一切經音義 51.12

51.12

懷兔非月（通路反。正因正業前依釋教已具說訖。今引儒書所說曉示未聞。王充論衡曰儒者皆云日中有三足烏日者陽精火也。月中有白兔蟾蠩月者陰精水也。安得烏處火而不燋。兔居水而不溺。相違而理不然也。李淳風注稽聖賦引抱朴子云。今得道者及有妙術之人亦能入火不燒入水不濡且俱為人倫而其異如矣。此王生安知日中之烏月中之蟾兔而不如人間之術士有能入水入火者與常烏凡兔之不同乎。又云業感在星天之上日月之中其形雖同彼必神明之類不可以人理凡情之所挍測者矣。說文云兔獸名也象踞後點象其尾　兔頭與象同故從㲋省）。

"Conceals a hare is not the moon" (Fanqie: 通 + 路 [tù]. The correct cause and correct action have already been fully explained before according to Buddhist teachings. Now, teachings of Confucian texts are cited to enlighten those who have not heard them. Wang Chong's Lunheng states: 'Confucian scholars all say that within the sun there is a three-legged crow; the sun is the essence of yang and fire. Within the moon there is a white hare and a toad; the moon is the essence of yin and water. How could a crow dwell in fire without being scorched, and a hare reside in water without drowning? This is contradictory and unreasonable.' Li Chunfeng's commentary on the Jisheng fu cites the Baopuzi: 'Those who attain the Way now and persons of wondrous arts can also enter fire without being burned and enter water without getting wet; yet both belong to human kind, and their differences are like this. How could this Master Wang know that the crow in the sun and the toad and hare in the moon are not like the sorcerers among humans who can enter water and fire, differing from ordinary crows and common hares?' It also says: 'Karmic retribution resides above the starry heavens and within the sun and moon. Although their forms are similar, they must be of the spirit-like class, which cannot be measured by human principles and worldly sentiments.' The Shuowen jiezi says: 'Hare is the name of a beast. It resembles [the animal] crouching, and the dot at the end resembles its tail. The head of a hare is the same as that of an elephant, hence it derives from the abbreviated 㲋.')