MirrorAllegoryinJapaneseBuddhism(ZehoMiwa)
MirrorAllegoryinJapaneseBuddhism
ZehoMiwa
Introduction
Thisresearchbeganwiththeconfirmationoftheexistenceofthe
mirrorasanagencyforunderstanding,andfromthecharacteristicviews
ofthephrase&Buddha'seye,orBuddha'svision'(buts昭2"，仏眼)and
Nichiren's(日蓮,1222-1283)viewstothesutras.
Fromtimeimmemorialthemirrorhasbeenusedtoreflectinasphere
rangingfromtheordinarytotheextraordinary・Atthesametime,the
word@mirror'hasbeenusedallegoricallyinvarioustextsbecauseofits
characteristics,bringingaboutamysticalatmosphereincontext.
IntheliteratureofNichirenaswell,ithasbeenconfirmedthatthe
word$mirror'hasbeenusesabundantlyinallegoricstatement,and
delvingintothequestionofitsmeaning,basedonthedoubleentendre
，
ofthemirrorasareflectorofphenomena(orarecordofthefuture)
andthestandardofthemirror,wecanunderstandbasedonsimple
reasoningthatthemirrorisexpressedasanobjectoftranscendencyin
thesutras,whicharethestatementsoftheBuddha,andinBuddhist
commentaryandargument.
Whilethisconsiderationbeganwiththeestablishmentofthesimple
question，“Whythemirror？”itcametoshifttoanattempttoconfirm
howthesymbolofthemirroranditsoperationsaresubmergedin
(I)
MirrorAllegoryinJapaneseBuddhism(ZehoMiwa)
thedeepestlevelofhumanconsciousness.Asaresult,alongwith
considerationofthecharacteristicsofthemirrorasviewedbyNichiren,
comparisonwiththemirrorasasymbolobservedinthehistorical
JapaneseclassicsknownastheFourMirrors,namelythe"O-hagqmj
(大鏡)'',"Imq-haga叩(今鏡)","MizIJ-haga叩(水鏡)",and"MqsIJ-んαgα”
（
1
）
(増鏡)",hasbeenmade.
ThecharacteristicofthemirrorasseenintheFourMirrorsisthat
fromthevisualclarityinherentinthemirror,itmeantfaithful
revelationofasuccessorasahistoricalfact.Furthermore,itcameto
giverisetothemeaningofcreatingastandardthroughclearvision,by
criticallyreflectinghistory.ThishasalreadybeenpointedoutbyShinobu
Origuchi(折口信夫)andMasaoMaruyama(丸山真男),butregarding
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戒)ideology,theypoi-ntoutthattheimportanceofthemirrorallegory
ofthetimeslayinitsabilitytopurelyrevealhistoricalfact・Acommon
elementinalltheFourMirrorsisthatthereisavenerablenarrator,
o陶加α(theoldman,翁),transcendingnaturaltimeconnectedwitheach
mirror,andthemirrorsymbolizesthestatementsofthenarrator.
Comparingthesecharacteristicswiththeallegoryofthemirrorin
Nichiren'sworks,wecanunderstandthatNichirensawthesutras,which
arethestatementsofthetranscendentexistenceoftheBuddhawhowas
enlightenedeonsago(久遠仏釈尊),andinparticulartheLotusSutra,as
amirror,andasthesestatementsarewithoutrestrictionbytime,the
necessityofthesutrastoassumestandardizationcanalsobeperceived.
(1)ZehoMiwa,Theldeaof"Mirror"inNichiren'sLetters,'in"Osaki
Gakuho"No.152(1996)
(
2
）
、
MirrorAllegoryinJapaneseBuddhism(ZehoMiwa)
Simultaneously,aswepursuethemetaphorofthemirrorinthe
statementofJapaneseBuddhism,Iwouldalsoliketotryreconsidering
fromametaphoricviewpointthe$mirror'thatliesintheoldestlayer
ofNichiren'sconsciousness・Asafurtherdevelopment,Iwilluseitas
aclueinconsideringtheolderlevelofreligiousconsciousness,andas
anideologicalkeynoteinreconcilingShintoismandBuddhism.
1.Regardingallegory
Alinguisticexpressionandthemeaningitexpressesareindivisible.
Twofacesofonesuchlinguisticphenomenonarereferredtoasfigurative
（
2
）
meaningandrhetoricalflourish.
Thefigure,whichis"theattirewornbyastatement,''hasthetwo
heretoforeexistentdefinitionsof"theaspectofastatement''and"a
formofexpressionseparatefromthesimpleexpressiveform,''andthe
definitionexpressedbythelatteristheallegoryasfigurativemeaning.
Allegoryisnotonlyaform,moreover,butisalsodefinedasthe
transitionofthemeaningtoafigurativemeaning.
Rhetoricalflourishandallegory=figurativemeaningisareciprocal
interaction.Therefore,withregardtoallegory,thedefinitionsofform
andmeaningexistwithoutoverlappingperfectly.Theallegoryreferred
tohereissimile,metaphor,metonymv,andsynecdoche.(Ontheother
(2)Isawbelowthesebooksabouttheallegory.AkabaKenzo,
"KOtoba-to-imi-wo-kanngaeru,Thinkingaboutalanguageanditsmean,
アブ
{IAmetaphorandanimage,'&nApoemandarhetoric'(NatSumeshobo,1998),NobuoSato, "Rhetoric-kankaku,Thesenseofrhetoric"
(Kodansha-gakujutu-bunko,1992),KenichiSeto,"Metaphor-shiko,The
metaphoricthinking"(Kodansya-gendai-shinsho,1995)andsoon.
（
3
）
／
MirrorAllegoryinJapaneseBuddhism(ZehoMiwa)
hand,simpleallegorywithoutform=figurativemeaningisreferredto
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Simileissaidtobeaclearfigureofspeech,usuallyexpressedinthe
form"AislikeB,"whilemetaphorhasitsbaseasadirectlyconnected
express10n
"AisB."Themotivationtiedbysimileandmetaphorisdue
tothesimilarityofAandB,butreversely,itispossibletotiethe
twoitemseveniftheyhavecompletelycontrarymeanings.Originally,
therewasatrendtoslightsimilecomparingtometaphor,butbecause
twoliteraryelementscanbetiedbytheexpression"like,"itisalso
possibletoproduceamoreaudacioUsfusionofwordsthanmetaphor.
Inotherwords,itbecomespossibletogeneratelinguisticdiscordthrough
useofheterogeneity.Aslongastheexpressionclearlydeliversthetwo
essentials,therelationshipbetweensimileandmetaphorisunderstood
tobe"Metaphorisabridgedsimile,''andinthiscasethemetaphoris
referredtoas$revealedmetaphor'andlinguisticdiscordisanticipated.
Thatistosay,itisnecessarytotaketheviewpointthatsimileand
revealedmetaphorarenotrealizedbasedonessentialsimilarity,but
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Inallegory,motivationisthebasisforclassifyingintotypes,but
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andcontents,orthingandowner,whilesynecdocheisatransposition
ofmeaningthroughrelationshipssuchasthewholeandthepartorthe
seedandthevariety・Withinthesefourtypesofallegory,allegoryusing
theword{mirror'canberestrictedtometaphorandsimile.
Regardingsimileandrevealedmetaphor,itisthoughtthataslong
asthetwoliteraryelementscanbeconfirmed,thereisnoneedto
（
4
）
MirrorAllegoryinJapaneseBuddhism(ZehoMiwa)
considertheseparatemeaningsofthewordstoagreatextent,but
regardingthemanyotherhiddenmetaphors,onlyoneliteraryelement
isclearlyexpressed,soitisdifficulttoconfirmthemeaninghidden
behindtheword,anditisimportanttoconsidertherelationshipof
themetaphorandthemeaning.
