yadaa him'-aarto jvalanaM niShevate
himaM nidaagh'-abhihato' bhikaaNkShati
kShudh"-aanvito 'nnaM salilaM tRSh"-aanvito
balaM kutaH kiM ca kathaM ca kasya ca
- = - = = - - = - = - =
- = - = = - - = - = - -
- = - = = - - = - = - =
- = - = = - - = - = - -
9.15
Pained by cold, one turns to fire;
Oppressed by heat, one longs for cold;
When hungry, one longs for food;
when thirsty, for water.
Where then is strength?
What is it? How is it? Whose is it?
COMMENT:
In Canto 15 the Buddha says to Nanda: "That "I am young," or "I am strong," should not occur to you: / Death kills in all situations without regard for sprightliness. // [15.54]
The Buddha's primary intention in 15.54 might be to negate not so much "young and strong" as "I am." Nevertheless, taking the Buddha's negation and running with it, taking it a step too far, the striver seems with his rhetorical questions to be championing the view that for a mortal man there is no such thing as strength.
But that view might be absurd. So instead of accepting the striver's questions as rhetorical, I shall treat them as sincere questions and endeavour to answer them one by one.
Where is it?
In Canto 16 the Buddha instructs Nanda: Having given due consideration to the time and place as well as to the extent and method of one's practice, / One should, reflecting on one's own strength and weakness (bal'-aabale), persist in an effort that is not inconsistent with them.// [16.52]
So where is it? It might be right there in the midst of one's weakness. As a Chinese Zen master said, "The blue lotus opens in fire." Going further, strength might be there -- faults and weaknesses notwithstanding -- in persisting with an effort.
What is it?
In a past life, when floppy discs really were floppy, back in the days of daisy-wheel printers, I sat in the small office of my old Zen teacher printing out an early draft of a Shobogenzo chapter while the daisy-wheel printer in front of me created an infernal racket. I remember feeling more than usually hot and flushed; I could not hear myself think. Gudo Nishijima meanwhile carried on editing the proofs of his Japanese lecture, which a secretary had taken down in shorthand and typed up. "Doesn't this noise bother you?" I asked. Gudo looked up from his proofs, said, "I am strong to noise!"; he laughed loudly, and happily continued with his work.
So what is it? Gudo never tired of saying that it is balance of the autonomic nervous system -- in which crudely reductionist view, ironically, there might be, along with irrepressible resilience and enormous strength, a kind of weakness.
How is it?
How is it? might be the 64-thousand dollar question. The vital question is, in other words, what is the how of it? And the answer might be that it is a how -- which might be the point of the following verse from Canto 13: And so now seeing that, by boosting Nanda, he had made a receptacle, / The best of speakers, the knower of processes, spoke of better ways as a process. // [13.9]
The best teacher I ever met of how to be strong, by working to a principle and sticking with a process, was a frail old lady named Marjory Barlow. The principle is the means-whereby principle of Marjory's uncle, FM Alexander, and the whole process hinges on a decision to totally give up the idea of gaining an end, or seeking the resolution to a problem, in order eventually to be free to gain that very end, or to resolve that very problem.
Whose is it?
In Shobogenzo chap. 8, Raihai-tokuzui, Dogen says that it doesn't matter whether one's guiding teacher is a man or a woman but he or she should be a big strong bloke.
As just such a bloke is how Nanda manifests himself in Canto 18, wherein the Buddha addresses him "O you who stand firm in the Dharma!" (dharme sthita; [18.22]) and "conqueror of yourself" (jit'-aatman [18.23]).
"Ah! What firmness in you who is not a slave to objects," the Buddha continues, "in that you have set your mind on the means of liberation." [18.26]
"Having conquered Mara, who is so hard to stop in battle, today you are a hero among men, a hero who leads the fight from the front; / For even a hero is not recognized as a hero who is beaten by the foe-like faults." // [18.28]
So whose is it? Ashvaghosha's agenda might be that each one of us, observing the example of Nanda who used to be sensual and weak, should secretly come to our own conclusion, that conclusion being totally different from the striver's view.
I am not a fan of the striver, any more than I am a fan of Mme Picquard's cockerels. By causing me to question what the hell I am here for, both do me a service. So maybe I should feel grateful to them. But, being weak to noise, I don't.
EH Johnston:
Since the man who feels cold goes to a fire, the man who is afflicted with heat seeks the cool, the hungry man food, the thirsty man water, where does strength come in? What is it? How is it? Whose is it?
