What Do the First Moon, the Second Moon, and the Moon’s Reflection Respectively Refer To?

(2) Original text from Volume Three of the Surangama Sutra:

The Buddha addressed Manjusri and the great assembly: "All Tathagatas of the ten directions and the great Bodhisattvas, within the Samadhi of their own abiding, perceive that the seeing and the conditions of seeing, along with all conceived appearances, are like flowers in the sky—fundamentally non-existent. This seeing and its conditions are originally the wonderfully pure and luminous essence of Bodhi. How can there be within it any distinction of 'is' or 'is not'? Manjusri, I now ask you: Regarding yourself as Manjusri, is there another Manjusri who is Manjusri, or is there no other Manjusri?" "So it is, World-Honored One," replied Manjusri. "I am the true Manjusri. There is no other Manjusri who is Manjusri. Why? If there were such a one, there would be two Manjusris. Yet now, it is not that there is no Manjusri. Within this, there truly exists no duality of 'is' and 'is not.'"

Explanation: The Buddha told Manjusri Bodhisattva and the great assembly: Within the Samadhi of equal abiding in concentration and wisdom, which all Tathagatas and great Bodhisattvas of the ten directions dwell in themselves, the seeing-essence, the conditions that give rise to the seeing-essence, and all conceived appearances are like flowers in the sky—fundamentally non-existent. This seeing-essence and its conditions are originally the subtle, pure, luminous essence of Bodhi. Why then distinguish within it what 'is' or 'is not'? Manjusri, I now ask you: Take yourself, Manjusri—is there another Manjusri called Manjusri, or is there no other Manjusri? Manjusri Bodhisattva said: "So it is, World-Honored One. I am the true Manjusri. There is no other Manjusri called Manjusri. Why? If there were a 'Manjusri,' there would be two Manjusris. Yet now, it is not that there is no Manjusri. Within this, there truly exists no duality of 'is' and 'is not.'"

Original text:

The Buddha said: "This wondrous luminous seeing and all empty dust are likewise. Originally, they are the supremely wondrous luminous Bodhi, the pure, perfect true mind. Delusively, they are divided into form and emptiness, as well as hearing and seeing. They are like the second moon. Which is the true moon? And which is not the moon? Manjusri, there is only one true moon. Within it, there is naturally no 'is moon' or 'is not moon.' Therefore, all the various manifestations and clarifications of seeing and dust that you now perceive are called false thinking. You cannot within them bring forth 'is' or 'is not.' It is because of this essential truth, the wondrously enlightened luminous nature, that you are able to point or not point."

Explanation: The Buddha said: This wondrous luminous seeing-essence and all empty dust are likewise. Originally, they are the supremely wondrous luminous Bodhi, the pure, perfect true mind. Delusively, they are divided into form and emptiness, as well as the perceptions of the six consciousnesses (hearing, seeing, etc.). It is like the second moon: Which is the moon? Which is not the moon? Manjusri, as long as there is one true moon, within the true moon there is originally no distinction of 'is moon' or 'is not moon.' Therefore, the seeing-essence and dust appearances you now observe, with all their various manifestations and clarifications, are called false thinking. You fundamentally cannot bring forth 'is' or 'is not' within them. It is because of this essential true mind, the nature of wondrous enlightenment and luminosity, that you are able to point or not point.

Here the Buddha states that the seeing-essence of the seven consciousnesses and the conditions that give rise to seeing, along with all conceived appearances, are like flowers in the sky—fundamentally non-existent, having nothing at all, because they are originally the subtle, pure, luminous essence of the Tathagata-garbha Bodhi-nature. How could there exist within this any distinction of 'is' or 'is not'? It is just like yourself, Manjusri Bodhisattva—there is no other Manjusri called 'is Manjusri' or 'is not Manjusri.' The Buddha particularly emphasizes that the mind-consciousness that sees, the conditions that give rise to seeing, and all perceived dharmas are the true mind of the first moon—there is no second moon or reflected moon. The second moon and reflected moon are also the wondrous luminous Bodhi true mind's own nature. All Buddhas and Bodhisattvas of the ten directions perceive the Bodhi-nature true mind; they do not perceive the false appearances manifested by the true mind. As long as Bodhi is true, everything is true. There is no need to distinguish true from false—the whole is entirely True Suchness, the substance of the One True Dharma Realm.