Regardingthesubliminalmetaphorasopposedtotherevealed
metaphor,ifwedelveevendeeper,itconnectswiththepsychological
interpretationwhichcomesfromobservingaperson'smentality・Iwould
liketoconfirmthisinthetheoryofKeizaburoMaruyama(丸山圭三郎).
First,letusconfirmthedefinitionofthemetaphor・Themetaphor
isadiscrepancyordistancefromtheoriginalmeaningoftheword,a
meansofshiftingthemeaningfromtheinherentmeaningoftheword
toanothermeaningbymeansofimplicitmetaphor,aformofallegory
inwhichatransitionduetosimilarityofmeaningcausesanimage
throughanassociationofideas.Takingafootholdinthesedefinitions,
Maruyamasaysthatfromthevanguardtheory,thisshiftisnota
replacementofmeaning,butachangeinthecontentsofthemeaning
ofaword,notareplacementbutanintersection.
Strictlyspeaking,metaphorisnotareplacementofmeaning,itisa
changeinthecontentsofthemeaningofaword.Forexample,itis
saidthatinthecaseofthephrase"tomakedesireblazeup(brnler
dedesir),"theelementsofmeaningwhichmakeupthemeaningbraler
arenotallreplacedwiththeelementsofmeaningofanotherword,
elementsofimplicitmeaningareaddedtotheremainingelementsof
meaning(inthiscase,theelementsofmeaning$togrowimpatient'
and@towriteinlonging'(s'impatienter)areadded).Andifthisis
（
5
）
MirrorAllegoryinJapaneseBuddhism(ZehoMiwa)
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replacement.
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tometaphorandtranspositiontometonymyyieldvariousmeanings,
somewhatincommonwithinsanelanguage,andabstracttheoriginal
，，
(3)KeizaburoMaruyama,"Chaos-mos-no-undo, Theactofchaos-mos,
@VThemetaphorandthemetonymyofdepth consciousness,'ppl27
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(
6
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MirrorAllegoryinJapaneseBuddhism(ZehoMiwa)
word.Inotherwords,inthelinguisticpictureinthesubconscious,words
donotcoincidewithaparticularmeaningoradirectionalobject
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Furthermore,whilewordsinthesuperficialconsciousnessaresubject
torulesoffusionwithotherwords(linkingofexpressions)andrules
todecidetheappropriateword(rulesofuniting),asthedifferences
betweenwordsinthesubconsciousarenotcodedinalinkingrelationship,
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therearenorulesfordecidingtheappropriateword,sooneworddoes
notexcludethemeaningsofotherwords,butthemeaningscometo
mutuallyoverlap,leadingtoavarietyofmeanings.Inotherwords,
theintersectionofwordsduetosimilarityinthesuperficialconsciousness
isrestrictedasfollows:itonlyoccursonceinatrackedconditionwith
onesourceandisirreversible.However,inthesubconscious,similarity
ofsoundcausesintersectionofsequence,withamultiplicityofdimensions,
andispolyphonousandreversible.
Forexample,themeaningoftheword$sα加rq'(cherryblossoms)
setsoffarangeofassociatedimages,forexamplethepeachandthe
plumblossoms,thetinyfresh-watertroutwhichcanbecaughtinthe
seasonofthecherryblossoms,ortheshrimpandtheshellswhichare
thecolorofthecherryblossoms.Ontheotherhand,thereisanother
groupofimageswhichissetoffbythesoundofthewordinour
associationofideas.Inthiscase,$sα伽r(z'isassociatedwith!mα畑rα
(pillow),､uﾉα伽『α'(aJapanesestorehouse),@んαgI"･q'(Shintodance),
@y(zg"q'(araisedplatformforfestivalsorforbuilding),and
（
7
）
MirrorAllegoryinJapaneseBuddhism(ZehoMiwa)
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betweenthesewords.(omission)ThatiSwhatbringsaboutthe
humourwhenproductsofassociationbysoundsuddenlyriseintothe
fieldofconsciousness,producingmeaninglesswitticismsandplayson
wordssuchas虎αme"ohoIJyo7･jtosﾉ""ohoIJ(「亀の甲より年の功」，
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anidiommeaning @Wisdomgrowswithage')and"tα内加suzume
（「着たきり雀｣,apunontheoldJapanesestoryShitα虎加SIJzI"刀eor
TheSparrowwiththeCutTongue.Literallymeans !thesparrow
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Wecanconfirmanexampleofconsciouslyrenderingexpressionto
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ageandsubliminallanguage,inthe31-syllableJapanesepoetryknown
as”αhα(和蝋
Therefore,whenconsideringmetaphorintheJapaneselanguage,it
shouldbepossibletofindawaytoapproachthesubcOnsciousbycoming
intocontactwiththevariousmeaningsthatwordshave.Sohowabout
themetaphorandthemetonymyoftheword!mirror'inthesuperficial
consciousnessandthesubliminalconsciousness？
Themeaningofthesuperficiallinguisticmetaphoroftheword
{mirror'canberoughlyclassifiedintothreetypes,derivedfromits
フ
characteristics.First,derivedfromitsfunctionofreflectinganaspect,
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(4)Ibid.,pp.162.
(5)Seebelow,KeizaburoMaruyama, "Kotoba-to-muishiki,Alanguage
andanunconsciousness,'
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8
7
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.
（
8
）
MirrorAllegoryinJapaneseBuddhism(ZehoMiwa)
withtheimagesofvisualclarity,proof,accuracy,absoluteness,and
thereforestandardization,whichithascometobeasymbolof;second,
derivedfromtherelativerelationshipofthemirrorwiththeimageor
thepersonorobjectbeingreflectedwiththeimage,themeaningcomes
toincludetherelationshipofconformingtooneoriginalsource(s5soh"-
jcb増e"，「相即一元」);andthird,becausethemirrorintervenesbetween
thepersonorobjectbeingreflectedandtheimage,themeaningsof
（
6
）
limitationandsuperficialityareyielded.
Ontheotherhand,ithasbeenpointedoutthatthemirror(鏡,キャ
ウ，紗oIJ,mirror)onthesubliminallinguisticlevelhasthesamesound
initsChinesereadingas経（キャウ,hyo",sutra)and観（クワン，向α"，
view)soundslike巻（クワン,kan,volume);andintheJapanesereading
鏡（カガミ，んαgqmj,mirror)soundslike神(カミルα",god).
Havingtakenastandingonallegorism,Iwouldliketoadda
considerationofthe{mirrOr'thatcanbeconfirmedintheworksthat
JapaneseBuddhistshavebequeathedtous・However,Iwillincludesimile
andrevealedmetaphorinmyuseoftheword$metaphor.'
2．TheMirrorasSeenintheBuddhistSutras
First,letmerefertotheresearchofAkiraKawanami(河波晶）
（
7
）
regardingthemirrorasseenintheBuddhistsutras.
KawanamitakesupthemetaphorofthemirrorasseeninBuddhist
(6)Seebelow,TanikawaAtsushi,"Kagami-to-hifu,AmirrorandaskinThemythologyofart''(Pola-bunka-kenkyujo,1994).
(7)AkiraKawanami,"DaijO-bukkyO-shisO-ronko,''pp.192∼152(Daitoshuppansya,1994).
(
9
）
MirrorAllegoryinJapaneseBuddhism(ZehoMiwa)
sutrasinhisconsiderationofwisdom,inparticularintheformative
developmentofthewisdomasthegreatroundmirror(dqjg刀勿o-chj,大
円鏡智),andfromtherelationshipwiththeformationofsutrassuchas
thePr噸屈p〃αmita-siZかα(｢般若経』),P(z"-choIJ-saル"zej-cMzg-siZかa（『般
舟三昧経」),AUqtqmsα加-sZZかa（『華厳経』),andS峨脆UqtZ-uyZZ加or
Apq7･j"2jtayIJs-siZかa（『無量寿経｣)inthedevelopmentprocessofearly
TheravadaBuddhism,hedividesintofourstages.