Linda Covill:
When you suffer from cold, you seek out warmth; when you are tormented by heat, you wish for the cold; you long for food when you are hungry, and for water when you are thirsty. Where is physical robustness, what is it, how is it, whose is it?
VOCABULARY:
yadaa: ind. when
him'-aartaH (nom. sg. m.): afflicted by cold
hima: m. cold
arta: mfn. fallen into (misfortune) , struck by calamity , afflicted , pained
jvalanam (acc. sg.): m. fire
niShevate = 3rd pers. sg. (with acc.) to frequent , inhabit , visit , serve , attend, use, employ
himam (acc. sg.): m. cold
nidaagh'-abhihataH (nom. sg. m.): oppressed by heat
ni-daagha: m. heat , warmth , the hot season (May and June) , summer ; sweat
abhihata: mfn. struck , smitten; afflicted, visited with
abhikaaNkShati = 3rd pers. sg. abhi- √ kaaNkSh: to long for , desire ; strive
kShudh"-aanvitaH (nom. sg. m.): feeling hunger
kShudhaa: f. hunger
anvita: mfn. joined to, accompanied by, having
annam (acc. sg.): n. food or victuals , especially boiled rice
salilam (acc. sg.): n. water
tRSh"-aanvitaH (nom. sg. m.): feeling thirst
tRShaa: f. thirst
anvita: mfn. joined to, accompanied by, having
balam (nom. sg.): n. strength
kutaH: from whom? from where? wherefore? why?
kim: what?
ca: and
katham: how?
ca: and
kasya: whose?
ca: and
Thursday, April 14, 2011
Wednesday, April 13, 2011
SAUNDARANANDA 9.14: A Step Too Far
idaM hi shayy"-aasana-paana-bhojanair
guNaiH shariiraM ciram apy avekShitaM
na marShayaty ekam api vyatikramaM
yato mah"-aashii-viSha-vat prakupyati
- = - = = - - = - = - =
- = - = = - - = - = - =
- = - = = - - = - = - =
- = - = = - - = - = - -
9.14
For this body, though long tended with good habits
Of sleeping, sitting, drinking and eating,
Does not forgive a single step too far --
At which it rears up in anger,
like a great venomous snake.
COMMENT:
This verse again sounds similar to the Buddha's admonition in Canto 15 that Nanda should not harbour wrong ideas about that field of misfortunes, like a basket full of warring snakes, which is a human body.
Today's verse also sounds reminiscent of Nanda's own investigations into the nature of the body recorded in Canto 17, viz:
Desiring to experience its total material and immaterial substance, he examined the body, / And as impure, as suffering, as impermanent, as without an owner, and again as devoid of self, he perceived the body. // [17.16]
The similarity might be like the teaching of good posture as preached and as practiced, on the one hand, by a parade ground sergeant major who has a crude and false notion of good posture, and on the other hand, by a good Alexander teacher who -- while never knowing what good posture is -- is reasonably clear about what lies behind habits of bad posture.
This kind of similarity is in fact no similarity at all. It is the similarity of chalk and cheese.
Thus, whereas the Buddha compares the body to a basket containing snakes, the striver compares the body not to a receptacle but to a snake. And whereas Nanda investigates the body for himself as devoid of self, the striver as I hear him hasn't yet worked anything out for himself.
The irony intended in this vese, then, might be that the striver speaks of going a step too far when, in describing the human body as if it were retaliatory, he himself goes a step too far.
In the end, when it is sitting on a round black cushion, how is this human body?
Speaking for myself this morning, a field of misfortunes, like a basket full of warring snakes, is a fair description of how it feels. Incessant crowing of my French neighbour's many cockerels seems to stimulate to rear up in me... something -- as opposed to a bit of nothing. "The many-tentacled monster of misuse" is one way of describing it. It is not that my body rears up like an angry monster, but something deep within the brain and nervous system, tied up with faults in the auditory-vestibular system, is triggered into agitation. I wish to scream, like an autistic child, and kill Mme Piquard's cockerels.
In this situation, the strivers' words are as much use to me as are the words of the shallow person I heard chirping on the radio yesterday about "positive psychology," rooted in ancient Greek and 17th century philosophy, providing a way forward for human civilization -- about as much use to me as a cake of chalk is to a hungry man.
