猿の鏡 | Monkeys with mirrors.

胡が来れば胡を現し、漢が来れば漢を現す。雪峰は仏法を鏡に喩えてこれを「古鏡」と呼んだ。

Dharma is like an Old Mirror that can reflect every hu and han as he/she is. That is what Xuefeng remarked about the dharma’s clearness.

そこに玄沙が「明鏡」を持ってくる。雪峰は少しも慌てず、胡と漢を隠した。玄沙は抜いた刀の収めどころがない。そこで言う、「それはちがう」。雪峰「どうちがう?」。玄沙「百雑砕!」。

究極の古鏡である明鏡は、もはや現さずして現すレベルに達した。胡も漢も出る幕がない。ならば鏡そのものさえ必要ではない。いっそ粉々に砕いてしまえ(百雑砕)。だが胡漢が隠された時点で、それは雪峰には見通されていただろう。鏡もろとも粉砕する大立ち回りは蛇足にすぎなかった。

次に玄沙に代わって、三聖が登場する。歩いていると、猿の群れがいた。すぐさま雪峰は言った、「あの猿どもは古鏡を背負っておる」。秀才の誉れ高い三聖はこう応じた、「永劫の昔から名付けられたことのないものを、何の根拠があって古鏡というのですか」。雪峰は「瑕生也(きずになった)」と言った。

三聖の問がくだらないので古鏡に瑕をつけたということか。それも玄沙の「百雑砕」に遠く及ばない小さな瑕だというのか。次回に続く。

:正法眼蔵「古鏡」の章より

When Xuansha came up with his Bright Mirror, Xuefeng let the hu and han disappear in an instant. Xuansha lost his target before starting the attack and had only to say, “Broken into a hundred pieces.”

Old Mirror will ultimately be one with Bright Mirror that is the clearest mirror, which needs no hu and han or even the mirror itself to demonstrate its clearness. Hence Xuansha said that it could be broken into a hundred pieces. But, because the idea of Old Mirror already implied to have all the qualities of Bright Mirror, Xuansha’s hundred pieces were superfluous.

Another day, Sansheng visited Xuefeng. When they were walking along a path together, Xuefeng saw a band of monkeys and said, “Look, they wear their Old Mirrors”. Sansheng, who was reputed to be a brilliant monk, asked: “What is the basis for your calling that thing, which has been unnamable since antiquity, an ‘Old Mirror’?”. Xuefeng said, “It got scratched”.

What is the scratch? Was the Sansheng’s question ridiculous enough to make a scratch on the super-mirror? Or was it a far smaller and weaker challenge against the Old Mirror than Xuansha’s hundred-pieces blow? Wait till the next post.

From “Old Mirror” in Shobogenzo.

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