AccordingtoKawanami,therelationshipbetweentheearliestBuddhist
ideologyandthemirrorisfrequentlyconfirmedinthePWfZapammita
sizt7･qs(般若経典),whichteachthat"Allthingsofthisworldarenonsubstantial''(jssqj-hqj-凧一切皆空),andfromtheallegOryoftheimage
inthemirror,itisexplainedthatthenon-substantialityofthedharmas,
theemptiness・Inthisallegory,theimageisthedharma,themirroris
themind,anditisthoughtthatthesetwoarerealizedinacorrelative
andcontributivecausalstructure,andthepositionofdependenceonly
onthemindcanbeseen・Furthermore,hepointsoutthatthelater
generationoftheJapaneseTendaidoctrineofPerfectHarmonyofMirrors
andObjects(hy6z5-e"yiZ,鏡像円融)wasdevelopedinthepracticeofthis
dependenceonlyonthemind.
Hecontinuestosaythattheargumentregardingthemirrorandthe
imageisactivelyacceptedinthePq"-"oIJ-sα"-mei-c航昭suかα,andthe
allegoryofthemirrorisusedinthepracticeofthes(zma(WOfseeing
Buddha(舵"伽tSIJ-Zα"m(zj,見仏三昧).InthissqmMhj,onebecomesaware
oftheBuddha(themirrorimage)aboveaperson'sonewill(themind=
themirror),andoneawakenstotheinsubstantialityoftheBuddhaand
theself,andinthesameway,onetriestoawakenone'sperceptionof
（〃）
MirrorAllegoryinJapaneseBuddhism(ZehoMiwa)
theinsubstantialityofone'smind.Inthiscase,thecorrelativerelationship
betweentheBuddhaseen,themaldistributionofthemind,andemptiness
withouttheselfcanbeperceived.
Withregardtothefirsttwosutras,asthemainpointistoteachthe
insubstantialityofthemirrorimage,themirrorisinvokedasanegative
image,butwhenwecometotheKego"sutra,themirrorcomestotake
themysteriouspositionofexistencebutatthesametimenonexistence,
ornonexistencebutatthesametimeexistence,anditissaidthatthese
characteristicsaremanifestedinsagqrq-mudm-scz"2ad/tiortheOcean-
imprintmeditation(んα伽-zα"m(zj,海印三昧).Thisisastheocean=the
mirror,andtheimprint=theimage,andallcreationsinthecosmosare
reflectedinthesurfaceofthegreatocean.Inotherwords,theinfinite
mindreflectstheBuddhistuniverse,andwiththeabandonmentof
subjectivityortheego,itissaidthatthemindcorrespondstothe
，
Buddhistuniverse.Wecanseeatrulysplendidandactiveuseofthe$mirror.
TheworldoftheaffirmativemirrorhasbeendevelopedinthePure
Landsutras(浄土経),andintheSIJ肋aU(ztZ-uyiZ加orApqr加刷yuS-s"〃α，
theworldofthePureLandcorrespondstothemirrorthatisthe
omnipresentmind,whichmeansthatthemindofalllivingbeingsspreads
outtotheBuddhistworldoftheinfinitetendirections.
Kawanami'smainpointistheintimacyoftherelationshipbetween
theformationofthewisdomlikethegreatroundmirrorandthePure
Landteachings,buthealsosaysthat,"throughoutallofTWe『αu面da
Buddhism,itcreatesabasisforacommonreligiousexperience.''To
relatethecommoncharacteristicsinthesutrasmentionedhere,the
mirrorandtheimageareinacorrelativerelationship,inwhichthe
（〃）
MirrorAllegoryinJapaneseBuddhism(ZehoMiwa)
mirroristhemindofalllivingbeingsandtheimagereflectedisat
variancetheworldoftheBuddha,theworldofthetendirections,
Buddhaorreality,buttheyareindivisiblefromthemindwhichknows
them.
ThenhowabouttheLotusSutra，whichKawanamididnottakeup？
IntheLotusSutra,exceptingthebeginningandtheending,thereisonly
onepassagein!TheBenefitsObtainedbyanExpounderoftheDharma
XIX'inwhichwecanconfirmteachingusingthe@mirror.
Theirbodiesareextremelypure
Likeclearlapislazuli.
Allthosesentientbeings
WhopreservetheLoMsSUtr(z
Willgladlylookuponthem.
Justasallphysicalimages
Reflectinaclearmirror,
Thebodhisattvaswillseeintheirownbodies
Everythinginthisworld.
Theyaloneseeit,
Whilenooneelsedoes.
Allthosesentientbeings,deUqs,humans,
A
s
I
"
･
q
s
,
h
e
l
l
d
w
e
l
l
e
r
s
,
e
v
e
r
h
u
n
g
r
y
s
p
i
r
i
t
s
,
Orbeastsinthemanifoldcosmos
Willalsoappearinthisbody
（
8
）
Withtheirphysicalimages.
(8)EditedbyHokekyo-hukyu-kai,"Shin-kUn-ryOdokuHokekyo-kaiketsu,"
pp.481(Heirakuji-syoten).ButlsawtheLotusSutratranslatedin
English・Seebelow,"BDKEnglishTripitakal3-ITheLotusSutra,"
p
p
.
2
7
4
,
1
9
9
3
)
.
(12)
MirrorAllegoryinJapaneseBuddhism(ZehoMiwa)
Inotherwords,itisthesectionwhichteachesthatifonedoesthe
f
i
v
e
p
r
a
c
t
i
c
e
s
o
f
a
c
c
e
p
t
i
n
g
,
r
e
a
d
i
n
g
,
c
h
a
n
t
i
n
g
,
i
n
t
e
r
p
r
e
t
i
n
g
a
n
d
c
o
p
y
i
n
g
theLotusSutra,onewillbecomeapersonlike$thebrilliantmirror
l
w
h
i
c
h
r
e
f
l
e
c
t
s
a
l
l
o
f
r
e
a
l
i
t
y
.
A
n
i
n
t
e
r
p
r
e
t
a
t
i
o
n
o
f
t
h
i
s
m
i
r
r
o
r
a
l
l
e
g
o
r
y
inthesutratexthasbeenbequeathedtousinthe"Hokekyo-JikidanSho''(「法華経直談紗』),saidtohavecomeaboutintheconversations
oftheTendaiinthelatterhalfoftheMiddleAges,roughlybetween
1450andl550.
（
9
）
Accordingtothe"Hokekyo-Jikidan-Sho,"the$mirror'inthesutras
hasthetwotypesofmeaningknownas!thetwolawsofcolorand
mind,'andsaysinparticularaboutmentalitythat"Becauseitisthe
mirrorofthementalityofeverylivingbeing,itfloatswithoutbecoming
evenslightlycloudedbytheoperationsofgoodandevil.Asarule
regardingthemirror,itisanextremelyimportantteachingintheShinto
andinBuddhism,bothexotericBuddhismandesotericBuddhism,
”
explainingthatthemirrorisanallegorysymbolizingthementalityof
everylivingbeing,andsuchamirrorisasecretaffairofextreme
importanceinBuddhismingeneral,andevenextendingtoShinto.Here
againwecanconfirmthefigurativemeaningofthe$mirror'andthe
lmind.'
