paaMsubhyaH kaaJcanaM jaatam
vishuddhaM nir-malaM shuci
sthitaM paaMsusv api yathaa
paaMsu-doShair na lipyate
= = = = - = = =
- = = = - = - -
- = = = - - - =
= - = = - = - =
13.4
Just as gold born from dirt
Is pure, spotless, gleaming,
And while lying in the dirt
Is not tarnished by the dirt's impurities,
COMMENT:
What is special about gold that Ashvaghosha uses it so often in his metaphors?
The first thing to note, as reflected in the first line of this verse and in the title of this blog, might be that gold is got from dirt, by an effort of mining, which consists of digging out earth and sifting through it so as to eliminate the dirt and get the gold.
The motivation for this effort, I think, is not so much the rarity of gold (for rarity, in 12.38, a jewel is the symbol); but rather gold's innate qualities of beauty and lack of reactivity.
According to chemistryexplained.com: At one time, gold was found in chunks or nuggets large enough to see. People mined gold by picking it out of streams and rivers. In fact, gold was once very common in some parts of the world. People valued it not because it was rare, but because it was so beautiful.
This beauty owes something to the reflectivity which is one of the salient physical properties of gold: both heat and light are said to reflect off gold very well.
That being so, when gold is shovelled up from a river bed and panned (as for example in this youtube clip),in sharp contrast to the black sand from which gold is born, beautiful flecks of gold stand out conspicuously -- pure, spotless, and gleaming.
Another quality of gold, which helps it to stay beautiful, is that (unlike yours truly) gold is not very reactive.
Generally speaking, gold is not very reactive. It does not combine with oxygen or dissolve in most acids. It does not react with halogens, such as chlorine or bromine, very easily. These chemical properties also account for some important uses of gold. Gold coins, for example, do not corrode (rust) or tarnish very easily. Neither does jewelry or artwork made of gold.
So the reason gold tends not to be tainted by contact with any of the chemical impurities contained in dirt, is gold's lack of reactivity. Gold is a real substance: it positively exists, but with a conspicuous negative attribute. Its inherent beauty and value has to do with its tendency NOT to react.
EH Johnston:
Just as gold, though produced from dirt, is pure, free from speck and clean, and, though mixed up with dirt, is not stained by the defects of dirt;
Linda Covill:
Just as gold originates in dirt, but is pure flawless and clean, and though it remains in the dirt it is not soiled by dust-spots,
VOCABULARY:
paaMsubhyaH = ablative, plural of paaMsu: m. crumbling soil , dust , sand (mostly pl.); dung , manure
kaaJcanam (accusative): gold
jaata: born ; grown , produced , arisen , caused , appeared
vishuddha: completely cleansed or purified (also in a ritual sense) , clean , clear , pure
nir-mala: spotless , unsullied , clean , pure , shining , resplendent, bright
shuci: shining , glowing , gleaming , radiant , bright ; brilliantly white , white ; clear , clean , pure
sthita: standing , staying , situated , resting or abiding or remaining in (loc.)
paaMsusu = ;ocative, plural of paaMsu: dirt
api: though
yathaa: just as
paaMsu: dirt
doShair = instrumental, plural of doSha: fault , vice , deficiency ; badness; damage , harm ;
na: not
lipyate = 3rd person singular, passive of lip: to be smear, stain , soil , taint , pollute , defile
Showing posts with label reaction. Show all posts
Showing posts with label reaction. Show all posts
Friday, July 10, 2009
Sunday, May 24, 2009
SAUNDARANANDA 12.1: Shame at Going through the Motions
apsaro-bhRtako dharmaM
caras' ity atha coditaH
aanandena tadaa nandaH
paraM vriiDam upaagamat.
12.1
For working like a hired labourer for the apsarases,
Going through the motions of practice,
Nanda had been chided by Ananda
And was deeply ashamed.
COMMENT:
Cantos 12 through 16 are Ashvaghosha's record of the essence of the Buddha's teaching, in the Buddha's own words. So, starting here, we will work our way back towards the Buddha's exposition in Canto 16 of the four noble truths. When we arrive at Canto 16 again, inevitably, there will be more of this work in progress to correct.