In the Buddha's teaching, there is recognition of the real (not only psychological) faults that are housed in a body, but there is no view that a body is malevolent. The Buddha's teaching begins and ends with not doing of wrong. In the Buddha's teaching, for me here and now, to kill the cockerels would be a step too far. But fear of physical retaliation is not a good enough reason for me not to take that step.
A better way might begin not with fear but on the contrary with confidence in the existence of a better way.
EH Johnston:
For this body, though cherished for a long time with actions such as lying, sitting, drinking and eating, will not forgive a single trespass ; it becomes diseased therefrom as a venomous snake grows angry when stepped on.
Linda Covill:
Though the body be long and carefully tended with good sleeping, resting, drinking and eating habits, it does not excuse even one false move and so becomes irritated like a great poisonous snake.
VOCABULARY:
idam (nom. sg. n.): this
hi: for
shayy"-aasana-paana-bhojanaiH (inst. pl. m.):
shayyaa: f. a bed ; lying , reposing , sleeping
aasana: n. sitting , sitting down ; halting , stopping
paana: n. drinking
bhojana: n. the act of eating
guNaiH (inst. pl.): m. good quality, merit, virtue
shariiram (nom. sg.): n. the body
ciram: ind. for a long time
api: though
avekShitam (nom. sg. n.): tended, taken into consideration
ava-√iikSh: to look towards , look at , behold ; to have in view , have regard to , take into consideration
na: not
marShayati = 3rd pers. sg. causative mRSh: to cause to forget ; to bear , suffer , overlook , pardon , excuse
ekam (acc. sg.): one
api: even
vyatikramam (acc. sg.): m. going or passing by; overstepping , transgressing , neglect , violation , non-performance
yataH: ind. whence, in consequence whereof
mah"-aashii-viSha-vat (nom. sg. n.): like a great poisonous snake
mahat: mfn. great
aashii-viSha: m. a kind of venomous snake
aashii: f. a serpent's fang
viSha: n. poison, venom
-vat: (suffix expressing resemblance)
prakupyati = 3rd pers. sg. pra- √ kup: to be moved or agitated ; to become enraged , fly into a passion
√ kup: to be moved or excited or agitated; to swell , heave or boil with rage or emotion , be angry
guNaiH shariiraM ciram apy avekShitaM
na marShayaty ekam api vyatikramaM
yato mah"-aashii-viSha-vat prakupyati
- = - = = - - = - = - =
- = - = = - - = - = - =
- = - = = - - = - = - =
- = - = = - - = - = - -
9.14
For this body, though long tended with good habits
Of sleeping, sitting, drinking and eating,
Does not forgive a single step too far --
At which it rears up in anger,
like a great venomous snake.
COMMENT:
This verse again sounds similar to the Buddha's admonition in Canto 15 that Nanda should not harbour wrong ideas about that field of misfortunes, like a basket full of warring snakes, which is a human body.
Today's verse also sounds reminiscent of Nanda's own investigations into the nature of the body recorded in Canto 17, viz:
Desiring to experience its total material and immaterial substance, he examined the body, / And as impure, as suffering, as impermanent, as without an owner, and again as devoid of self, he perceived the body. // [17.16]
The similarity might be like the teaching of good posture as preached and as practiced, on the one hand, by a parade ground sergeant major who has a crude and false notion of good posture, and on the other hand, by a good Alexander teacher who -- while never knowing what good posture is -- is reasonably clear about what lies behind habits of bad posture.
This kind of similarity is in fact no similarity at all. It is the similarity of chalk and cheese.
Thus, whereas the Buddha compares the body to a basket containing snakes, the striver compares the body not to a receptacle but to a snake. And whereas Nanda investigates the body for himself as devoid of self, the striver as I hear him hasn't yet worked anything out for himself.
The irony intended in this vese, then, might be that the striver speaks of going a step too far when, in describing the human body as if it were retaliatory, he himself goes a step too far.
In the end, when it is sitting on a round black cushion, how is this human body?
Speaking for myself this morning, a field of misfortunes, like a basket full of warring snakes, is a fair description of how it feels. Incessant crowing of my French neighbour's many cockerels seems to stimulate to rear up in me... something -- as opposed to a bit of nothing. "The many-tentacled monster of misuse" is one way of describing it. It is not that my body rears up like an angry monster, but something deep within the brain and nervous system, tied up with faults in the auditory-vestibular system, is triggered into agitation. I wish to scream, like an autistic child, and kill Mme Piquard's cockerels.
