indriyaaNaam upashamaad
ariiNaaM nigrahaad iva
sukhaM svapiti v" aaste vaa
yatra tatra gat'-oddhavaH
= - = = - - - =
- = = = - = - -
- = - - - = = =
= - = - - = - =
13.38
From ebbing of the power of the senses,
As if from subjugation of enemies,
One sleeps or sits at ease,
In joyful recreation, wherever one may be.
COMMENT:
I wanted to translate the first line in such a way as to convey the principle of indirectness, and hence was drawn to unmistakably intransitive verbs like 'ebb' or 'subside' for the translation of upashama.
If it is possible to pacify or quieten the senses directly, then leave that to the Yogis. That kind of direct intervention, as I understand it as a follower of Buddha/Ashvaghosha, is none of my business.
Similarly, when we understand as followers of Buddha/Ashvaghosha/Dogen that end-gaining is always a direct going for the target, whereas the Buddha's skillful means was an indirect going towards the target, then one understands that correct posture also is none of our business.
This realisation is a kind of wrecking ball to the teaching of so-called Soto Zen Masters everywhere.
Those leaders and their followers are liable to attack this realisation, because it threatens their own view. In that case, standing firm in the arena of inhibition, bearing the bow of resolve and wearing the armour of mindfulness, all acquire a very vital meaning -- it mustn't only be a question of talking a good talk.
The task is to consciously inhibit all unconscious behaviour, right down to fear paralysis. And this is not difficult. It is practically impossible -- ask England's middle order of Ravi Boppara, Ian Bell, and Paul Collingwood. To score a century in cricket only requires a batsman to hit the ball to the boundary 25 times, but even Donald Bradman finished with a batting average of less than a hundred. Isn't that the great thing about the joyful recreation which is sport? Talking a good talk, in the real arena of inhibition, counts for nothing. For some mysterious reason the batsman's eyes wander from the ball, off stump goes flying and there's nothing for him to do but trudge back to the pavillion.
The challenge here and now for one who walks the walk, as it was 30 years ago, as it was 2000 years ago, and as it ever will be, is to inhibit unconscious behaviour, in the moment before a movement and in the very moment of movement. So this, as I see it, is the primary task, and ebbing and flowing of the power of the senses can be left to take care of itself.
EH Johnston:
A man sleeps or sits anywhere at ease, free from worry, when the senses are pacified, as when enemies are suppressed.
Linda Covill:
Wherever he may lay his head, wherever he may take his seat, a man is at ease and free from care when his senses are quiet, as when the enemy is quelled.
VOCABULARY:
indriyaaNaam = genitive plural of indriya: bodily power, power of the senses; sense, organ of sense
upashamaad (ablative): from the becoming quiet
upa-√zam: to become calm or quiet ; to cease , become extinct
ariiNaaM (genitive plural): of enemies
nigrahaad (ablative): from the restraining, subjugating, suppressing
ni-√grah: to hold down , lower , depress; to keep or hold back , draw near , attract ; to seize , catch , hold , hold fast , stop , restrain , suppress , curb , tame , punish
iva: like
sukham: ind. easily , comfortably
svapiti = 3rd pers. sg. of svap: to sleep, to lie down
vaa: or
aaste = 3rd pers. sg. of aas: to sit, rest
vaa: or
yatra tatra: anywhere whatever
gata: come to , approached , arrived at , being in , situated in , contained in (acc.)
uddhavaH (nom.): m. sacrificial fire ; a festival , holiday ; joy , pleasure
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