First Month Second Month Shadow Moon

Original text from the second volume of the Śūraṅgama Sūtra: The Buddha told Ānanda, "Moreover, that which you use to see me—this seeing essence of luminous understanding—though not the wondrous luminous mind itself, is like the second moon, not the moon's reflection."

Explanation: The Buddha told Ānanda: The seeing essence with which you perceive me is the fundamental source capable of discerning form. Although this seeing essence is not the wondrous luminous mind—the Tathāgatagarbha—it resembles the second moon produced by pressing one's eyes, not the moon's reflection.

The "seeing essence of luminous understanding" mentioned by the Buddha here refers to the seeing nature of the Tathāgatagarbha, yet it is not the most subtle seeing essence of the luminous mind. That is to say, the seeing nature of this "seeing essence of luminous understanding" is the subtle seeing nature of the Tathāgatagarbha. "Reflection" denotes the images perceived by the seven consciousnesses, composed of earth, water, fire, wind, and space.

This involves the relationship between the first moon, the second moon, and the moon's reflection. The first moon refers to the true moon hanging in the sky as seen by the eye consciousness. The second moon is the simulated, identical false moon produced by pressing one's eyes—a virtual image or double vision formed due to misalignment of focus in the eye consciousness. Thus, as long as the first moon is real, the second moon cannot be called false. The second moon perfectly mirrors the shape, color, and all attributes of the first moon; seeing what the second moon looks like reveals exactly what the first moon looks like.

For example: A document in my computer is sent to you via the internet. The file on my computer is the original, analogous to the first moon. The file you receive is a copy, analogous to the second moon, identical to my original file. You cannot claim the file you received is the original file from my computer, nor can you say it is a different, fake file. Another example: When you photocopy a notice, the photocopy—identical in black and white to the original—cannot be said to differ from the original, nor can it be called the original itself. Yet, upon seeing the photocopy, you know what the original looks like. Such is the relationship between the first and second moons.

What is the moon's reflection? It is the reflection of the moon in the sky cast upon a river, resembling the first moon yet differing from it. In shape and color, it differs from both the first and second moons. If the river flows and ripples, the reflected moon distorts, deviating further from the first and second moons, thus being more illusory. The reflected moon emits no light, provides no illumination, can only be admired, and holds no practical value.

The Tathāgatagarbha is the first moon; the seven consciousnesses are the second moon. The moon's reflection is the dharma manifested through the union of the three transformative consciousnesses. "Union and manifestation" means the Tathāgatagarbha directly gives rise to dharmas through seeds; the seventh consciousness directly influences and prompts the Tathāgatagarbha to produce dharmas; the six consciousnesses influence the choices and intentions of the seventh consciousness; and together, the seven consciousnesses discern the dharmas, manifesting them in the mind—thus dharmas appear. The moon's reflection is the dharma manifested within the minds of the seven consciousnesses—utterly illusory, devoid of substantial function or value, like water or fire in a mirror: it cannot quench thirst nor burn. Yet sentient beings remain unaware; the seven consciousnesses remain unaware, ceaselessly grasping at the moon's reflection, striving to seize the moon from the ocean—all in vain.

Dedication: May all merits from our online platform's Dharma propagation and group practice be dedicated to all beings throughout the Dharma realm, dedicated to people worldwide. May the world attain peace, wars cease; may conflicts end, weapons forever rest; may all disasters completely subside! May people of all nations unite in mutual aid, extending kindness to one another; may favorable weather prevail, nations prosper and people thrive! May all beings deeply believe in cause and effect, cherish life with compassion; may they widely cultivate good affinities and virtuous deeds; may they believe in the Buddha, learn the Dharma, and increase their roots of goodness; may they understand suffering, abandon its causes, aspire to cessation, and cultivate the path; may they close the door to evil destinies and open the path to Nirvana! May Buddhism flourish eternally, the true Dharma abide forever; may the burning house of the three realms transform into the lotus land of ultimate bliss!