body to ashes reveals provisional means, while eternal abiding is the reality. Does not the metaphor of the moon and the wondrous sound make this brilliantly clear?