Bytheway,aswecanseefromthesectioninthesameHokekyoJikidan-Showhichsays, "ThemindofTendaiisofteninthemessage
ofthemirror",theparableofthemirrorandtheimageasonewas
consideredhighlyimportantbytheJapaneseTendaisect.Therefore,I
(9)"HokekyO-jikidan-shO''m,pp.286∼271(Rinsen-shoten,1979)
(I3)
MirrorAllegoryinJapaneseBuddhism(ZehoMiwa)
wouldliketoconfirmtheparableofthemirrorandtheimageasone
ofTendai.
SaichO(最澄,767-822)emphasizestheparableoftheparableofthe
mirrorandtheimageasonein'SﾉtIJgo-Ko肋aj-SM"(「守護国界章』)as
f
o
l
l
o
w
s
:
$
I
w
i
l
l
o
p
e
n
t
h
e
b
o
x
o
f
t
h
e
b
r
i
l
l
i
a
n
t
m
i
r
r
o
r
a
n
d
s
t
a
n
d
a
r
d
i
z
e
（
1
0
）
thefaceofmanwhotakesthepoormeal.'Andinthelowerpartoft
hefirstchapterof"Mα向asﾉｶ晩α"''(『摩訶止観』)ofTendai-DaishiChigj,
allegoryisusedasfollows:
T
h
e
p
u
r
e
a
n
d
p
e
r
f
e
c
t
t
e
a
c
h
i
n
g
o
f
t
h
e
o
n
e
v
e
h
i
c
l
e
d
o
e
s
n
o
t
b
u
d
g
e
,
a
n
d
isnotquietbutinharmony.Therefore,thewholeuniversedoesnot
d
i
s
a
p
p
e
a
r
i
n
s
i
l
e
n
c
e
.
T
h
e
m
e
a
n
i
n
g
o
f
t
h
e
p
e
r
f
e
c
t
h
a
r
m
o
n
y
o
f
m
i
r
r
o
r
s
andimagescannotbeunderstoodbywords.Thisiswhatiscalled
passingonfromteachertodisciple.
Themindofouronewillisintheemptystateandthetemporary
stateandthestateofavoidingemptinessandnon-emptiness,andthey
a
l
l
l
e
a
d
t
o
e
m
p
t
i
n
e
s
s
,
t
o
r
e
a
l
i
t
y
,
t
o
t
h
e
B
u
d
d
h
a
'
s
n
a
t
u
r
e
i
n
h
e
r
e
n
t
i
n
alllivingbeings.Thesearenotthreethingsbuttheybecomethree,
theyarethreethingsbuttheyarenot,theydonotmeetordisperse,
andtheymeetanddisperse,theydonotmeetanddisperse,theyare
notthesameandnotdifferentandtheyarethesameandtheyare
different.Totakeanexample,itisastheuncloudedmirror,thelack
o
f
e
v
e
n
s
l
i
g
h
t
c
l
o
u
d
i
n
e
s
s
i
s
e
m
p
t
i
n
e
s
s
,
t
h
e
i
m
a
g
e
r
e
f
l
e
c
t
e
d
i
s
t
e
m
p
o
r
a
r
y
,
themirroritselfisinthestateofavoidingemptinessandnon-emptiness.
Thesethreedonotmeetnordotheydisperse,thelight,themirror
(
1
0
)
{
&
D
e
n
g
y
O
d
a
i
s
h
i
z
e
n
s
h
n
"
v
o
l
u
m
e
2
,
p
p
.
2
5
6
∼
6
(
S
e
k
a
i
s
e
i
t
e
n
k
a
n
k
o
k y o k a i , 1 9 8 9 ) . 、
(14)
MirrorAllegoryinJapaneseBuddhism(ZehoMiwa)
andtheimagemeetastheyare,theyarenotl,2,and3,butthey
（
1
1
）
arel,2,and3.
Sincethen,aspassedoninthephrase@Itcannotbeunderstoodunless
i
t
i
s
p
a
s
s
e
d
o
n
o
r
a
l
l
y
,
'
o
r
a
l
t
e
a
c
h
i
n
g
h
a
s
b
e
e
n
c
o
n
s
i
d
e
r
e
d
i
m
p
o
r
t
a
n
t
b
y
t
h
e
J
a
p
a
n
e
s
e
T
e
n
d
a
i
s
e
c
t
.
I
w
o
u
l
d
l
i
k
e
t
o
c
o
n
f
i
r
m
t
h
i
s
f
r
o
m
t
h
e
s
t
a
n
d
p
o
i
n
t
ofallegory.
EssentiallythePerfectHarmonyofMirrorsandlmagesistheexistence
ofthethreekindsoftruthofemptiness,temporarinessandthestate
ofavoidingemptinessandnon-emptiness,whichisexplainedinthe
allegoryofthelight,theimage,andthemirror,andintheexplanation
thatweviewthesethreetruthstranquillywiththeonewillofour
hearts・Inotherwords,itisrealismbecauseitrelatesinallegorythe
stateofallexistences.Asofthetimeofthe"Tを"血j-de"-"α"gα加-sﾉtm
y
o
"
(
『
天
台
伝
南
岳
心
菫
j
)
,
t
h
e
a
u
t
h
o
r
a
n
d
f
o
r
m
a
t
i
o
n
o
f
w
h
i
c
h
a
r
e
b
o
t
h
unknown,asyetthereisnogreatseparationfromrealism,butthelast
sectionsays,!TellitintheKego"-sZZかα'andthereisnodiscrimination
ofthemind,theBuddhaandalllivingbeings,soitleadstotheinter
pretationthateveryBuddhistdharmaispossessedinthemindofthe
self,switchingtheemphasistoone'smind.
However,inthe"た"血j-加紬e-s加-gozIJ-"omo"-Jﾉosa""(『天台法華宗牛
（
1
3
）
頭法門要纂』)saidtohavebeenimpartedbySaichO,itsaysthat@The
mirroristhemindofthedharmas'and$Theonemindofallliving
(11)"TaishO-shinshn-daizo-kyO"volume46,pp8c∼9a.
(
1
2
)
"
Z
o
k
u
T
e
n
d
a
i
s
h
n
z
e
n
s
h
o
K
u
d
e
n
l
E
s
h
i
n
r
y
u
l
,
'
'
p
p
.
2
∼
3
(
S
h
u
n
j
u
s
h
a
,
1
9
9
5
)
．
(
1
3
)
"
T
e
n
d
a
i
h
o
n
g
a
k
u
r
o
n
(
N
i
h
o
n
s
h
i
s
o
t
a
i
k
e
i
)
,
'
'
p
p
.
2
5
∼
9
(
I
w
a
n
a
m
i
s
h
o
t
e
n
,
1
9
7
3
)
．
(15)
MirrorAllegoryinJapaneseBuddhism(ZehoMiWa)
b
e
i
n
g
s
i
s
a
s
t
h
e
c
l
e
a
r
m
i
r
r
o
r
,
'
a
n
d
i
n
@
@
K
α
"
ん
5
『
"
抑
"
(
『
漢
光
類
聚
』
)
o
f
l
c
o
n
v
e
y
e
d
b
y
恥
j
m
(
伝
忠
尋
,
1
0
6
5
1
1
3
6
1
,
t
h
e
m
i
r
r
o
r
i
s
s
a
i
d
t
o
b
e
t
h
e
r
e
a
l
nameofthemind,andthemirrorisperfectlyunifiedwiththemind.
TheallegoryofthemirrorthatcanbeconfirmedinsuchTendai
tenetsisinsimileconnectingtWowordSusingthephrase@forexamplei
t
i
s
a
s
,
'
w
h
i
c
h
c
o
n
s
i
d
e
r
i
n
g
c
o
n
f
o
r
m
a
t
i
o
n
t
o
t
h
e
f
i
r
s
t
t
w
o
p
h
a
s
e
s
f
o
l
l
o
w
s
therulesofrhetoricofthesuperficialconsciousness.Therefore,wecan
understandthatthemirrorherefitsthefirstandsecondclassifications
ofmeaningpreviouslydefined.
