yataH shiilam ataH saumya
shiilaM saMskartum arhasi
etat sthaanam anyeShu ca
mokSh'-aarambheShu yoginaam
- = = - - = = -
= = = = - = - -
= = = - = = - -
= = = = - = - =
13.29
Since integrity is such, my friend,
You should work on integrity.
And, among those who practise, this is the stance
Towards different endeavours whose aim is release.
COMMENT:
ShiilaM saMskartum arhasi, "You should work on integrity," means, as I read it, in other words: "You should persist in polishing a tile."
Even if we clearly understand the principle, in polishing a tile, of being without expectation of making a mirror, that doesn't mean that somewhere deep in the heart, unbeknowns to the brain, an expectation isn't hiding.
Sometimes it takes a big disappointment to help us realise that we were harbouring a big expectation!
A way out of that predicament exists not in trying to annihilate egoistic expectation, but rather in finding a tile to keep on polishing.
Etat sthanam, "this stance," means, as I read it, this readiness to polish a tile.
Yoginaam, "among those who practice," refers, as I read it, to the community of true individuals, friends (saumya), who walk the walk in the direction of release from the bondage of groupthink and habit. What branch of yoga people identify us with does not matter.
EH Johnston:
Since discipline is such, my friend, you ought to perfect it. Further those who practise Yoga take their stand on it in the other undertakings towards emancipation.
Linda Covill:
Since this is moral self-restraint, dear friend, you must make it perfect. This is the position adopted by practitioners in their various endeavors for liberation.
VOCABULARY:
yatas: whence, wherefrom, for which reason
shiilam (nom): good conduct, integrity
atas: hence, from this, from this reason
saumya: my friend
shiilam (acc.): good conduct, integrity
saMskartum = infinitive of saMskR: to put together , form well , join together , compose ; to adorn , embellish , refine , elaborate , make perfect , (esp.) form language according to strict rules
arhasi: you should
etat: n. this
sthaanam: n. the act of standing, stance, position
anyeShu = locative, plural of anya: other, different
ca: and , both , also , moreover , as well
mokSha: m. emancipation , liberation , release
arambheShu = locative, plural of arambha: m. undertaking , beginning ; a thing begun ; effort, exertion
yoginaam = genitive, plural of yogin: m. a follower of the yoga system , a yogin (usually called yogii) or contemplative saint , devotee , ascetic;
5 comments:
Good and vital post, Mike.
Regards,
harry.
I have an off-topic question if that's ok: Do you think that the phrase 'Genjo-Koan' refers to, or means the same thing as does 'pratitya-samutpada'? Many thanks, Andrew
Thank you for the favourable verdict, Harry!
Hi Andrew,
You probably know already that pratiitya-samutpaada was translated into Chinese as IN-NEN.
I am finding that polishing this particular tile is helping me to be more clear in regard to the meaning of, for example, nimitta in Canto 16 (cause, but also stimulus); shraddhaa in Canto 12 (confidence); and shiila in this Canto (integrity / practice of integrity). But so far I haven't come across Ashvaghosha giving pratiitya-samutpaada that kind of thorough treatment.
My strong impression when I re-translated Genjo-Koan last year for this blog was that the Koan in question is the 2nd law of thermodynamics. So GENJO-KOAN means "The [2nd] Law as Reality" or "The Realized Law of the Universe."
To the extent that pratiitya-samutpaada has to do with causation or motivation, that teaching too must be profoundly related with the 2nd law, which gives the Universe its direction in Time.
My clear purpose now is to serve Ashvaghosha as best I can. That is my INNEN. If clearer understanding of the teaching of pratiitya-samutpaada emerges, it will be as a side effect. But so far that hasn't happened.
Thanks for the question,
Mike
Many thanks Mike. So do you think that 'genjo-koan' and 'pratitya-samutpada' have to do with causation? The traditional interpretation of the latter as I understand it seems be that the universe is based on causality and is interconnected etc. But I might have thought that both phrases refer to what exists outside of causation. What do you think? Sorry for the distraction from Ashvagosha.
You are welcome, Andrew.
Now I think I see better where you are coming from.
When you say "I might have thought...," could it be that you are not so much seeking to dig out the real meaning of pratiitya-samutpada, as seeking confirmation of a view about it?
All the best,
Mike
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