The essence of the practice as explained in Canto 16, as I read it, has to do with dealing at the deepest level with one's faulty reactions to a stimulus. Any kind of practice other than this might be seen as a variation on the theme of going through the motions.
For anybody who would like to read the back story of how Nanda's infatuation with the gorgeous apsarases caused him to forget about his wife, and to go through the motions of practice with a view to getting to know (in a biblical sense) the apsarases better, I recommend Linda Covill's eminently readable translation.
Going through the motions means practice in which the heart and mind is not engaged; for example, just sitting with the body -- dumb sitting. I do declare... there were times I felt so lonesome I took some comfort there.
EH Johnston:
Then Nanda felt highly abashed at being upbraided by Ananda for following the Law in order to earn the Apsarases as his wages.
Linda Covill:
After Ananda had accused him of practicing dharma as a hired labourer for the apsarases, Nanda was deeply ashamed.
VOCABULARY:
apsaras: " going in the waters or between the waters of the clouds " , a class of female divinities (sometimes called " nymphs " ; they inhabit the sky , but often visit the earth ; they are the wives of the gandharvas (q.v.) and have the faculty of changing their shapes at will ; they are fond of the water ; one of their number , rambhA , is said to have been produced at the churning of the ocean).
bhRtaka: m. a hired labourer , servant
dharmam (accusative): the law, the teaching, the practice
carasi = 2nd person singular of car: to undertake , set about , under go , observe , practise
iti: thus (quotation particle)
atha: then,
codita: caused to move ; driven , impelled , incited
aanandena (instrumental): by Ananda
tadaa: at that time , then , in that case (often used redundantly)
nandaH (nominative, singular): Nanda
param: in a high degree , excessively , greatly , completely, highly, deeply
vriiDa: shame
upaagamat = past of upaa-√gam: to approach , come or enter into any state or condition , be subject to
caras' ity atha coditaH
aanandena tadaa nandaH
paraM vriiDam upaagamat.
12.1
For working like a hired labourer for the apsarases,
Going through the motions of practice,
Nanda had been chided by Ananda
And was deeply ashamed.
COMMENT:
Cantos 12 through 16 are Ashvaghosha's record of the essence of the Buddha's teaching, in the Buddha's own words. So, starting here, we will work our way back towards the Buddha's exposition in Canto 16 of the four noble truths. When we arrive at Canto 16 again, inevitably, there will be more of this work in progress to correct.
The essence of the practice as explained in Canto 16, as I read it, has to do with dealing at the deepest level with one's faulty reactions to a stimulus. Any kind of practice other than this might be seen as a variation on the theme of going through the motions.
For anybody who would like to read the back story of how Nanda's infatuation with the gorgeous apsarases caused him to forget about his wife, and to go through the motions of practice with a view to getting to know (in a biblical sense) the apsarases better, I recommend Linda Covill's eminently readable translation.
Going through the motions means practice in which the heart and mind is not engaged; for example, just sitting with the body -- dumb sitting. I do declare... there were times I felt so lonesome I took some comfort there.
EH Johnston:
Then Nanda felt highly abashed at being upbraided by Ananda for following the Law in order to earn the Apsarases as his wages.
Linda Covill:
After Ananda had accused him of practicing dharma as a hired labourer for the apsarases, Nanda was deeply ashamed.
VOCABULARY:
apsaras: " going in the waters or between the waters of the clouds " , a class of female divinities (sometimes called " nymphs " ; they inhabit the sky , but often visit the earth ; they are the wives of the gandharvas (q.v.) and have the faculty of changing their shapes at will ; they are fond of the water ; one of their number , rambhA , is said to have been produced at the churning of the ocean).