3.AllegoryoftheMirrorinJapaneseBuddhism
(1)ThemirrorastheMind
AsKawanamipointsout,allegoryofthemirrorinBuddhismrelates
factualrealitytoimagesinparable,oftenusingthecaseofthemind
a
n
d
i
t
s
o
b
j
e
c
t
,
t
e
a
c
h
i
n
g
t
h
e
i
n
s
u
b
s
t
a
n
t
i
a
l
i
t
y
a
n
d
c
o
r
r
e
s
p
o
n
d
e
n
c
e
o
f
r
e
a
l
i
t
y
andthemind.Theallegoryofthemirrorthatcanbeseeninthe
statementsofJapaneseBuddhismisnotanexceptiontothisrule,and
isoftenusedinsimilewhenteachingtherelationshipofthemindand
reality.Theallegoryofthemirrorthatcanbeseeninthestatements
ofJapaneseBuddhismisnotanexceptiontothisrule,andisoften
usedinsimilewhenteachingtherelationshipofthemindandreality.
S
k
i
p
p
i
n
g
d
e
t
a
i
l
e
d
e
x
p
l
a
n
a
t
i
o
n
s
,
i
n
t
h
e
"
H
i
m
i
t
s
I
J
m
q
7
z
d
c
"
･
α
弓
〃
u
s
〃
m
r
O
"
"
(14)Ibid.,pp245∼9
(16)
MirrorAllegoryinJapaneseBuddhism(ZehoMiwa)
(acommentaryontenstagesofspiritualdevelopment,『秘密曼茶羅十住
心論』)ofKukai(空海,774-835),thefourtypesofmirrorsexplainedin
theteachingof"T(z-c"e"g-ch'-"sj"-JI"z''(｢大乗起信論』),namelythe
mirrorofemptinessasthetrueformofthings("yq/itsu願-hy5,如実空
鏡),themirroroftheperfumingcause(加加〃zz-hy5,因薫習鏡),themirror
ofescapefromtheworldofillusions(/i6SyIJtsorj-hy5,法出離鏡),andthe
mirroroftheperfumingcontributorycause(e"加可iZ-hy5,縁薫習鏡),are
takenup,andthefirsttwomirrorsareassignedtheninestagesofhaving
（
1
5
）
nonatureoftheirown.In"SohIJs""ObutsIJ-gj''(theideaofbecoming
a
B
u
d
d
h
a
i
m
m
e
d
i
a
t
e
l
y
,
『
即
身
成
仏
義
j
)
a
n
d
"
H
H
"
｡
_
加
脚
s
加
w
5
s
"
"
(
a
tenfasciclecollectionofpoems,memorials,inscriptions,etc.,『遍照発
揮
性
霊
集
j
)
,
a
l
l
e
g
o
r
i
e
s
s
u
c
h
a
s
&
t
h
e
m
i
r
r
o
r
o
f
t
h
e
m
i
n
d
'
a
n
d
t
h
e
[
c
l
e
a
℃
mirror'areused,butthebasisfortheseexistsintheexistenceofthe
wisdomlikeagreatroundmirrorofthetranscendentBuddha,Whoteaches
in"SohIJsh伽ゾob"ts"-gj"that!Asallimageswithoutexceptionarerevealed
intheclearmirrorontheraisedplatform,themindasamirrorofthe
，
Buddhaisagainandagainrevealingallcolorsandimages.
Further,in"Kα叩"-〃α伽-yos伽"(『観心略要集』)ofEshin-Sozu
Genshin(恵心僧都源信,942-1017),besidestheparableofthemirrorand
theimageasoneandthetheoryinwhichthesixsenseorgansbecome
freedfromanyattachmenttoonefunctionaloneisexpressedusing
（
1
8
）
theallegoryofthemirror,sayingthatalthoughthebodyandthemind
(15)"KObO-daishi-chosaku-zensyu''volumel,pp.544(SankibO-bussyo-rin,
1
9
6
8
)
．
(16)Ibid.,pp.58.
(17)Ibid.volume3,pp270.
(18)"Eshin-sOzu-zensyu''volumel,pp.273∼338(Shibunkaku-syuppan,1%9)
(〃）
MirrorAllegoryinJapaneseBuddhism(ZehoMiwa)
areessentiallypure,theyareovershadowedbydesiresinthesameway
thatthemirrorisdirtiedbydust,andtransposingthemirrorandthe
mindthroughtheirsimilarity,bypolishingthemirroronecanachieve
thevirtueofenlightenmentbywisdom.Besidesthis,Ryohen(良遍,1194
1252)teachesinhisworkof"Hosso-刀娩α"-sh5''(『法相二巻抄』)thatthe
mindisastheclearmirror,andthingsandthemindareofonebody,
（
1
9
）
inhisphrase@objectsdonotexistseparatefromthemirror',Shojo
(証定，1194‐？）clearlystatesinhisworkof“晩"-s版-腕、o加”（『禅
宗網目」)therelationshipbetweenthepracticeofdisciplinesand
enlightenmentusingtheallegoryOfthemindasthemirrorinhis
teaching,$Whereupontrainingisastopolishthemirror,enlightenment
（
2
0
）
islikethemirrorbecomingclearer',andwecanconfirmpassagesin
Gy5nen(凝然,1240-1321)'s@@Kego7z-加紬aj-gi-hy5"(『華厳法界義鏡』)in
whichthemindofalllivingthingsissaidtobeas@thebrilliant
mirror,'andtheperfectharmonyofallthedharmasistaught
（
2
1
）
consideringallthedharmasasmirrorimages.
The@mirror'takenuphereisexpressedinsimileinthesamewayas
the$mirror'ofTendai,anditcanbepointedoutthatthesepassages
qualifyforthefirstandsecondclassificationsofmeaning,using
rhetoricalflourishinthesuperficialconsciousness・Iwouldliketo
additionallyremarkthatbyplacingthemirrorandthemindinthe
sameclass,itispossibletoconfirmtheabovementionedJapanese
teachers'recognitionofabsolutenessontheinnersideofhumanity.
(19)"Kamakura-kyu-bukkyo(Nihon-shiso-taikei),"pp.141(Iwanami-shoten,
1
9
7
1
)
．
(
2
0
)
I
b
i
d
.
,
p
p
・
1
7
5
.
(21)Ibid.,pp244.
(18)
MirrorAllegoryinJapaneseBuddhism(ZehoMiwa)
(2)ThemirrorasaPrecept
IwouldliketofirstconsiderNichiren'steachingsofthe@mirror'from
theviewpointofallegory.
Nichirenusedtwotypesofmeaningfortheword{mirror,'namely
themirrorasastandardandthemirrorasareflectorofphenomena,
inbothcasescommentaryregardingthesutrasandinparticularthe
transpositionoftheLotusSutra.Thesetwoallegoriesbelongtothe
previouslymentionedclassificationsland2,definedas;First,$derived
fromitsfunctionofreflectinganaspect,themeaningwhichexpresses
characteristictransitionsduetointersectionwiththeimagesofvisual
clarity,proof,accuracy,absoluteness,andthereforestandardization,
whichithascometobeasymbolof';second,$derivedfromtherelative
relationshipofthemirrorwiththeimageorthepersonorobjectbeing
reflectedwiththeimage,themeaningcomestoincludetherelationship
ofconformingtooneoriginalsource(相即一元).'
