Read, reflect, pray

Precious Mirror Samadhi

宝鏡三昧ほうきょうざんまい

Zen verses on transmitting the teaching and on what cannot be grasped by discrimination alone.

English meaning and source text

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English meaning

About this English rendering

This site’s English rendering of the Japanese meaning guide, aligned with this edition. It is separate from the source words for recitation and is not an official liturgy. Sacred sounds are explained where possible, not given speculative literal translations. Historical beliefs, royal authority, illness and protection claims belong to the text; they are not present-day judgments, medical advice or guarantees of results.

The teaching of reality just as it is has been intimately transmitted by Buddhas and ancestral teachers.

Now you have received it. Keep it well in your heart and guard it carefully.

Like snow heaped in a silver bowl, or a white heron hidden in bright moonlight,

things that appear alike are not entirely identical. Within their mingling, their individual ways of being are known.

Its meaning does not reside in thought and words alone, yet it appears in response to the circumstances of encounter.

Move to grasp it, and you fall into an old pattern; lose sight of it, and you fall into hesitation and confusion.

Neither turning away nor reaching to seize it is right. It is like a great mass of fire.

Try to express it merely in embellished writing, and you are already stained by attachment.

It is clear precisely in the darkness of midnight, yet does not reveal its form in the light of dawn.

It supports all things, and through its working various sufferings are removed.

It is not fabricated calculation, yet neither is it a matter of using no words at all.

It is like facing a clear jewel mirror, your form and its reflection looking at each other.

You are not the image in the mirror itself; yet that image is precisely you.

It is like an infant fully endowed with the five aspects called gosō.

The five aspects have multiple interpretations; the original term is retained rather than restricted to a single bodily function. Read it together with the following contrasts of going, coming, arising, and remaining, and the infant’s vocalization.

It is not yet caught in distinctions of going, coming, arising, or remaining.

It cries ‘ba-ba, wa-wa’: sounds that resemble words but do not yet have fixed meanings.

Because its language is not yet formed, it is not naming a particular thing.

Like the six lines of the doubled Li trigram in the Changes, the world of difference and the world of equality interact.

Gather their overlaps and they become three; unfold their transformations and they become five.

It is many-sided like the five flavors of the chishi plant and unshakable like a vajra pestle.

Difference is subtly contained within the center of equality; question and response work together.

Understanding both the root and concrete paths, one walks embodying both.

The interweaving of many things is good. Do not destroy their relationships.

Naturally true and possessing wondrous activity, it cannot be confined to a division between delusion and enlightenment.

When conditions and time ripen, it illuminates clearly while remaining still.

In its minuteness it enters where there is no gap; in its vastness it transcends the limits of place and direction.

Even the slightest deviation loses harmony, like musical pitches that do not agree.

The sudden and gradual paths of awakening are now taught because each sets out a particular aim of instruction.

When those aims diverge, they become measures indicating their respective paths.

Even when the root is understood and the aim fulfilled, the working of unchanging truth continues to flow.

If outwardly still but inwardly agitated, one is like a tethered horse or a hiding mouse.

The sages of old felt compassion for this and offered teachings to guide people.

Adapting to people’s inverted views, they even used means like presenting black as white.

When those inverted thoughts disappear, the heart assents and accepts for itself.

If you seek harmony with the anciently transmitted way, look to the conduct of earlier guides.

Even in accomplishing the Buddha’s way, there is the manner of remaining beneath the awakening tree for ten vast kalpas.

Like a tiger’s notched ear or a horse’s white hind leg, there are features that cannot be measured by perfection and imperfection.

The tiger’s notch and horse’s white hind leg are difficult metaphors. Their bodily features are preserved without judging them good or bad.

For those who regard themselves as lowly, precious tables and rare offerings are prepared to guide their hearts.

To those seeking something exceptionally marvelous, an ordinary cat or white ox is shown.

The master archer Yi struck a target a hundred paces away through extraordinary skill.

Yet how could skill alone approach the accord of the tips of two flying arrows meeting?

A wooden figure sings; a stone woman rises and dances.

This is not a realm reached by feeling and discrimination alone. How could thinking by itself grasp it?

A minister serves the ruler; a child follows the parent.

Without following, the child does not fulfill the child’s duty; without serving, the minister does not assist the ruler.

Practicing unseen and working unobtrusively may look like foolishness and dullness.

Simply continuing that practice without interruption is called the master among true masters.

Source text and reading aid

Roman letters are provided for every line of this source text.

