THE MOON

(TSUKI)

FULLY ACTUALIZING MOONS is not limited to “three three before” [moons

on the first nine days of a lunar-calendar month] or “three three after” [moons on the
last days of a month]. Moons fully actualized are not limited to “three three before”
or “three three after.”
Since this is so, Shakyamuni Buddha said, “Buddha’s true dharma body as it is,
is open sky. In response to things, forms appear. Thus is the moon in water.”
The thusness of Thus is the moon in water is the moon in water. It is water
thusness, moon thusness, thusness within, within thusness. Thus does not mean "like
something." Thus means exactly.
Buddha's true dharma body is the as it is of open sky. This open sky is the as it
is of buddha's true dharma body. Because it is buddha's true dharma body, the entire
earth, the entire universe, all phenomena, and all appearances are open sky.
Hundreds of grasses and myriad forms — each appearing as it is — are nothing but
buddha’s true dharma body, thusness of the moon in water.
The time when the moon appears is not necessarily night. Night is not necessarily
dark. Do not be limited to the narrow views held by human beings. Even where there
is no sun or moon, there is day and night. Sun and moon are not day and night; each
is as it is.

Dogen's Shobogenzo Fascicle 43: The Moon (Tsuki). Translated by Kaz Tanahashi
 The Moon (Tsuki) 454

The moon is not one moon or two moons, not thousands of moons or myriad of
moons. Even if the moon itself holds the view of one moon or two moons, that is
merely the moon’s view. It is not necessarily the words or understanding of the
buddha way.
Even if you say, “there was a moon last night,” the moon you see tonight is not
last night’s moon. Thoroughly study that tonight’s moon, from beginning to end, is
tonight’s moon. Although there is a moon, it is neither new or nor old, because a
moon succeeds in a moon.
•••
Panshan, Zen Master Baoji, said, “The mind moon is alone and full. Its light
swallows myriad forms. Moonlight does not illuminate objects. Objects do not exist.
Light and objects both disappear. What is this?”
What is said here is that buddha ancestors and buddha heirs always have the
mind moon, because they make moon their mind. There is no mind that is not moon,
and there is no moon that is not mind.
Alone and full means nothing lacking. Beyond two or three is called myriad
forms. Myriad forms are moonlight, not merely forms. Accordingly, Its light
swallows myriad forms. Myriad forms completely swallow moonlight. Here
moonlight swallowing moonlight is called Its light swallows myriad forms. That is
to say, the moon swallows the moon, the moonlight swallows the moon. Therefore,
it is said, Moonlight does not illuminate objects. Objects do not exist.
Since this is so, at the moment of awakening others with a buddha body, a
buddha body comes forth and expounds dharma; at the moment of awakening others
with the boundless body, the boundless body manifests and expounds dharma. This
is nothing but turning the dharma wheel within the moon. No matter whether the yin
spirit or the yang spirit illuminates, no matter whether the moon is a fire jewel or a
water jewel, a buddha body is immediately actualized.
This mind is the moon. This moon of itself is mind. This is penetrating and
comprehending the mind of buddha ancestors and buddha heirs.
•••
An ancient buddha said, “A single mind is all things. All things are a single
mind.”

Dogen's Shobogenzo Fascicle 43: The Moon (Tsuki). Translated by Kaz Tanahashi
 The Moon (Tsuki) 455

Thus, mind is all things, all things are mind. Since mind is the moon, the moon
is the moon. Since mind, which is all things, is completely moon, the all-inclusive
world is the all-inclusive moon; the entire body is the entire moon. Amid the “three
three before and three three after” in the myriad years of this moment, what is not
the moon?
Sun-Face Buddha, Moon-Face Buddha—our body, mind, and environs—are
also within the moon. The coming and going of birth and death is also the moon.
The entire world of the ten directions is the up and down, the left and right of the
moon. Everyday activity at this moment is hundreds of grasses brilliant in the moon,
the mind of ancestors brilliant in the moon.
•••
Touzi, Great Master Ciji of Shu Region, was once asked by a monk,
“When the moon is not yet full, what then?”
The master said, “Swallow three or four.”
The monk said, “After it is full, what then?”
The master said, “Spit out seven or eight.”

