What Exactly Is the Second Moon

The second moon appears when, upon seeing the first moon, one pinches their eyes, causing an illusory second moon to manifest, identical or similar to the first. The first moon remains steadily present before the eyes, while the second moon moves when the hand moves, its manifestation unstable, subject to arising, ceasing, and change. From this characteristic, one can discern which is the true moon and which is the false moon, and upon which the other depends for existence and manifestation. The second moon arises from the first moon; without the first moon, one cannot pinch out a second moon, nor is there a hand to do the pinching. The first moon symbolizes the true mind, the Tathāgatagarbha. The second moon symbolizes the phenomena of the five aggregates and the mundane world manifested by the transformations of the Tathāgatagarbha. The hand pinching the eyes symbolizes the manas (the thinking mind, the seventh consciousness).

In the very beginning, there was only the manas and the Tathāgatagarbha; there were no five aggregates and no world. It was due to the ignorant, deluded stirring of the manas, reaching outward to grasp and seek, that the Tathāgatagarbha, in accordance with the manas and its ignorance, manifested the universe and the vessel-like world. Subsequently, it transformed to manifest the body of the five aggregates. After the appearance of the second moon, the world became chaotic and complex, with constant arising, ceasing, and change. Truth and falsehood became intermingled, making it impossible to distinguish right from wrong.

The manas then perceives all these phenomena as itself, as its own possession, and thus becomes endlessly attached. Samsara (the cycle of birth and death) arises unceasingly from this, and life thus revolves within the six realms of rebirth, suffering upon suffering, losing the original stillness. Because the manas originally harbored ignorance within, being muddled, confused, and turbid, it refused to abide in stillness. This ignorance surged outward, wanting to perceive something, and thus the world was generated. Once generated, it could never return to the original state of muddled confusion.

All these phenomena manifested by the Tathāgatagarbha originate from the Tathāgatagarbha; they are all shadows of the Tathāgatagarbha, and they are also a second Tathāgatagarbha. You cannot say these phenomena are the Tathāgatagarbha, nor can you say they are not the Tathāgatagarbha. They both are and are not; they are not, yet they are. The relationship is subtle. When all the obscurations of ignorance within the mind are eliminated, you will clearly see the essence of these phenomena—whether they are or are not the Tathāgatagarbha—with perfect clarity and understanding within yourself. There is no need for others to say what is right or wrong; your own mind will naturally decide. If the eyes are free from cataracts, how could one see circular reflections in the lamplight? If the mind is free from ignorance and deluded thoughts, why would one need to pinch their eyes, falsely manifesting and falsely perceiving the five-aggregate world, the second moon, the moon's reflection, or the reflected moon?

In the beginning, it may seem that the manas is still and unmoving, with no realm appearing. Yet, it is not truly as calm as still water or clear waves. In truth, ignorance has been surging beneath the surface all along. When the force of this surging grows strong enough, it breaks through the surface stillness, broadly presenting the vast universe. The causes and conditions for the birth, death, and rebirth of sentient beings are finally complete, and the life forms of sentient beings are born. Where do all mundane phenomena come from? They are all composed of the seven fundamental elements (earth, water, fire, wind, space, consciousness, and perception), originating from the Tathāgatagarbha. The seven fundamental elements are the wealth of the Tathāgatagarbha. The Tathāgatagarbha uses its own wealth to create all phenomena. So, what exactly are all these phenomena? This should be very clear.