How to use the Roman letters

Roman letters follow the kana displayed in this site’s Japanese reader; some readings are editorial additions documented on the Japanese page. These are a reading aid, not restored Sanskrit or a recording of a temple’s chanting. Historical spellings (such as wo, wi, we and ha used as a particle) are kept. Double vowels and repeated vowels mark the written kana; rhythm and pronunciation can differ by tradition.

You can simply read the meaning or sit quietly. No recitation is required. For a temple or shrine’s own recitation, follow that tradition’s published guidance.

如是（にょぜ）の法（ほう）、仏祖（ぶっそ）密（みつ）に附（ふ）す。

nyozeno hou, busso mitsuni fusu.

汝（なんじ）今（いま）これを得（え）たり、宜（よろ）しく能（よ）く保護（ほうご）すべし。

nanji imakorewo etari, yoroshiku yoku hougosubeshi.

銀盌（ぎんわん）に雪（ゆき）を盛（も）り、明月（めいげつ）に鷺（ろ）を蔵（かく）す。

ginwanni yukiwo mori, meigetsuni rowo kakusu.

類（るい）して斉（ひと）しからず、混（こん）ずるときんば処（ところ）を知（し）る。

ruishite hitoshikarazu, konzurutokinba tokorowo shiru.

意言（こころこと）に在（あら）ざれば、来機（らいき）亦（また）おもむく。

kokorokotoni arazareba, raiki mataomomuku.

動（どう）ずれば窠臼（かきゅう）をなし、差（たがえ）ば顧佇（こちょ）に落（お）つ。

douzureba kakyuuwonashi, tagaeba kochoni otsu.

背触（はいそく）ともに非（ひ）なり、大火聚（たいかじゅ）の如（ごと）し。

haisokutomoni hinari, taikajuno gotoshi.

但（ただ）文彩（もんさい）に形（あらわ）せば、即（すなわ）ち染汚（ぜんな）に属（ぞく）す。

tada monsaini arawaseba, sunawachi zennani zokusu.

夜半（やはん）正明（しょうめい）、天暁（てんぎょう）不露（ふろ）。

yahan shoumei, tengyou furo.

物（もの）のために則（のり）となる、用（もち）いて諸苦（しょく）をぬく。

mononotameni noritonaru, mochiite shokuwonuku.

有為（うい）にあらずといえども、是（これ）語（ご）なきにあらず。

uiniarazutoiedomo, kore gonakiniarazu.

宝鏡（ほうきょう）にのぞんで、形影（ぎょうよう）相（あい）覩（み）るがごとし。

houkyouninozonde, gyouyou ai mirugagotoshi.

汝（なんじ）これ渠（かれ）にあらず、かれ正（まさ）に是（これ）なんじ。

nanjikore kareniarazu, kare masani korenanji.

世（よ）の嬰児（ように）の五相完具（ごそうがんぐ）するが如（ごと）し。

yono younino gosougangusuruga gotoshi.

不去不来（ふこふらい）、不起不住（ふきふじゅ）。

fukofurai, fukifuju.

婆婆和和（ばばわわ）、有句無句（うくむく）。

babawawa, ukumuku.

ついに物（もの）を得（え）ず、語（ご）いまだ正（ただ）しからざるがゆえに。

tsuini monowo ezu, goimada tadashikarazarugayueni.

重離六爻（じゅうりりっこう）、偏正回互（へんしょうえご）。

juuririkkou, henshouego.

畳（たた）んで三（さん）となり、変（へん）じ尽（つ）きて五（ご）となる。

tatande santonari, henji tsukite gotonaru.

荎草（ちそう）の味（あじ）わいのごとく、金剛（こんごう）の杵（ちょ）のごとし。

chisouno ajiwainogotoku, kongouno chonogotoshi.

正中妙挟（しょうちゅうみょうきょう）、敲唱双（こうしょうなら）びあぐ。

shouchuumyoukyou, koushounarabiagu.

宗（しゅう）に通（つう）じ途（と）に通（つう）ず、挟帯挟路（きょうたいきょうろ）。

shuuni tsuuji toni tsuuzu, kyoutaikyouro.

錯然（しゃくねん）なるときんば吉（きつ）なり、犯忤（ぼんご）すべからず。

shakunennarutokinba kitsunari, bongosubekarazu.

天真（てんしん）にして妙（みょう）なり、迷悟（めいご）に属（ぞく）せず。

tenshinnishite myounari, meigoni zokusezu.