bhRtaka: m. a hired labourer , servant
dharmam (accusative): the law, the teaching, the practice
carasi = 2nd person singular of car: to undertake , set about , under go , observe , practise
iti: thus (quotation particle)
atha: then,
codita: caused to move ; driven , impelled , incited
aanandena (instrumental): by Ananda
tadaa: at that time , then , in that case (often used redundantly)
nandaH (nominative, singular): Nanda
param: in a high degree , excessively , greatly , completely, highly, deeply
vriiDa: shame
upaagamat = past of upaa-√gam: to approach , come or enter into any state or condition , be subject to
Friday, May 1, 2009
SAUNDARANANDA 16.78: Bad Stimulus, Adverse Reaction
svaptavyam apy eva vicakShaNena
kaaya-klamo v"api niShevitavyaH
na tv eva saMcintyam a-san nimittaM
yatr' aavasaktasya bhaved an-arthaH
16.78
A clear-sighted person should even sleep
Or resort to physical exhaustion,
But never dwell on a bad stimulus
The reaction to which would be adverse.
COMMENT:
This verse can be seen as including a kind of definition of what a bad stimulus is. A stimulus is bad if it produces an adverse reaction.
In discussing what is a bad stimulus it might not always be necessary to speak in terms of absolutes, pronouncing "That stimulus is bad, false, untrue. You who use that stimulus are non-Buddhists. We who do not use that stimulus are true Buddhists." That kind of expression might be only an expression of our own deep-rooted ignorance.
No, what makes a stimulus bad is a relative matter. For one who is suffering from flu, to think about the vegetable patch that needs digging might be a very bad stimulus. For one whose mind is crowded with abstract thoughts, I can report from recent experience, to go out and dig the garden might not be a bad idea at all.
For a diabetic, refined sugar is a terribly bad stimulus. But for a child on a beach on a hot day, with salty air blowing in from the sea, eating an ice cream might not produce any kind of adverse reaction at all. It might be more a case of a little bit of what you fancy does you good.
That said, abstract or fanciful thoughts do have a strong generic tendency to fall into the bad stimulus category. So the bad stimulus of this verse and the unhelpful thought of the previous verse might be the same bad stimulus, or the same unhelpful thought. It might be an optimistic expectation or a pessimistic worry; or it might be a denial of cause and effect along the lines of "Why me?" or "It's not fair"; or it might be a sexual fantasy, or a malicious desire for revenge. It might be a misconception about correct posture or breathing. It might be the unreasonable expectation of being able to do an undoing. It might be wishful thinking for enlightenment as an end, by a person who has not bothered himself much with attending to the proper means. It might be the thought, rooted in fear, that "I am right. I am on the side of the righteous. I am one of the good guys. I am a true Buddhist."
An adverse reaction might mean for example fixing or slumping, or getting stuck in greed or anger or ignorance.
EH Johnston:
The prudent man should even sleep or undergo bodily fatigue; but in no case should he meditate on wrong subjects, by attachment to which disaster might ensue.
Linda Covill:
A man of clear vision could even resort to sleep, or to physical exhaustion; but he should absolutely not meditate on a bad subject, dependence on which might bring negative consequences.
VOCABULARY:
svaptavyam = nom. sg. m. of gerundive from svap: to sleep
api: also
eva: (emphatic)
vicakShaNena = inst. vicakShaNa: conspicuous , visible , bright , radiant , splendid; distinct ; clear-sighted (lit. and fig.) , sagacious , clever , wise , experienced or versed in
kaaya: body
klamaH = nom. sg. m. klama: fatigue , exhaustion , languor , weariness
vaa: or
api: also, even
niShevitavyaH (nom. sg. m. gerundive from niShev): to be resorted to, to be practised
na: not
tu: but
eva; (emphatic)
samcintyam (nom. sg. n. gerundive from sam-cint): to be thought over or considered
sam-cint: to think about, think over, consider carefully, reflect about; to design, intend, destine
asat (nom. sg. n.): untrue , wrong; bad; n. untruth , falsehood
nimittam (nom. sg.): n. cause, stimulus
yatra: in/on which
avasaktasya = genitive of avasakta: suspended from , attached to (as to the shoulder or to the branch of a tree &c ) , bound round ; being in contact with ; belonging
bhavet = 3rd person singular, optative of bhuu: to be
anarthaH (nom. sg.): m. disappointing occurrence , reverse , evil
kaaya-klamo v"api niShevitavyaH
na tv eva saMcintyam a-san nimittaM
yatr' aavasaktasya bhaved an-arthaH
16.78
A clear-sighted person should even sleep
Or resort to physical exhaustion,
But never dwell on a bad stimulus
The reaction to which would be adverse.