Withoutamirror,onecannotseeone'sownface.Withoutenemies,
少
onecannotseeone'sownfaults.ScholarsoftheShingonandother
schoolsdidnotrealizetheirownfaultsuntiltheymetGrandMaster
（
2
2
）
DengyO.("K(zj-mohIJ-sﾉt5",『開目抄』）
BecauseNichirenthinksaboutthebattleinEijnandJOkynyears
andabouttheprayerofShingonsectthataretwoseriousincidents
onthisJapanesehistoryandwanttoclearmydoubts,Istudiedor
(22)"ShOwa-teihon-Nichiren-shOnin-ibun''volumel,pp.580∼1(SanseidO,
1
9
8
8
)
．
(19)
MirrorAllegoryinJapaneseBuddhism(ZehoMiwa)
askedtwodoctrinesofKenmitsuandthesutrathateachsectsis
dependingon,andlreadthesutrasanddeeplythought.Finally,Iknew
thebigcauseforthoseoccurrences.Weshouldtrypreciselytoreflect
itinthemirrorwithoutcloudiness(Methy5,明鏡)toseeourown
face．Asit,wehavenotexceededittoobserveandknowinthelight
ofthemirrorofBuddhism(B峨紗6,仏鏡)tomeasurethevicissitude
ofanation.(omission)WhenNichirentrytolightennowtheprese
ntconditionofJapanthroughthesutrasasthebrilliantmirror
(Mを卿5,明鏡),itiscertainthattheJapanesepeoplewhowas
reflectedonthismirroristheenemytoourcountryortoBuddhism.
TheLotusSutraisthemirrorofGod(Sh加勿5,神鏡)inthesutrasas
thebrilliantmirrorthatpreachclearlyeverything.Themirrormade
ofbronzeisabletoreflectthefaceandfigureofpeople,nothis
mind.TheLotusSutraasthemirrorofGodisabletoreflectnot
onlythefigureofpeoplebutfromtheconductofincarnationtothe
r
e
s
u
l
t
o
f
f
o
r
t
u
n
e
.
(
"
師
"
加
加
O
g
O
S
肋
"
,
『
神
国
王
御
勤
）
In"K"-moh"-sM'',usingtheterm$tortoiseshellmirror,'standardization
thatmakesonethinkofJianjieideologyisshown,andin"Shi"-ho"ogos肋",absolutenessistaughtbyintersectingthevisualclarityofthe
mirrorandtheabilitytoproveseeninthesacredbooksofBuddhism,
inparticularintheLotusSutra.Therefore,recognizingthattheprinciple
oflendingmeaningtophenomenaandthebaseinreasonthatthemirror
possessesareinagreement,thecorrelativerelationshipcomestobea
correspondingrelationship_
(23)Ibjd.,pp.885∼6
(
2
0
）
MirrorAllegoryinJapaneseBuddhism(ZehoMiwa)
Iwouldliketofocushereonthemetaphorof$themirrorofBuddhism
（
仏
鏡
)
,
i
n
t
e
r
p
r
e
t
i
n
g
u
s
i
n
g
t
h
e
t
h
e
o
r
y
o
f
t
h
e
m
e
t
a
p
h
o
r
i
n
t
h
e
s
u
b
l
i
m
i
n
a
l
consciousness,inwhichwecanconfirmtheintersectionofthewords
q
m
i
r
r
o
r
'
a
n
d
@
s
u
t
r
a
,
'
b
o
t
h
p
r
o
n
o
u
n
c
e
d
&
h
y
o
I
J
'
i
n
t
h
e
C
h
i
n
e
s
e
r
e
a
d
i
n
g
.
A
n
d
regardingtheexpression&themirrorofgod'(神鏡),thereisofcourse
theintersectionof$mirror'and@sutra,'butwecanalsoconfirmthe
g
r
o
u
p
i
n
g
o
f
t
h
e
w
o
r
d
s
$
g
o
d
'
a
n
d
!
m
i
r
r
o
r
,
'
p
r
o
n
o
u
n
c
e
d
@
ん
α
"
z
j
'
a
n
d
粍
a
g
q
m
j
'
r
e
s
p
e
c
t
i
v
e
l
y
i
n
t
h
e
J
a
p
a
n
e
s
e
r
e
a
d
i
n
g
．
C
o
n
t
i
n
u
i
n
g
t
h
i
s
t
r
a
i
n
o
f
t
h
o
u
g
h
t
,
wecaninferthatNichirenconfirmedabsolutenessbasedontheability
toproveandtheclarityoftheteachingsoftheBuddha,andtherefore
t
h
e
s
a
c
r
e
d
n
e
s
s
o
f
t
h
e
s
u
t
r
a
i
n
i
t
s
e
l
f
w
r
i
t
t
e
n
a
s
w
o
r
d
s
,
s
e
e
k
i
n
g
a
b
s
o
l
u
t
e
n
e
s
s
outsidetheself.
InthesamewayasNichiren,theallegoriesinwhichsacredteachings
suchasthecommentaryusethe@mirror'areconsequentlyusedbySaicho,
Eizon(叡尊,1201-1290),Ippen(一遍,1239-1289)andMUju-DOgyo(無
住道暁，1226-1312)．
SaichO'sallegoryofthemirrorcanbeconfirmedinhisworksrelated
totheargumentwithTokuichi(徳-,749-824),suchas"Sh5-go""sIJ紗6”（｢照権実鏡｣),@@S加go-ho紬aj-sy5''(『守護国界章』),@GHoMe-s加加”
(｢法華秀句』)and$@HoMe-houﾉα伽"(『法華去惑』).
（
2
4
）
In@!Sho-go"jts"-Ay5",eachsectionisrelatedinallegoryasamirro
r,andthebookitselfiscalled@thismirror',whileBuddhistcommenta
ry,the40-volumeNirvanasutraandtheLotusSutra,allofwhichare
quotedinthebook,arereferredtoastheclearmirrors.Inthesame
(24)"DengyO-daishi-zenshn"volume2,pp.11∼2
(〃）
MirrorAllegoryinJapaneseBuddhism(ZehoMiwa)
（
2
5
）
w
a
y
,
i
n
"
S
伽
g
o
K
o
航
a
j
S
ﾉ
t
;
;
;
,
i
t
i
s
w
r
i
t
t
e
n
,
@
I
w
i
l
l
o
p
e
n
t
h
e
b
o
x
o
f
t
h
e
brilliantmirrorandstandardizetheuglymanwhotakesthePoor
meal,'andintheTenMysteriesinthefirsthalfoftheLotusSutra,
i
t
i
s
t
a
u
g
h
t
t
h
a
t
b
y
o
p
e
n
i
n
g
t
h
e
c
l
e
a
r
m
i
r
r
o
r
o
n
e
c
a
n
r
e
f
o
r
m
t
h
e
p
e
r
s
o
n
whohasbelievedafalsefaith,andin@$Ho肋g-s"-",''itistaughtthat
theBodhisattvausesthemirroroftheNirvanasutratodistinguishthe
d
e
e
p
d
o
c
t
r
i
n
e
s
o
f
T
h
e
r
a
v
a
d
a
B
u
d
d
h
i
s
m
・
H
e
r
e
w
e
c
a
n
d
e
t
e
c
t
t
h
e
s
i
m
i
l
e
ofthemirrorasastandardreflectinggoodandevil.Again,in"Hoたんe‐
（
2
7
）
houﾉα加W"whenitispointedoutthatTokuichidependsonHui-zhao
(
慧
沼
)
,
t
h
e
t
h
i
r
d
p
a
t
r
i
a
r
c
h
o
f
t
h
e
C
o
n
s
c
i
o
u
s
n
e
s
s
O
n
l
y
s
e
c
t
,
t
h
e
a
l
l
e
g
o
r
y
o
f
t
h
e
m
i
r
r
o
r
i
s
u
s
e
d
,
s
o
w
e
c
a
n
t
e
l
l
t
h
a
t
h
e
r
e
c
o
g
n
i
z
e
d
t
h
e
c
h
a
r
a
c
t
e
r
i
s
t
i
c
n
o
t
o
n
l
y
i
n
B
u
d
d
h
i
s
t
s
u
t
r
a
s
a
n
d
c
o
m
m
e
n
t
a
r
i
e
s
,
b
u
t
a
l
s
o
i
n
h
i
s
m
a
s
t
e
r
.