因縁時節（いんねんじせつ）、寂然（じゃくねん）として照著（しょうちょ）す。

innenjisetsu, jakunentoshite shouchosu.

細（さい）には無間（むけん）に入（い）り、大（だい）には方所（ほうじょ）を絶（ぜっ）す。

sainiha mukenni iri, dainiha houjowo zessu.

毫忽（ごうこつ）の差（たがい）、律呂（りつりょ）に応（おう）ぜず。

goukotsuno tagai, ritsuryoni ouzezu.

今（いま）頓漸（とんぜん）あり、宗趣（しゅうしゅ）を立（りっ）するによって、

ima tonzen'ari, shuushuwo rissuruniyotte,

宗趣（しゅうしゅ）わかる、即（すなわ）ち是（こ）れ規矩（きく）なり。

shuushuwakaru, sunawachi kore kikunari.

宗通（しゅつう）じ趣極（しゅきわ）まるも、真常流注（しんじょうるちゅう）、

shutsuuji shukiwamarumo, shinjouruchuu,

外寂（ほかじゃく）に内揺（うちうご）くは、繋（つな）げる駒（こま）、伏（ふく）せる鼠（ねずみ）、（繋駒伏鼠（けくふくそ））。

hokajakuni uchiugokuha, tsunageru koma, fukuseru nezumi, ( kekufukuso) .

先聖（せんしょう）これを悲（かな）しんで、法（ほう）の檀度（だんど）となる。

senshoukorewo kanashinde, houno dandotonaru.

其（そ）の顛倒（てんどう）に随（したが）って、緇（し）をもって素（そ）となす。

sono tendouni shitagatte, shiwomotte sotonasu.

顛倒想滅（てんどうそうめつ）すれば、肯心（こうしん）みずからら許（ゆる）す。

tendousoumetsusureba, koushinmizukarara yurusu.

古轍（こてつ）に合（かな）わんと要（よう）せば、請（こ）う前古（ぜんこ）を観（かん）ぜよ。

kotetsuni kanawanto youseba, kou zenkowo kanzeyo.

仏道（ぶつどう）を成（じょう）ずるになんなんとして、十劫樹（じっこうじゅ）を観（かん）ず。

butsudouwo jouzuruninannantoshite, jikkoujuwo kanzu.

虎（とら）の欠（かけ）たるがごとく、馬（うま）の馵（よめ）の如（ごと）し（虎（こ）の欠（けつ）の如（ごと）く馬（め）の馵（しゅう）の如（ごと）し）。

torano kaketarugagotoku, umano yomeno gotoshi ( kono ketsuno gotoku meno shuuno gotoshi) .

下劣（げれつ）あるをもって、宝几珍御（ほうきちんぎょ）。

geretsuaruwomotte, houkichingyo.

驚異（きょうい）あるをもって、狸奴白牯（りぬびゃくこ）。

kyouiaruwomotte, rinubyakuko.

羿（げい）は巧力（ぎょうりき）をもって、射（い）て百歩（ひゃっぽ）に中（あ）つ。

geiha gyourikiwomotte, ite hyapponi atsu.

箭鋒（せんぽう）あい値（あ）う、巧力（ぎょうりき）なんぞ預（あずか）らん。

senpouai au, gyourikinanzo azukaran.

木人（ぼくじん）まさに歌（うた）い、石女（せきじょ）たって舞（ま）う。

bokujinmasani utai, sekijotatte mau.

情識（じょうしき）の到（いた）るにあらず、むしろ思慮（しりょ）を容（いれ）んや。

joushikino itaruniarazu, mushiro shiryowo iren'ya.

臣（しん）は君（きみ）に奉（ぶ）し、子（こ）は父（ちち）に順（じゅん）ず。

shinha kimini bushi, koha chichini junzu.

順（じゅん）ぜざれば孝（こう）にあらず、奉（ぶ）せざれば輔（ほ）にあらず。

junzezareba kouniarazu, busezareba honiarazu.

潜行密用（せんこうみつよう）は、愚（ぐ）のごとく魯（ろ）のごとし。

senkoumitsuyouha, gunogotoku ronogotoshi.

只（ただ）能（よ）く相続（そうぞく）するを、主中（しゅちゅう）の主（しゅ）と名（な）づく。

tada yoku souzokusuruwo, shuchuuno shuto nazuku.

Sources and edition (2)

English explanations on this page were prepared by Inori no Mori from the cited text and its Japanese explanations. They are not an official translation or a prescribed liturgy.

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