COMMENT:
This verse can be seen as including a kind of definition of what a bad stimulus is. A stimulus is bad if it produces an adverse reaction.
In discussing what is a bad stimulus it might not always be necessary to speak in terms of absolutes, pronouncing "That stimulus is bad, false, untrue. You who use that stimulus are non-Buddhists. We who do not use that stimulus are true Buddhists." That kind of expression might be only an expression of our own deep-rooted ignorance.
No, what makes a stimulus bad is a relative matter. For one who is suffering from flu, to think about the vegetable patch that needs digging might be a very bad stimulus. For one whose mind is crowded with abstract thoughts, I can report from recent experience, to go out and dig the garden might not be a bad idea at all.
For a diabetic, refined sugar is a terribly bad stimulus. But for a child on a beach on a hot day, with salty air blowing in from the sea, eating an ice cream might not produce any kind of adverse reaction at all. It might be more a case of a little bit of what you fancy does you good.
That said, abstract or fanciful thoughts do have a strong generic tendency to fall into the bad stimulus category. So the bad stimulus of this verse and the unhelpful thought of the previous verse might be the same bad stimulus, or the same unhelpful thought. It might be an optimistic expectation or a pessimistic worry; or it might be a denial of cause and effect along the lines of "Why me?" or "It's not fair"; or it might be a sexual fantasy, or a malicious desire for revenge. It might be a misconception about correct posture or breathing. It might be the unreasonable expectation of being able to do an undoing. It might be wishful thinking for enlightenment as an end, by a person who has not bothered himself much with attending to the proper means. It might be the thought, rooted in fear, that "I am right. I am on the side of the righteous. I am one of the good guys. I am a true Buddhist."
An adverse reaction might mean for example fixing or slumping, or getting stuck in greed or anger or ignorance.
EH Johnston:
The prudent man should even sleep or undergo bodily fatigue; but in no case should he meditate on wrong subjects, by attachment to which disaster might ensue.
Linda Covill:
A man of clear vision could even resort to sleep, or to physical exhaustion; but he should absolutely not meditate on a bad subject, dependence on which might bring negative consequences.
VOCABULARY:
svaptavyam = nom. sg. m. of gerundive from svap: to sleep
api: also
eva: (emphatic)
vicakShaNena = inst. vicakShaNa: conspicuous , visible , bright , radiant , splendid; distinct ; clear-sighted (lit. and fig.) , sagacious , clever , wise , experienced or versed in
kaaya: body
klamaH = nom. sg. m. klama: fatigue , exhaustion , languor , weariness
vaa: or
api: also, even
niShevitavyaH (nom. sg. m. gerundive from niShev): to be resorted to, to be practised
na: not
tu: but
eva; (emphatic)
samcintyam (nom. sg. n. gerundive from sam-cint): to be thought over or considered
sam-cint: to think about, think over, consider carefully, reflect about; to design, intend, destine
asat (nom. sg. n.): untrue , wrong; bad; n. untruth , falsehood
nimittam (nom. sg.): n. cause, stimulus
yatra: in/on which
avasaktasya = genitive of avasakta: suspended from , attached to (as to the shoulder or to the branch of a tree &c ) , bound round ; being in contact with ; belonging
bhavet = 3rd person singular, optative of bhuu: to be
anarthaH (nom. sg.): m. disappointing occurrence , reverse , evil
Monday, April 27, 2009
SAUNDARANANDA 16.74: Not Reacting to a Noxious Stimulus
yathaa kShudh-aarto 'pi viSheNa pRktaM
jijiiviSur n'ecchati bhoktum annam
tath" aiva doSh-aavaham ity avetya
jahaati vidvaan a-shubham nimittam
16.74
Even a starving man when given poisoned food
Refuses to eat it, wishing to live.
