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On the symbolism of the mirror in Indo-Tibetan consecration rituals

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Conclusions

The Mahāyāna ideal isaprati \(\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{s} \underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{t} \) hā-nirvā \(\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{n} \) a — liberation with a basis in neithersa \(\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{m} \) sāra nornirvā \(\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{n} \) a, that is to say, neither in the conventional world nor in the true nature of all things (Nagao 1981). Through the consecration proceedings ayidam, Buddha, or Bodhisattva is established insa \(\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{m} \) sāra. Through the employment of the mirror in the consecration ritual, thatyidam, Buddha, or Bodhisattva participates in the actual nature of all things as they are — unestablished, devoid of own nature, like reflected images in a mirror. If the mirror does not resolve the paradox of consecrating the unconsecratable, it holds up a mirror to the impossible mystery of transcendent immanence.

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  1. The Hebrew University, Jerusalem

    Yael Bentor

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Bentor, Y. On the symbolism of the mirror in Indo-Tibetan consecration rituals. J Indian Philos 23, 57–71 (1995). https://doi.org/10.1007/BF01062066

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