In this paper, I examine how Saṃghabhadra demonstrates the existence of the reflected image (pratibimba) in his work, Nyāyānusāriṇī (NA). The reflected images in a mirror, water, and so forth are often used as a simile within the contexts of unreality, consciousness-only, and so forth in many Buddhist scriptures. In the third chapter of the Abhidharmakośabhāṣya (AKBh), Vasubandhu who discusses the existence of antarābhava mentions the simile of the reflected images as the evidence that his opponents state the discontinuity between death and rebirth. Then, Vasubandhu criticizes them through claiming that the comparison is impossible because the reflected images are not the real existence. Saṃghabhadra, refuting the discourses in AKBh, establishes his own theory to demonstrate that the reflected images absolutely exist. The argument in NA is, however, too complicated to understand the Saṃghabhadra’s entire opinion. I tentatively conclude as follows based on my research. First, the point of Saṃghabhadra’s argument is his own definition of true existence, that is “To be an object-field that produces cognition”, which is frequently found in his multiple discussions in NA. In this case, he asserts that there actually exist the reflected images as far as our eyes recognize them. On the other hand, however, it is obvious that the reflected images which are merely two-dimensional visions have the characteristics different from general rūpas. In the current discussions, Saṃghabhadra frequently explains that the reflected images consist of the particular materials called “extremely clear rūpas” (qingming se 清 妙 色 , *accha-rūpa?). According to him, these rūpas exist without obstructing the other rūpas and make the images to be seen multiply from the different directions. Based on this concept, Saṃghabhadra demonstrates the existence of the reflected images. His statement is, however, too fragmented to understand the overview of those rūpas in detail.