Likewise, observing that it triggers a fault,
A wise person leaves alone a noxious stimulus.
COMMENT:
In this verse, as I read it, a fault (doSha) is synonymous with an imbalanced unconscious reaction, and a noxious stimulus (a-shubham nimittam) is any thought that is liable to trigger such a reaction.
The essence of the practice being described is inhibition of faulty unconscious reaction to a stimulus.
For several years now -- as a result of being introduced to Dogen's teaching by Gudo Nishijima, and as a result of the essence of the teaching being demonstrated to me in the very activity of sitting and standing by Ray Evans, Ron Colyer, Nelly Ben-Or, Marjory Barlow and others -- I have been fairly clear in seeing this as the mainspring of practice of the Buddha-Dharma.
Undeniably, however, I am not at all good at practicing it.
Q.E.D.
EH Johnston:
As the man who wishes to live, would not eat food infected with poison, however famished he were, so the wise man abandons an impure meditation, recognising that it brings about sin.
Linda Covill:
Just as a man who wants his life to continue avoids eating poisoned food even when he is starving, so too does a wise man leave aside an impure meditation, knowing that it brings corruption.
VOCABULARY:
yathaa: just as
kShudh: hunger
aartaH (nom. sg.): m. one who is afflicted
api: even
viSheNa (inst. sg.): with poison
pRktam (acc. sg. n.): mixed with, full of
jijiiviSuH (nom. sg. m.): desirous of life
na: not
icchati = 3rd person singular of iSh: wish, want, intend
bhoktum = infinitive of bhuj: to enjoy , use , possess , (esp.) enjoy a meal , eat
annam (acc. sg.): n. food or victuals , especially boiled rice
tathaa: likewise, in the same way
eva: emphatic
doSha: fault; damage , harm , bad consequence , detrimental effect
aavaham (acc. sg. n.): bringing , bringing to pass , producing
iti: that
avetya: seeing, knowing
jahaati = 3rd person singular of haa: to leave , abandon , give up , renounce , avoid , shun , abstain or refrain from ; disregard, neglect
vidvaan (nom. sg.) vidvas: m. one who knows, a wise man
ashubham (acc. sg. n.): impure, disagreeable, unlovely
nimittam (acc. sg.): n. a cause, stimulus
jijiiviSur n'ecchati bhoktum annam
tath" aiva doSh-aavaham ity avetya
jahaati vidvaan a-shubham nimittam
16.74
Even a starving man when given poisoned food
Refuses to eat it, wishing to live.
Likewise, observing that it triggers a fault,
A wise person leaves alone a noxious stimulus.
COMMENT:
In this verse, as I read it, a fault (doSha) is synonymous with an imbalanced unconscious reaction, and a noxious stimulus (a-shubham nimittam) is any thought that is liable to trigger such a reaction.
The essence of the practice being described is inhibition of faulty unconscious reaction to a stimulus.
For several years now -- as a result of being introduced to Dogen's teaching by Gudo Nishijima, and as a result of the essence of the teaching being demonstrated to me in the very activity of sitting and standing by Ray Evans, Ron Colyer, Nelly Ben-Or, Marjory Barlow and others -- I have been fairly clear in seeing this as the mainspring of practice of the Buddha-Dharma.
Undeniably, however, I am not at all good at practicing it.
Q.E.D.
EH Johnston:
As the man who wishes to live, would not eat food infected with poison, however famished he were, so the wise man abandons an impure meditation, recognising that it brings about sin.
Linda Covill:
Just as a man who wants his life to continue avoids eating poisoned food even when he is starving, so too does a wise man leave aside an impure meditation, knowing that it brings corruption.
