Dhamma as a Mirror

[Ceisiwr]

I gave up the five hindrances
for the sake of finding sanctuary.
I took Dhamma as a mirror
for knowing and seeing myself.

I examined this body,
all of it, inside and out.
Internally and externally
my body appeared hollow.

Thag 2.26

I particularly like these stanzas. What does it mean to take the Dhamma as a mirror? We take the teachings of the Buddha and use them to analyse ourselves, our experiences, so as to let go. We use them like a raft, a raft of useful concepts. We use the various teachings as a means of letting go, rather than as a basis for all kinds of theories. That doesn't of course then mean that the concepts don't have definitive meanings. They do, and we should stick to the meaning of the words and teachings that the Buddha gave us, for it is via those teachings that we cross over, until there is neither a near nor far shore anymore. Those are my views on how to take the Dhamma as a mirror. How does everyone else understand it?

[Sam Vara]

I think it's a beautiful passage - thanks for bringing it to our attention.

What struck me was the positive lead it gives us in knowing ourselves. In western thought, we have the Delphic Maxim Know Thyself, which influences so much of our philosophy and culture. Self-knowledge is, apparently, a valuable mental asset in the west. But we are given no help in how this is to be done - how do we get started, and what should we actually be looking at? Is there a method?

Here, though, we are given dhammādāsa: the mirror of the Dhamma. We are as the Buddha said we are, at least in terms of what needs to be known for our salvation. And ñāṇadassana, knowing and seeing, is applied directly to ourselves. There are lots of times in the suttas when "knowing and seeing" are praised by the Buddha. Admittedly, it usually goes on to say that what needs to be known and seen as they really are are the khandhas, or the sense bases, or nama-rupa. But this really brings it home in a compressed manner - this is us we are talking about.

Thanks again.

[Ceisiwr]

I think it's a beautiful passage - thanks for bringing it to our attention.

What struck me was the positive lead it gives us in knowing ourselves. In western thought, we have the Delphic Maxim Know Thyself, which influences so much of our philosophy and culture. Self-knowledge is, apparently, a valuable mental asset in the west. But we are given no help in how this is to be done - how do we get started, and what should we actually be looking at? Is there a method?

Here, though, we are given dhammādāsa: the mirror of the Dhamma. We are as the Buddha said we are, at least in terms of what needs to be known for our salvation. And ñāṇadassana, knowing and seeing, is applied directly to ourselves. There are lots of times in the suttas when "knowing and seeing" are praised by the Buddha. Admittedly, it usually goes on to say that what needs to be known and seen as they really are are the khandhas, or the sense bases, or nama-rupa. But this really brings it home in a compressed manner - this is us we are talking about.

Thanks again.

I think that is a great point. We aren't trying to "know and see" some metaphysical reality, but ourselves.

[DNS]

Anatta -- nothing permanent there. Every time you look at the mirror, there is a different image. It's never the same. Even an inanimate object in a mirror is different the next time it is in front of the mirror. "You can't step into the same river twice."

[jinic]

It's in dn16

The Mirror of the Dhamma
8. "But truly, Ananda, it is nothing strange that human beings should die. But if each time it happens you should come to the Tathagata and ask about them in this manner, indeed it would be troublesome to him. Therefore, Ananda, I will give you the teaching called the Mirror of the Dhamma, possessing which the noble disciple, should he so desire, can declare of himself: 'There is no more rebirth for me in hell, nor as an animal or ghost, nor in any realm of woe. A stream-enterer am I, safe from falling into the states of misery, assured am I and bound for Enlightenment.'"

9. "And what, Ananda, is that teaching called the Mirror of Dhamma, possessing which the noble disciple may thus declare of himself?

"In this case, Ananda, the noble disciple possesses unwavering faith in the Buddha thus: 'The Blessed One is an Arahant, the Fully Enlightened One, perfect in knowledge and conduct, the Happy One, the knower of the world, the paramount trainer of beings, the teacher of gods and men, the Enlightened One, the Blessed One.'

"He possesses unwavering faith in the Dhamma thus: 'Well propounded by the Blessed One is the Dhamma, evident, timeless, [18] inviting investigation, leading to emancipation, to be comprehended by the wise, each for himself.'

"He possesses unwavering faith in the Blessed One's Order of Disciples thus: 'Well faring is the Blessed One's Order of Disciples, righteously, wisely, and dutifully: that is to say, the four pairs of men, the eight classes of persons. The Blessed One's Order of Disciples is worthy of honor, of hospitality, of offerings, of veneration — the supreme field for meritorious deeds in the world.'