In this situation, the strivers' words are as much use to me as are the words of the shallow person I heard chirping on the radio yesterday about "positive psychology," rooted in ancient Greek and 17th century philosophy, providing a way forward for human civilization -- about as much use to me as a cake of chalk is to a hungry man.
In the Buddha's teaching, there is recognition of the real (not only psychological) faults that are housed in a body, but there is no view that a body is malevolent. The Buddha's teaching begins and ends with not doing of wrong. In the Buddha's teaching, for me here and now, to kill the cockerels would be a step too far. But fear of physical retaliation is not a good enough reason for me not to take that step.
A better way might begin not with fear but on the contrary with confidence in the existence of a better way.
EH Johnston:
For this body, though cherished for a long time with actions such as lying, sitting, drinking and eating, will not forgive a single trespass ; it becomes diseased therefrom as a venomous snake grows angry when stepped on.
Linda Covill:
Though the body be long and carefully tended with good sleeping, resting, drinking and eating habits, it does not excuse even one false move and so becomes irritated like a great poisonous snake.
VOCABULARY:
idam (nom. sg. n.): this
hi: for
shayy"-aasana-paana-bhojanaiH (inst. pl. m.):
shayyaa: f. a bed ; lying , reposing , sleeping
aasana: n. sitting , sitting down ; halting , stopping
paana: n. drinking
bhojana: n. the act of eating
guNaiH (inst. pl.): m. good quality, merit, virtue
shariiram (nom. sg.): n. the body
ciram: ind. for a long time
api: though
avekShitam (nom. sg. n.): tended, taken into consideration
ava-√iikSh: to look towards , look at , behold ; to have in view , have regard to , take into consideration
na: not
marShayati = 3rd pers. sg. causative mRSh: to cause to forget ; to bear , suffer , overlook , pardon , excuse
ekam (acc. sg.): one
api: even
vyatikramam (acc. sg.): m. going or passing by; overstepping , transgressing , neglect , violation , non-performance
yataH: ind. whence, in consequence whereof
mah"-aashii-viSha-vat (nom. sg. n.): like a great poisonous snake
mahat: mfn. great
aashii-viSha: m. a kind of venomous snake
aashii: f. a serpent's fang
viSha: n. poison, venom
-vat: (suffix expressing resemblance)
prakupyati = 3rd pers. sg. pra- √ kup: to be moved or agitated ; to become enraged , fly into a passion
√ kup: to be moved or excited or agitated; to swell , heave or boil with rage or emotion , be angry
Tuesday, April 12, 2011
SAUNDARANANDA 9.13: A Fearful View of the Elements
prayaanti mantraiH prashamaM bhujaMgamaa
na mantra-saadhyaas tu bhavanti dhaatavaH
kva cic ca kaM cic ca dashanti pannagaaH
sadaa ca sarvaM ca tudanti dhaatavaH
- = - = = - - = - = - =
- = - = = - - = - = - =
- = - = = - - = - = - =
- = - = = - - = - = - =
9.13
Snakes are lulled by charms,
But the elements are not apt to be charmed.
Snakes bite some people some of the time;
The elements strike all people all of the time.
COMMENT:
Implicit in the Buddha's four noble truths and in Dogen's instructions for sitting-zen is the principle that if a practitioner stops doing the wrong thing, the right thing does itself. But the striver does not appear to have got the point. Who can say that he is like a dragon that found water?
If we investigate the first element listed yesterday by the striver, water is that element.
The view that water is inherently aggressive is a view that greatly influences the reactions and behaviour of nervous swimmers, but it is a view that is conspicuously absent from the reactions and behaviour of people who have a good relationship with water.
Even in a natural disaster like a tsunami, water behaves not aggressively or capriciously but predictably, so that a huge movement of the earth's crust causes a huge wave to crash onto the coast, after a predictable interval.
When gravity and other forces act on water, water turns white and it may seem to us human beings, in our fearful unenlightened state, to be a raging torrent. But in the Buddha's teaching, which Nanda follows in Canto 17, water and the other things do not have aggressive personalities: rather, they are said to be shuunya, empty [17.20] and niraatmaka, devoid of self [17.21].
EH Johnston:
Snakes can be lulled by charms, but the elements are not amenable to them. Snakes only bite at times, and then not everyone, but the elements do harm to everyone at all times.