VOCABULARY:
yathaa: just as
kShudh: hunger
aartaH (nom. sg.): m. one who is afflicted
api: even
viSheNa (inst. sg.): with poison
pRktam (acc. sg. n.): mixed with, full of
jijiiviSuH (nom. sg. m.): desirous of life
na: not
icchati = 3rd person singular of iSh: wish, want, intend
bhoktum = infinitive of bhuj: to enjoy , use , possess , (esp.) enjoy a meal , eat
annam (acc. sg.): n. food or victuals , especially boiled rice
tathaa: likewise, in the same way
eva: emphatic
doSha: fault; damage , harm , bad consequence , detrimental effect
aavaham (acc. sg. n.): bringing , bringing to pass , producing
iti: that
avetya: seeing, knowing
jahaati = 3rd person singular of haa: to leave , abandon , give up , renounce , avoid , shun , abstain or refrain from ; disregard, neglect
vidvaan (nom. sg.) vidvas: m. one who knows, a wise man
ashubham (acc. sg. n.): impure, disagreeable, unlovely
nimittam (acc. sg.): n. a cause, stimulus
Friday, March 27, 2009
SAUNDARANANDA 16.43: Being Awake in the Burning World
shirasy atho vaasasi sampradiipte
saty' aavabodhaaya matir vicaaryaa
dagdhaM jagat satya-nayam hy adRShTvaa
pradahyate samprati dhakShyate ca
16.43
Though your head and clothes be on fire
Direct your mind so as to be awake to the truths.
For in failing to see the purport of the truths,
the world has burned,
It is burning now, and it will burn.
COMMENT:
Being on fire is no time for philosophical thinking about a doctrine of four truths.
But, this verse seems to say, being on fire is just the time to be awake to the four truths, which has got nothing to do with philosophical doctrine.
The purport of the truths, again, is not to get something like philosophical understanding. It is to get rid of something -- to eliminate faulty sensory appreciation and the associated faults of hypertonus and hypotonus, greed, hatred, ignorance, and so on.
To live consciously in the burning world, again, is never a philosophical problem. It is the much more challenging problem of how, day by day, a person responds or reacts to the stimulus of living -- either by joining in with the blind reactions of the burning world or by continuing to come back to conscious, simple living.
So the thrust of this verse, as I read it, is anti-thetical to the previous verse; and the two verses can be seen as the first and second verses in another series of four verses, consisting of:
1. a general conception of the four truths (16.42);
2. the contrary exhortation to wake up from such abstract thinking (16.43);
3. the synthesis, which is accurate insight (16.44); and
4. the liberation of the mind, going beyond plus and minus (16.45).
The theme of the present set of four verses from 16.42, then, is mental.
From 16.46 there are three verses touching on energetic leakage, and the six elements of the material world.
From 16.49 there are four verses setting the scene for the practice of Yoga itself, i.e., the formal practice of abandoning the faults.
And from 16.53 the Buddha describes in exact detail what stimuli to choose to respond to, and what stimuli to decide not to react to, in the actual moment-by-moment practice of inhibiting faults.
VOCABULARY:
shirasi = locative of shira: the head
atha (introductory or connecting particle): now, next, then
vaasasi = locative of vasa: garment, dress, clothes
sampradiipte = locative of sampradiitpa: blazing or flaming up
satya: truth
avabodha: waking, being awake
saty'aavabodhaaya (dative): so as to awaken to the truths
matiH (nominative, singular): f. thought, mind
vicaaryaa = nom. sg. f. vicarya: (from vi-√car) to be deliberated or discussed
vi-√car: to act , proceed , behave ; to practise , perform , accomplish , make , do ; to move hither and thither (in the mind) , ponder , reflect , consider ; to examine , investigate , ascertain
dagdham = nom. sg. n. dagdha (fr. past participle √dah, to burn): mfn. burnt , scorched , consumed by fire
jagat (nom. sg.): n. people, mankind; the world
satya: truth
nayam (acc. sg.): m. (from (√nii, to lead) leading (of an army); conduct , behaviour , (esp.) prudent conduct or behaviour , good management ; wisdom , prudence , reason ; plan , design; leading thought , maxim , principle , system , method , doctrine
hi: for
a- (negative suffix): not
dRShTvaa = absolutive of dRSh: to see
pradahyate (3rd person singular, passive of pra-√dah, to burn): to take fire , be burnt , burn
samprati: now , at this moment , at present
dhakShyate = 3rd pers. sg. future of √dah: to burn
ca: and
EH Johnston:
The mind should be directed to the comprehension of the Truths even though one's head or clothing is on fire. For mankind through not understanding the doctrine of the Truths has been burnt, is being burnt now and will be burnt.