What is examined here is not yet full and after it is full. Both are the moon’s
activity. Each of the three or four moons is a complete moon that is not yet full. Each
of the seven or eight moons is a complete moon that is after it is full.
To swallow is three or four. At this moment, the moon that is not yet full is
actualized. To spit out is seven or eight. At this moment, after it is full is actualized.
When the moon swallows the moon, that is three or four. In swallowing, the
moon is brought forth. The moon is swallowing actualized. When the moon spits out
the moon, that is seven or eight. In spitting out, the moon is brought forth. The moon
is spitting out actualized.
Thus, there is total swallowing, total spitting out. The whole earth and the whole
sky are spit out. The whole sky and the whole earth are swallowed. Swallow yourself
and swallow others. Spit out yourself and spit out others.
•••
Shakyamuni Buddha said to Vajragarbha Bodhisattva, “When you look at deep
water and shift your eyes, the water sways. Your fixed eyes

Dogen's Shobogenzo Fascicle 43: The Moon (Tsuki). Translated by Kaz Tanahashi
 The Moon (Tsuki) 456

can turn fire around. When the clouds fly, the moon travels; when a boat goes, the
shore moves. It is just like this.”

Thoroughly study and understand, When the clouds fly, the moon travels; when
a boat goes, the shore moves. Do not study in haste. Do not follow ordinary thinking.
But those who see and hear the Buddha’s discourse as the Buddha’s discourse are
rare. If you study it as the Buddha’s discourse, the round, full enlightenment is not
limited to body and mind, or to enlightenment and nirvana. Enlightenment and
nirvana are not necessarily the round, full enlightenment, nor are they body and
mind.
The Tathagata says, When the clouds fly, the moon travels, and when a boat goes,
the shore moves. In this way the moon travels when the clouds move, and the shore
moves when the boat goes. The meaning of these words is that clouds and moon
travel at the same time; they walk together with no beginning or end, no before or
after. The boat and the shore travel at the same time; they walk together without
starting or stopping, without floating or turning.
When you study someone’s movement, the movement is not merely starting or
stopping. The movement that starts or stops is not that person’s. Do not take up
starting or stopping and regard it as the person’s movement. The clouds’ flying, the
moon’s traveling, the boat’s going, and the shore’s moving are all like this. Do not
foolishly be limited by a narrow view.
The clouds’ flying is not concerned with east, west, south, or north. The moon’s
traveling has not ceased day or night from ancient times to the present. Do not forget
this. The boat’s going and the shore’s moving are not bound by the past, present, or
future, but actualize the past, present, and future. This being so, “full and not hungry
just now” is possible.
Foolish people think that because clouds run we see the immovable moon as
moving, and because a boat goes we see the immovable shore as moving. But if they
are right, why did the Tathagata speak as he did? The meaning of buddha dharma
cannot be measured by the narrow views of human or heavenly beings. Although it
is immeasurable, buddha dharma is practiced in accordance with the listeners’
capacities. Who is unable to take up the boat or shore over and over? Who is unable
to see through the clouds or moon immediately?

Dogen's Shobogenzo Fascicle 43: The Moon (Tsuki). Translated by Kaz Tanahashi
 The Moon (Tsuki) 457

Know that the Tathagata’s words do not make a metaphor of clouds for dharma
suchness, of the moon for dharma suchness, of the boat for dharma suchness, or of
the shore for dharma suchness. Quietly examine and penetrate this. One step of the
moon is the Tathagata’s round, full enlightenment. The Tathagata’s round, full
enlightenment is the motion of the moon. The moon is beyond moving or not
moving, beyond going forward or backward. The moon’s motion is not an analogy.
It is the essence of alone and full.
Know that even though the moon passes quickly it is beyond beginning, middle,
or end. Thus, there is the first-month moon and the second-month moon. The first
and the second are both the moon. Right practice is the moon. Right offering is the
moon. Snapping the sleeves and walking away is the moon.
Round and pointed are not concerned with the cycle of coming and going. The
moon is beyond coming and going; it goes freely and grasps firmly coming and
going, beyond coming and going. Manifesting wind and streams, the moons are as
they are.

Written at the Kannondori Kosho Horin Monastery on the sixth day,

the first month, the fourth year of the Ninji Era [1243].
Monk Dogen.

Dogen's Shobogenzo Fascicle 43: The Moon (Tsuki). Translated by Kaz Tanahashi