Linda Covill:
Snakes can be soothed by mantras, but the elements cannot be managed with a mantra. Snakes bite some people under certain circumstances, but the elements strike all people at all times.
VOCABULARY:
prayaanti = 3rd pers. pl. pra- √ yaa : to go forth , set out , progress , advance towards
mantraiH (inst. pl.): m. " instrument of thought " , speech , sacred text or speech , a prayer or song of praise; a mystical verse or magical formula (sometimes personified) , incantation , charm , spell
prashamam (acc. sg.): m. calmness , tranquillity (esp. of mind) , quiet , rest , cessation
bhujaM-gamaaH (acc. pl.): m. "going in curves", snake
na: not
mantra-saadhyaaH (nom. pl. m.): not amenable to charms
mantra: charm, spell, incantation, mantra
saadhya: mfn. to be subdued or mastered or won or managed , conquerable , amenable
saadh: to go straight to any goal or aim , attain an object , to be successful , succeed , prosper ; to bring straight to an object or end , further , promote , advance , accomplish , complete , finish ; to submit or agree to , obey ; to master , subdue , overpower , conquer , win , win over ; to subdue a disease , set right , heal , cure
tu: but
bhavanti = 3rd pers. pl. bhuu: to be, become
dhaatavaH (nom. pl.): m. elements
kva cit: ind. anywhere , somewhere , to any place , in a certain place ; in a certain case , at some time , once upon a time
ca: and
kaM cit (acc. sg.): anybody
ca: and
dashanti = 3rd pers. pl. daMs: to bite
panna-gaaH (nom. pl.): m. " creeping low " , a serpent or serpent-demon
sadaa: ind. always, continually
ca: and
sarvam (acc. sg.): m. everybody
ca: and
tudanti = 3rd pers. pl. tud: to push , strike , goad , bruise , sting , vex
dhaatavaH (nom. pl.): m. elements
na mantra-saadhyaas tu bhavanti dhaatavaH
kva cic ca kaM cic ca dashanti pannagaaH
sadaa ca sarvaM ca tudanti dhaatavaH
- = - = = - - = - = - =
- = - = = - - = - = - =
- = - = = - - = - = - =
- = - = = - - = - = - =
9.13
Snakes are lulled by charms,
But the elements are not apt to be charmed.
Snakes bite some people some of the time;
The elements strike all people all of the time.
COMMENT:
Implicit in the Buddha's four noble truths and in Dogen's instructions for sitting-zen is the principle that if a practitioner stops doing the wrong thing, the right thing does itself. But the striver does not appear to have got the point. Who can say that he is like a dragon that found water?
If we investigate the first element listed yesterday by the striver, water is that element.
The view that water is inherently aggressive is a view that greatly influences the reactions and behaviour of nervous swimmers, but it is a view that is conspicuously absent from the reactions and behaviour of people who have a good relationship with water.
Even in a natural disaster like a tsunami, water behaves not aggressively or capriciously but predictably, so that a huge movement of the earth's crust causes a huge wave to crash onto the coast, after a predictable interval.
When gravity and other forces act on water, water turns white and it may seem to us human beings, in our fearful unenlightened state, to be a raging torrent. But in the Buddha's teaching, which Nanda follows in Canto 17, water and the other things do not have aggressive personalities: rather, they are said to be shuunya, empty [17.20] and niraatmaka, devoid of self [17.21].
EH Johnston:
Snakes can be lulled by charms, but the elements are not amenable to them. Snakes only bite at times, and then not everyone, but the elements do harm to everyone at all times.
Linda Covill:
Snakes can be soothed by mantras, but the elements cannot be managed with a mantra. Snakes bite some people under certain circumstances, but the elements strike all people at all times.
