Please use this identifier to cite or link to this item:
標題: 儒道釋三家鏡喻析論
A Study of the 'Mirror Metaphor' in Confucianism, Daoism, and Buddhism
作者: Liu Chin-Hsien
關鍵字: 鏡喻;心靈;污染;清淨;影像;Mirror Metaphor;Spirit;Polluted;Peace;Image
出版社: 臺中市:國立中興大學中國文學系
Project: 興大中文學報, Volume 42, Page(s) 79-118.
As something common in daily life which had been frequently used as metaphor
by ancient Chinese to explain historical experiences in the first place, followed by
pointing out philosophical truths implied in human mind and nature, mirror metaphor,
as being compared to the concept of mind occurring in Confucian, Daoist, as well as
Buddhist texts, has been taken to refer to different types of philosophy. Zhuangzi, for
instance, is well known for connecting mirror to the mind of the highest man (zhi ren),
where a similarity between the former's reflective function and the latter's emptiness
is logically constituted. As different from Huainanzi which claims that political affairs
should be based on the emptiness of mind, as being analogical to keep a mirror
without polluted, like what Zhuangzi claims, Xunzi focuses on the connection between
water and mind, arguing that one is unable to make judgments unless one keeps his or
her mind peace, just like there would be no image on the water unless it stops flowing.
By emphasizing mirror's imaging things without gripping, Cheng Mingdao,
obviously influenced by Zhuangzi in terms of the metaphor, praises the sages for their
respect for the essence of the myriad things by responding to them naturally. Zhu Xi,
other Confucian who learns from Xunzi, refers to the mind just as a mirror, where he
provides a teaching that both mind cultivation and physical understanding are
contributive to mind-enlightenment. Besides, paying more attention to desire restraint
than scholars as mentioned, Wang Yangming, who combines Zhuangzi's mirror
metaphor with Buddhist, takes his concept of liang zhi as something responding to
things without attachments, as parallel to mirror's appearance according to what things are present. It should also be mentioned that comparing with Confucianism and Daoism, Buddhism has the greatest frequency of using mirror metaphor, where the
world humans are living is said to be so illusory, just like no reality should be shared
by images reflected on the mirror. But, given the truth that the essence of mirror
should be defined by its function of lighting up its (various) objects, it is also
analogically claimed with a great number in the Buddhist texts that all the dharma are
revealed by the function of prakrti, and that the Bodhisattva would realize itself, in
accordance with the aspiration of all living creatures, as infinite dharmakaya,
respectively. Definitely, how prakrti relates to the dharmakaya should depends on
what teaching system one claims, and this is why there is an idea held by Hua-Yen
system that prakrti serves as an origin of dharmakaya, as contrary to Fa-Hua system,
which claims that all dharmakaya are essentially implied by prakrti.

Appears in Collections:第42期

Files in This Item:
File Description SizeFormat
3.pdf1.87 MBAdobe PDFView/Open
Show full item record

Google ScholarTM


Items in DSpace are protected by copyright, with all rights reserved, unless otherwise indicated.