In the celebrated tantric manual, the Tantrāloka, Abhinavagupta (fl.c. 975–1025 CE) and his commentator Jayaratha (fl.c. 1225–1275 CE) establish a non-dual Śaiva theory of reflection (pratibimbavāda) (3.1-65) using the key metaphors of light (prakāśa) and reflective awareness (vimarśa). This paper attempts to explain the philosophical problem of reflection from the standpoint of these non-dual Śaivas. It also evaluates the problem in its hermeneutical context, analysing multiple layers of meaning and interpretation. Is the metaphor of reflection only a way of explaining the particular currents of the Śaiva phenomenology represented by the concepts of prakāśa and vimarśa? What philosophical problem does Abhinavagupta seek to solve by complicating the category of reflection and giving it a quasi-paradoxical status? Why does he use the model of the subtle elements (tanmātras) to explain the theory of reflection? What does the ‘untaintedness (nairmalya) of the mirror of consciousness’ mean for his system? These questions form the focus of this paper.

中文翻译：

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Abhinavagupta on Reflection (Pratibimba) in Tantraloka

在著名的密宗手册中，密宗、Abhinavagupta (fl.c. 975–1025 CE) 和他的评论家 Jayaratha (fl.c. 1225–1275 CE) 建立了一个非双重的 Śaiva 反射理论 (pratibimbavāda) (3.1-65 ) 使用光 (prakāśa) 和反射意识 (vimarśa) 的关键隐喻。本文试图从这些非二元的 Śaivas 的角度来解释反思的哲学问题。它还在其解释学背景下评估问题，分析多层含义和解释。反思的隐喻是否只是解释由 prakāśa 和 vimarśa 概念所代表的 Śaiva 现象学的特定潮流的一种方式？Abhinavagupta 试图通过使反思的范畴复杂化并赋予它一个准悖论的状态来解决什么哲学问题？为什么他用微细元素（tanmātras）的模型来解释反射理论？“意识之镜的无染（nairmalya）”对他的系统意味着什么？这些问题构成了本文的重点。