大般涅槃經義記 4.123

4.123

就月喻中，文別有六：一明如來體無起盡，示有生滅；二「如此滿月餘見半」下喻明如來體無虧盈，示有增減；三「如滿月一切現」下喻明如來體無差別，應物有眾；四「如羅睺」下喻明如來體無衰損，示受侵惱；五「如月六月一蝕」下喻明如來體無脩促，示有長短；六「如明月眾生樂見」下喻明如來體無違順，示有樂厭。就初段中，先喻、後合。第二段中，先喻、次合，「如是眾生所見」已下重辨前喻，「如來身」下重約顯法。第三段中，先喻、後合。第四段中，文別有三：一正明如來體無衰損，示受侵惱，先喻、後合；二「如二人」下明化受惱害者無罪，於中先喻，次約顯法，「如來如是於未來」下結明化意；三「如良醫勤教子」下明化所為，為制戒律，故受侵惱，先喻、後合。喻中有二：一當時善教、二滅後得益。合中亦爾，先合現教，「欲令比丘於佛滅」下合後得益。後兩段中皆先立喻，後合可知。

In the parable of the moon, the text is divided into six: first, it explains that the Tathāgata's substance has no arising or ending, yet manifests as having birth and extinction; second, from "just as with this full moon others see a half" onward, the parable explains that the Tathāgata's substance has no waning or waxing, yet manifests as having increase and decrease; third, from "just as the full moon appears to all" onward, the parable explains that the Tathāgata's substance has no distinction, yet responds to beings in multiplicity; fourth, from "just as Rāhu" onward, the parable explains that the Tathāgata's substance has no decline or damage, yet manifests as undergoing violation and affliction; fifth, from "just as the moon is eclipsed once in six months" onward, the parable explains that the Tathāgata's substance has neither length nor brevity, yet manifests as having long and short; sixth, from "just as sentient beings delight in seeing the bright moon" onward, the parable explains that the Tathāgata's substance has neither discord nor concordance, yet manifests as being delighted in or loathed. In the first section, there is first the parable and then the correspondence. In the second section, there is first the parable, then the correspondence; from "what is seen by sentient beings like this" onward, it re-examines the previous parable; from "the Tathāgata's body" onward, it reapplies it to reveal the Dharma. In the third section, there is first the parable and then the correspondence. In the fourth section, the text is divided into three: first, directly explaining that the Tathāgata's substance has no decline or damage, yet manifests as undergoing violation and affliction, with the parable first and then the correspondence; second, from "just as two persons" onward, explaining that those transformed who undergo afflictive harm incur no sin, wherein there is first the parable, then the application to reveal the Dharma, and from "the Tathāgata is like this in the future" onward, concluding with an explanation of the intent of transformation; third, from "just as a skilled physician diligently instructs his son" onward, explaining the purpose of transformation—it is in order to institute the monastic precepts that he undergoes violation and affliction—with the parable first and then the correspondence. In the parable there are two: first, skillful instruction at that time; second, obtaining benefit after his extinction. In the correspondence it is also like this: first, corresponding to the present instruction, and from "wishing to cause the monks, after the Buddha's extinction" onward, corresponding to obtaining benefit later. In the latter two sections, both first set forth the parable, and their subsequent correspondences can be known.