"And he possesses virtues that are dear to the Noble Ones, complete and perfect, spotless and pure, which are liberating, praised by the wise, uninfluenced (by worldly concerns), and favorable to concentration of mind.

10. "This, Ananda, is the teaching called the Mirror of the Dhamma, whereby the noble disciple may thus know of himself: 'There is no more rebirth for me in hell, nor as an animal or ghost, nor in any realm of woe. A stream-enterer am I, safe from falling into the states of misery, assured am I and bound for Enlightenment.'"

https://www.accesstoinsight.org/tipitak ... .vaji.html

[Ceisiwr]

It's in dn16

Yes, but the usage seems to be different there.

[Bundokji]

I understand it the same way DNS explained it. Wisdom traditions teach "two truths", which is helping us to pay attention to what truly persist, which can be easily overlooked through the apparent synchronicity the mirror test provides.

[jinic]

It's in dn16

Yes, but the usage seems to be different there.

I think the poem means that he stilled the hindrances, attained stream entry and with mindfulness of the body destroyed his taints...

[pegembara]

I gave up the five hindrances
for the sake of finding sanctuary.
I took Dhamma as a mirror
for knowing and seeing myself.

I examined this body,
all of it, inside and out.
Internally and externally
my body appeared hollow.

Mirror is a good metaphor for self reflection. Just curious why no mention of examining the mind and finding it equally empty.

The body is the bodhi tree,
The mind is like a clear mirror.
At all times we must strive to polish it,
And must not let the dust collect.

Fundamentally no wisdom-tree exists,
Nor the stand of a mirror bright.
Since all is empty from the beginning,
Where can the dust alight

[Joe.c]

The body is the bodhi tree,
The mind is like a clear mirror.
At all times we must strive to polish it,
And must not let the dust collect.

Fundamentally no wisdom-tree exists,
Nor the stand of a mirror bright.
Since all is empty from the beginning,
Where can the dust alight

This one is from someone who was confused as well. Who tried to one up another with words, but don't explain the path. No path = confusion.

Buddha never say all is empty from the beginning. But he did say this:

“Mendicants, Samsara has no known beginning.
“Anamataggoyaṁ, bhikkhave, saṁsāro.

No first point is found of sentient beings roaming and moving in samsara, shrouded by ignorance and fettered by craving.
Pubbā koṭi na paññāyati avijjānīvaraṇānaṁ sattānaṁ taṇhāsaṁyojanānaṁ sandhāvataṁ saṁsarataṁ.

Mirror is used for reflect our life experience with Buddha's words. Hence we are completely aligned our life experience with Buddha/Dhamma/Ariya Sangha. To purify, to crossover, to transcend and going to one straight direction to Nibbana.

o Btw, don't try hard to get rid of hindrances straight without Precepts and hear true dhamma first. One will get into more confusion.

[Mahabrahma]

The Buddha has described Himself as His all pervading Dhamma. Become like the Buddha, Become Enlightened, and you will see the full Dhamma when you look in the mirror.

[Joe.c]

The Buddha has described Himself as His all pervading Dhamma. Become like the Buddha, Become Enlightened, and you will see the full Dhamma when you look in the mirror.

Dude, you dream too much.

[SarathW]

The Buddha has described Himself as His all pervading Dhamma. Become like the Buddha, Become Enlightened, and you will see the full Dhamma when you look in the mirror.

Dude, you dream too much.

[sakyan]

Just as a mirror is used to examine one's face, one's body.

The dhamma i.e all dhammas are dukkha, anicca,anatta was used as a ground to examine the 5 khandas by the Venerable one.

The khandas were seen as they really are, hollow and empty of permanence, happiness and self.

All fetters were eradicated, The mind attained deathless.

[justindesilva]

The Buddha has described Himself as His all pervading Dhamma. Become like the Buddha, Become Enlightened, and you will see the full Dhamma when you look in the mirror.

Reflection of damma as in a mirror depends on the level of damma that we have gained,
One may start these reflections from five precepts to ashtanga seela and higher depending on how much we have dedicated ourselves to observe budda damma
In 1926 edited by Narada thero of sri lanka a book in english by name "Mirror of damma" was published by the buddhist publication society and is available to be down loaded on internet by addressing the name of the book Mirror of damma"
Hope you may be benefitted .