VOCABULARY:
prayaanti = 3rd pers. pl. pra- √ yaa : to go forth , set out , progress , advance towards
mantraiH (inst. pl.): m. " instrument of thought " , speech , sacred text or speech , a prayer or song of praise; a mystical verse or magical formula (sometimes personified) , incantation , charm , spell
prashamam (acc. sg.): m. calmness , tranquillity (esp. of mind) , quiet , rest , cessation
bhujaM-gamaaH (acc. pl.): m. "going in curves", snake
na: not
mantra-saadhyaaH (nom. pl. m.): not amenable to charms
mantra: charm, spell, incantation, mantra
saadhya: mfn. to be subdued or mastered or won or managed , conquerable , amenable
saadh: to go straight to any goal or aim , attain an object , to be successful , succeed , prosper ; to bring straight to an object or end , further , promote , advance , accomplish , complete , finish ; to submit or agree to , obey ; to master , subdue , overpower , conquer , win , win over ; to subdue a disease , set right , heal , cure
tu: but
bhavanti = 3rd pers. pl. bhuu: to be, become
dhaatavaH (nom. pl.): m. elements
kva cit: ind. anywhere , somewhere , to any place , in a certain place ; in a certain case , at some time , once upon a time
ca: and
kaM cit (acc. sg.): anybody
ca: and
dashanti = 3rd pers. pl. daMs: to bite
panna-gaaH (nom. pl.): m. " creeping low " , a serpent or serpent-demon
sadaa: ind. always, continually
ca: and
sarvam (acc. sg.): m. everybody
ca: and
tudanti = 3rd pers. pl. tud: to push , strike , goad , bruise , sting , vex
dhaatavaH (nom. pl.): m. elements
Monday, April 11, 2011
SAUNDARANANDA 9.12: Buddhist Preaching
yad" aambu-bhuu-vaayv-analaash ca dhaatavaH
sadaa viruddhaa viShamaa iv' oragaaH
bhavanty an-arthaaya shariiram aashritaaH
kathaM balaM roga-vidho vyavasyasi
- = - = = - - = - = - =
- = - = = - - = - = - =
- = - = = - - = - = - =
- = - = = - - = - = - -
9.12
When the elements of water, earth, wind and fire
Are in constant opposition, like antagonistic snakes,
When they meet in a body only to make for calamity,
How can you, in your propensity to sickness,
be convinced of your strength?
COMMENT:
viruddha is the word that the Buddha uses in Canto 15 to describe snakes in a basket:
Who could be complacent carrying around a body which is a receptacle for the elements / Like a basket full of snakes each opposed to another? // [15.56]
So the Buddhist preaching of the striver and the teaching of the Buddha sound somehow similar.
The challenge that Ashvaghosha as I hear him intends us to take up, is to be clear how Buddhist preaching is never the same as teaching of the Buddha.
One essential difference, which is again manifest in today's verse, has to do with being awake or not being awake to what is in front of one's nose. In banging on about how Nanda is convinced of his own strength, the striver is failing to notice that Nanda has never shown himself to be prey to the idea that he is strong: if anything, Nanda needs to be encouraged to give up the idea that he is weak.
EH Johnston:
Seeing that the elements, water, earth, wind and fire coalescing in a body, ever war together like vicious snakes and lead to disaster, disease is part of your very nature ; how then can you conclude you have strength?
Linda Covill:
And when the elements of water, earth, wind and fire are always at variance with each other like contrary snakes, and they abide in the body only to do it harm, how can you, the sick type, be so confident in your vitality?
VOCABULARY:
yadaa: ind. when
ambu-bhuu-vayv-analaaH (nom. pl. m.): water, earth, wind and fire
ambu: n. water
bhuu: f. earth
vaayu: m. wind
anala: m. fire
ca: and
dhaatavaH (nom. pl. m.): the elements
sadaa: ind. always , ever , every time , continually , perpetually
viruddhaaH (nom. pl. m.): mfn. opposed , hindered , restrained , arrested , kept back ; hostile , adverse , at variance or at enmity with
viShamaaH (nom. pl. m.): mfn. uneven ; unequal , irregular , dissimilar , different , inconstant ; hard to traverse , difficult , inconvenient , painful , dangerous , adverse , vexatious , disagreeable , terrible , bad , wicked
iva: like
ura-gaaH (nom. pl.): m. (" breast-going ") , a serpent , snake
bhavanti = 3rd pers. pl. bhuu: to be, become
an-arthaaya (dat. sg.): m. disappointing occurrence , reverse , evil
shariiram (acc. sg.): n. the body
aashritaaH (nom. pl. m.): mfn. attaching themselves self to , joining; inhabiting , dwelling in , resting on , being anywhere , taking one's station at
aa- √ shri: to affix ; to apply anything ; to join ; to seek refuge in , enter , inhabit
katham: how?
