大般涅槃經集解 22.5

22.5

Sengliang states: The simile of the moon has six points. This first [point] clarifies that although it appears to arise, it does not arise, confirming the traces [manifested] before responding to beings in the preceding chapter and elaborating on the meaning of permanence. As for why, when the sun was asked about first, the moon is answered first, it is because the affairs of the moon are extensive. Fayao states: It clarifies the beginning and end of the traces of a single response [of the Buddha]. Sengzong states: Within this simile there are five layers. First, it brings up the beginning and end of the present single teaching transformation; second, it clarifies that this is not only here, but throughout the ten directions; third, it relies on the lunar eclipse to explain how he manifests having blood drawn from his body, while in reality he cannot be harmed; fourth, it reveals the length and shortness of lifespan as responding in accordance with beings' resonance; fifth, it clarifies that the Tathāgata is the king of all sages and is able to benefit beings. As for beings not seeing it because Mount Sumeru obstructs it: there are four continents, Mount Sumeru is in the center, and the sun and moon move in circumambulation around it.