B
e
s
i
d
e
s
S
a
i
c
h
o
,
E
i
z
o
n
t
e
a
c
h
e
s
i
n
$
T
h
a
t
o
n
e
s
h
o
u
l
d
a
c
q
u
i
r
e
t
h
e
s
c
h
o
l
a
r
l
y
t
o
n
e
'
s
e
c
t
i
o
n
o
f
h
i
s
"
K
5
s
ﾉ
t
5
b
O
S
q
t
S
I
J
g
O
h
y
6
h
q
j
C
M
m
O
7
Z
S
/
i
I
Z
"
(
『
興
正
菩
薩
御
，
（
2
8
）
教誠聴聞集』)thatlookingatthereflectioninthemirrorofone'sown
m
i
n
d
a
s
s
a
c
r
e
d
t
e
a
c
h
i
n
g
i
s
t
o
u
n
d
e
r
s
t
a
n
d
o
n
e
'
s
s
t
u
d
i
e
S
;
I
p
p
e
n
r
e
c
o
g
n
i
z
e
s
t
h
e
m
e
a
n
i
n
g
s
o
f
s
t
a
n
d
a
r
d
i
z
a
t
i
o
n
a
n
d
a
b
s
O
l
u
t
e
n
e
s
s
i
n
t
h
e
n
a
m
e
o
f
A
m
i
d
a
（
2
9
）
l
Buddha,asexplainedinhisworkssuchas!MyOgoasamirror';and
M
u
j
u
a
s
w
e
l
l
w
r
i
t
e
s
c
l
e
a
r
l
y
i
n
h
i
s
!
$
S
h
q
s
e
"
s
/
l
i
Z
"
(
｢
沙
石
集
』
)
t
h
a
t
B
u
d
d
h
i
s
t
textsofcoursebutalsolaytextsareincludedinthephrase@allare
（
3
0
）
,
rnlrrors．
(
2
5
） I
bjd.,pp.372.
(
2
6
） Ibid.volume3,pp.189.
(
2
7
） Ibjd・volume2,pp､83.
(
2
8
） "Kamakura-kyu-bukkyo,''pp.190.
(
2
9
） "
H
O
n
e
n
l
p
p
e
n(
N
i
h
o
n
g
s
h
i
s
6
Z
t
a
i
k
e
i
)
,
'
'
p
p
.
3
4
0
(
I
w
a
n
a
m
i
s
h
o
t
e
n
,
1
9
7
1
1
(
3
0
)"
S
h
a
s
e
k
i
s
y
n
(
N
i
h
o
n
k
o
t
e
n
b
u
n
g
a
k
u
t
a
i
k
e
i
)
,
'
'
p
p
.
1
9
7
∼
8
(
I
w
a
n
a
m
i
-
shoten,1966).
(
2
2
）
MirrorAllegoryinJapaneseBuddhism(ZehoMiwa)
TheallegoryofthemirrorinBuddhistsutrasandcommentariesis
u
s
e
d
w
i
t
h
m
e
a
n
i
n
g
s
u
p
t
o
s
t
a
n
d
a
r
d
i
z
a
t
i
o
n
b
a
s
e
d
o
n
t
h
e
s
i
m
i
l
a
r
i
t
y
o
f
t
h
e
p
r
o
o
f
o
f
l
o
g
i
c
o
f
t
e
a
c
h
i
n
g
a
n
d
t
h
e
v
i
s
u
a
l
c
l
a
r
i
t
y
o
f
t
h
e
m
i
r
r
o
r
,
a
n
d
f
r
o
m
t
h
e
m
e
a
n
i
n
g
o
f
a
g
r
e
e
m
e
n
t
o
f
t
h
e
p
r
i
n
c
i
p
l
e
o
f
r
e
a
l
i
z
i
n
g
p
h
e
n
o
m
e
n
a
andthelogicofteaching,thepositionwastakenthatimagesand
mirrorsareofonesource.Tostatecomparatively,itbecomesthe
recognitionofabsolutenessontheoutside,asopposedtothecaseof
theallegoryofthemirrorofthemind.Andinthemetaphorinthe
subliminalconsciousness,itispossibletopointouttheintersectionof
t
h
e
w
o
r
d
s
,
「
鏡
」
(
h
y
o
"
,
m
i
r
r
o
r
)
a
n
d
「
経
」
(
A
y
o
z
J
,
s
u
t
r
a
)
,
o
r
「
教
」
（
紗
C
u
，
teaching)inallthemetaphors,butonlyinNichirencanweseethe
intersectionofthewords「鏡」（んαgα"zj,mirror)and「神」（加"zj,God).
(3)ThemirrorasaBoundary
Theallegoryofthemirrorthatwehaveconfirmedsofarbelongsto
thefirstandsecondcategoriesofmeaningintheabovementionedthree
typesofsuperficiallinguisticmeaning.However,wecanconfirmthe
thirdmeaninginthe@mirror'ofDogen(1200-1253).Letuslookatthe
1
9
t
h
c
h
a
p
t
e
r
o
f
h
i
s
@
4
S
ﾉ
j
5
6
5
g
e
"
z
6
"
(
『
正
法
眼
蔵
』
)
,
e
n
t
i
t
l
e
d
$
K
o
k
y
o
'
(
T
h
e
O
l
d
M
i
r
r
o
r
,
古
斜
①Weshouldknowwellthatsomewrotedown[thephraseof]asutra
onatreeorastone,andsomeleadersexpounded[theLotusSutra]
(
3
1
)
"
D
O
g
e
n
z
e
n
j
i
z
e
n
s
h
n
"
v
o
l
u
m
e
l
,
p
p
2
2
1
∼
2
3
9
(
S
h
u
n
j
u
s
h
a
,
1
9
9
1
)
.
I
s
a
w
"
S
h
O
b
O
g
e
n
z
O
"
t
r
a
n
s
l
a
t
e
d
i
n
E
n
g
l
i
s
h
,
s
e
e
b
e
l
o
w
,
"
T
h
e
S
h
o
b
o
g
e
n
z
o
”
volumel∼5,translatedbyYuhoYokoi(SankibO-bussho-rin).
(
2
3
）
MirrorAllegoryinJapaneseBuddhism(ZehoMiwa)
inthefieldorthehumanhabitation.Allthiswasaroundmirror,
soarepresentsutras.
②Thismirrorisbeyondwisdom,reason,substanceandphenomena.
True,weoftenfindthewords"abigroundmirror"intheteachings
ofbodhisattvasonhighlevelS,buttheynevermeanthisbiground
mirror.NoneoftheBuddhasevermeanwisdom.Soeveniftheyhave
wisdom,itnevermeansthatwisdomisequivalenttothem.Buddhist
followersmustrealizethattotalkaboutwisdomisfarfromthe
ultimateteachingoftheWay.EvenifweseeorhearthattheBudd
has'mirrorhasalreadyappearedwithus,wemustfurtherrealizethe
nextfact:"ThegreatroUndmirror''isnotalwaysobtainedinthis
lifeortheother;norisitamirrormadeofjewels,ofcopper,of
fleshorofmarrow.Whichutteredthisfour-linedverse,themirror
orthechild？Evenifthechildchantedit，hehadneverlearnedit
fromothers,sutrasorleaders,onlyutteringitwiththemirrorup.
Inhischildhood;Gayasatamadeitaruleonlytofacethemirror.