Linda Covill:
Though your head and clothes be on fire, direct your mind towards the comprehension of the Truths, for in its failure to perceive the doctrine of the Truths, the world was burned, is burning now, and will burn in the future.
saty' aavabodhaaya matir vicaaryaa
dagdhaM jagat satya-nayam hy adRShTvaa
pradahyate samprati dhakShyate ca
16.43
Though your head and clothes be on fire
Direct your mind so as to be awake to the truths.
For in failing to see the purport of the truths,
the world has burned,
It is burning now, and it will burn.
COMMENT:
Being on fire is no time for philosophical thinking about a doctrine of four truths.
But, this verse seems to say, being on fire is just the time to be awake to the four truths, which has got nothing to do with philosophical doctrine.
The purport of the truths, again, is not to get something like philosophical understanding. It is to get rid of something -- to eliminate faulty sensory appreciation and the associated faults of hypertonus and hypotonus, greed, hatred, ignorance, and so on.
To live consciously in the burning world, again, is never a philosophical problem. It is the much more challenging problem of how, day by day, a person responds or reacts to the stimulus of living -- either by joining in with the blind reactions of the burning world or by continuing to come back to conscious, simple living.
So the thrust of this verse, as I read it, is anti-thetical to the previous verse; and the two verses can be seen as the first and second verses in another series of four verses, consisting of:
1. a general conception of the four truths (16.42);
2. the contrary exhortation to wake up from such abstract thinking (16.43);
3. the synthesis, which is accurate insight (16.44); and
4. the liberation of the mind, going beyond plus and minus (16.45).
The theme of the present set of four verses from 16.42, then, is mental.
From 16.46 there are three verses touching on energetic leakage, and the six elements of the material world.
From 16.49 there are four verses setting the scene for the practice of Yoga itself, i.e., the formal practice of abandoning the faults.
And from 16.53 the Buddha describes in exact detail what stimuli to choose to respond to, and what stimuli to decide not to react to, in the actual moment-by-moment practice of inhibiting faults.
VOCABULARY:
shirasi = locative of shira: the head
atha (introductory or connecting particle): now, next, then
vaasasi = locative of vasa: garment, dress, clothes
sampradiipte = locative of sampradiitpa: blazing or flaming up
satya: truth
avabodha: waking, being awake
saty'aavabodhaaya (dative): so as to awaken to the truths
matiH (nominative, singular): f. thought, mind
vicaaryaa = nom. sg. f. vicarya: (from vi-√car) to be deliberated or discussed
vi-√car: to act , proceed , behave ; to practise , perform , accomplish , make , do ; to move hither and thither (in the mind) , ponder , reflect , consider ; to examine , investigate , ascertain
dagdham = nom. sg. n. dagdha (fr. past participle √dah, to burn): mfn. burnt , scorched , consumed by fire
jagat (nom. sg.): n. people, mankind; the world
satya: truth
nayam (acc. sg.): m. (from (√nii, to lead) leading (of an army); conduct , behaviour , (esp.) prudent conduct or behaviour , good management ; wisdom , prudence , reason ; plan , design; leading thought , maxim , principle , system , method , doctrine
hi: for
a- (negative suffix): not
dRShTvaa = absolutive of dRSh: to see
pradahyate (3rd person singular, passive of pra-√dah, to burn): to take fire , be burnt , burn
samprati: now , at this moment , at present
dhakShyate = 3rd pers. sg. future of √dah: to burn
ca: and
EH Johnston:
The mind should be directed to the comprehension of the Truths even though one's head or clothing is on fire. For mankind through not understanding the doctrine of the Truths has been burnt, is being burnt now and will be burnt.
Linda Covill:
Though your head and clothes be on fire, direct your mind towards the comprehension of the Truths, for in its failure to perceive the doctrine of the Truths, the world was burned, is burning now, and will burn in the future.
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