Heseemstohavehadinnatewisdom.Didthemirrorappear
s
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O
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withthemirror？Whichwasbornearlier？Themirroristhefunction
oftheBuddhas.Hisstatement"notdimeitherinsideandoutside"
meansthat"inside''isnotagainst"outside,"andviceversa;there
isnofrontorback;bothofthemarevisibleasone-whole.Thewords
@lmindandeyeresemblingeachother''meanthatamanseesaman
andthatmindishiseyebothinsideandoutsidethemirror;bothof
thembeingvisibleasone-whole.Thepresentselfandtheworldare
boththeinsideandoutsideof[themirror];thereisnodifference,
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MirrorAllegoryinJapaneseBuddhism(ZehoMiwa)
suchasselfandothers;bothofthembeingvisibleasone-whole.
OthersareSelf,andviceversa.Ontheotherhand,hiswordsmean
thatthemindresemblesthemind,andtheeyedoestheeye,andthat
thereisnothingbutmindandeye.Itisjustaswesaythatmind
andeyeresembleeachother.Whatdoesitmeanwhenwesaythat
mindresemblesmind？ItisjustasChih−chien（三祖僧燦)resembles
Hui-neng(六祖慧能)[inaspiritualcommunion].Whatdoesitmean
thateyeresembleseye？Itmeansthateyeishinderedbyeye・
Thischapterbeginswith,$ItisthekokyothattheBuddhasand
patriarchshavereceived,preservedandtransmittedpersonally,'and
developsconcerning$thegreatroundmirror,'whichappearsinthe
biographyoftheeighteenthpatriarchGayasataandtheVenerable
Samghanandhiin@@Mj"g-te-C"'IJq"te"g-JIj"(｢景徳伝燈録』)@canbeseen
afterthebiographyoftheVenerableSamghanandhi,andplacesthesutra
andtheBuddhasinthesameclassastheroundmirror.Andinthe
biographyoftheVenerableSamghanandhi,intheinterpretationofhis
words,!ThisisthegreatroundmirroroftheBuddhas,Notdimeither
insideoroutside.Theycanbothlookinitequally,Mindandeye,
resemblingeachother,'theidentityofthemirrorisclearlystatedas
follows:@Thepresentselfandtheworldareboththeinsideandoutside
of[themirror];thereisnodifference,suchasselfandothers;bothof
thembeingvisibleasone-whole.Othersareself,andviceversa.'From
this,thefirstandthesecondmeaningsofmetaphorcanbeseen,and
becausethispassageisconnectedto"Wemuststudyroundmirrorsof
theBuddhasandpatriarchs",itisacaseinwhichwecanconfirmthe
limitationandthesuperficialityofthesurfaceoftheBuddhas・This
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MirrorAllegoryinJapaneseBuddhism(ZehoMiwa)
connectswiththeideologyof@"z""'(面授)and&he7z6"tsIJ'(見仏),and
inchapterof@Me"IJ',itiswritten;
Weshouldrespectsuchamenju.Becausewehavegotsomethingslight
inourmind,wearenotalwaysveryprominentpersons.Atthetime
ofmenjuourfacewillchangecompletely.Thatistosay,theskin
ofourfacewillbethreeinchesthickeroronejothinner.Thisskin
itselfwillbeagreatmirror(enlightenment)oftheBuddhas,which
hasnoflawinsideoroutside.Thegreatmirrorgivesthemenjuto
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thegreatmirroritself.
itisexplainedthatbecausetheaspectisconsideredmoreimportantthan
themind,andthecountenanceitselfisthebigroundmirrorofvarious
l
Buddhas,itbecomestheinternalandexternal'uncloudedmirror.
Therefore,inDogen'ssubliminallinguisticmetaphor,thereisan
intersectionnotonlyof「鏡」(hyo",mirror)and「経」(hyoIJ,sutra),
butalsoof「境」(hyo",boundary).Additionally,inthetextof@The
OldMirror,'afterquotingfrom"M肋"sﾉto"''(『日本書紀｣);
Thisshowsclearlythatallthenationstransmitamirror・Tohave
gotitistohavedonethenation・Theysaythatthethreemirrors
havebeentransmittedfromAmaterasu-Omikamiasthesymbolof
thisgoddess・Soacoppermirrorofthefinesttemperisalsomade
fromthespiritofheavenandearth.Whenthepastorpresentcomes,
eachreflectsitselfinthekokyo.Itisthekokyothatilluminatesthe
pastandpresent.
itisexpressedthatthethreemirrorshavebeentransmittedinthe
(32)Ibjd.volume2,pp57(1993)
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MirrorAllegoryinJapaneseBuddhism(ZehoMiwa)
samewayastherankofGod,andasitistaughtthattheoldmirror
isnecessarytOtranscendtimeandilluminatevision,wecandetectthe
intersectionofthewords「鏡」（んαgq",mirror)and「神」（加伽,God).
Andtopointoutacomparisonwiththeabovementionedtwo$mirrors,
itwouldhavetobetherecognitionoftheabsolutenessofthemirror
intheboundary.
Conclusion
Inthispaper,wehavesimplypursuedtheword$mirror'inthewritten
worksandstatementsofJapaneseBuddhism,andconsideredtheword
fromtheviewpointofthemetaphorinsuperficiallanguageandthe
metaphorinsubliminallanguage・Observingthe$mirror'inthisway
asanallegory,itisanexistencetranscendingtimeandspacewhile
showingsynchroneity.Andwehaveunderstoodthatthesubstanceand
therealityarealwaysonthesideofthemirror.
Withregardtoallegory,wehaveconsideredthevariousgeneral
conceptsthemirrorshowsandclassifiedthemintothreecategories,
butwecanconfirmthatasatrend,thegreaterportionareinthe
firstandsecondcategories,teachingbyasimilethecorrespondenceof
themindandactualreality,seekinganabsolutenessintheinnerside
ofhumanity.
Ontheotherhand,inthecaseofBuddhistssuchasNichirenwho
considerthemirror'tobeexceptingthemindoftheself,thereisa
trendtopursueabsolutenessoutsidetheself,andwehaveconfirmed
thatasametaphor,this$mirror'belongstothecategoryofthefirst
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MirrorAllegoryinJapaneseBuddhism(ZehoMiwa)
classification.Inthiscase,ithasbeenpointedoutthattheJapanese
Buddhistsprobablybecamemoreawareoftheabsolutenessand
sacrednessoftheword!mirror'becauseofthemetaphorinsubliminal
languagewhicharisesfromthesimilarityofsound.Specifically,this
l
includestheintersectionintheChinesereadingoftheword@mirror
withthewords@teaching'and@sutra,'andtheintersectioninthe
Japanesereadingwiththeword$god.'However,Dogenalsotaught
superficialityandlimitationatthesametime,andwecanperceive
thatgivingseriousconsiderationtoboundariessuchassacred/civilor
enlightenment/non-enlightenment,hemovedontograduallyteach
correspondence.
Inthisway,theallegoryofthemirrorinJapaneseBuddhismcanbe
reducedtothethreetypesofallegoriestobereferredtoasmind「心｣，
teaching「教｣,andsurface「面｣,whichachieveintersectioninsubliminal
languagewithteaching「教｣,sutra「経｣,andgod「神｣.However,itcan
alsobepointedoutasaconclusionthatitishardtosaythatthe
words@mirror'and@god'universallyintersectinthesubconscious.But
asweapproachmoderntimes,aswecanconfirminShintoismthe
theoryinwhichthemeaning｢,L､｣isdetectedinboththemirrorallegory
oflimitationorsuperficialityandthatofabsolutenessofsacredness,
asafurtherdevelopment,itseemsnecessarytoinvestigatefurtherthe
ShintoideologyoftheMiddleAges.BesideswithregardtoBuddhist
ideology,ameanstoconsidersystematicallythroughouttimeisneeded.
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