balam (acc. sg.): n. strength, robustness
roga-vidhaH (nom. sg. m.): a sick type
roga: m. ( √ ruj) " breaking up of strength " , disease , infirmity , sickness (also personified as an evil demon)
vidhaa: f. form , manner , kind , sort ; fodder
vyavasyasi = 2nd pers. sg. vy-ava- √ so: to settle down ; to determine , resolve , decide , be willing ; to settle , ascertain , be convinced or persuaded of take for (acc.) ; to ponder , reflect , consider
sadaa viruddhaa viShamaa iv' oragaaH
bhavanty an-arthaaya shariiram aashritaaH
kathaM balaM roga-vidho vyavasyasi
- = - = = - - = - = - =
- = - = = - - = - = - =
- = - = = - - = - = - =
- = - = = - - = - = - -
9.12
When the elements of water, earth, wind and fire
Are in constant opposition, like antagonistic snakes,
When they meet in a body only to make for calamity,
How can you, in your propensity to sickness,
be convinced of your strength?
COMMENT:
viruddha is the word that the Buddha uses in Canto 15 to describe snakes in a basket:
Who could be complacent carrying around a body which is a receptacle for the elements / Like a basket full of snakes each opposed to another? // [15.56]
So the Buddhist preaching of the striver and the teaching of the Buddha sound somehow similar.
The challenge that Ashvaghosha as I hear him intends us to take up, is to be clear how Buddhist preaching is never the same as teaching of the Buddha.
One essential difference, which is again manifest in today's verse, has to do with being awake or not being awake to what is in front of one's nose. In banging on about how Nanda is convinced of his own strength, the striver is failing to notice that Nanda has never shown himself to be prey to the idea that he is strong: if anything, Nanda needs to be encouraged to give up the idea that he is weak.
EH Johnston:
Seeing that the elements, water, earth, wind and fire coalescing in a body, ever war together like vicious snakes and lead to disaster, disease is part of your very nature ; how then can you conclude you have strength?
Linda Covill:
And when the elements of water, earth, wind and fire are always at variance with each other like contrary snakes, and they abide in the body only to do it harm, how can you, the sick type, be so confident in your vitality?
VOCABULARY:
yadaa: ind. when
ambu-bhuu-vayv-analaaH (nom. pl. m.): water, earth, wind and fire
ambu: n. water
bhuu: f. earth
vaayu: m. wind
anala: m. fire
ca: and
dhaatavaH (nom. pl. m.): the elements
sadaa: ind. always , ever , every time , continually , perpetually
viruddhaaH (nom. pl. m.): mfn. opposed , hindered , restrained , arrested , kept back ; hostile , adverse , at variance or at enmity with
viShamaaH (nom. pl. m.): mfn. uneven ; unequal , irregular , dissimilar , different , inconstant ; hard to traverse , difficult , inconvenient , painful , dangerous , adverse , vexatious , disagreeable , terrible , bad , wicked
iva: like
ura-gaaH (nom. pl.): m. (" breast-going ") , a serpent , snake
bhavanti = 3rd pers. pl. bhuu: to be, become
an-arthaaya (dat. sg.): m. disappointing occurrence , reverse , evil
shariiram (acc. sg.): n. the body
aashritaaH (nom. pl. m.): mfn. attaching themselves self to , joining; inhabiting , dwelling in , resting on , being anywhere , taking one's station at
aa- √ shri: to affix ; to apply anything ; to join ; to seek refuge in , enter , inhabit
katham: how?
balam (acc. sg.): n. strength, robustness
roga-vidhaH (nom. sg. m.): a sick type
roga: m. ( √ ruj) " breaking up of strength " , disease , infirmity , sickness (also personified as an evil demon)
vidhaa: f. form , manner , kind , sort ; fodder
vyavasyasi = 2nd pers. sg. vy-ava- √ so: to settle down ; to determine , resolve , decide , be willing ; to settle , ascertain , be convinced or persuaded of take for (acc.) ; to ponder , reflect , consider
Sunday, April 10, 2011
SAUNDARANANDA 9.11: Opinion
shariiram aamaad api mRn-mayaad ghaTaad
idaM tu niHsaaratamaM mataM mama
ciraM hi tiShThed vidhi-vad dhRto ghaTaH
samucchrayo' yaM su-dhRto' pi bhidyate
- = - = = - - = - = - =
- = - = = - - = - = - -
- = - = = - - = - = - =
- = - = = - - = - = - =
9.11
But even more fragile than an unbaked earthen pot,
In my opinion, is this body;
For a pot that is kept properly might last a long time
Whereas this accretion crumbles
even if maintained well.
COMMENT:
What is more useful: a glass of water, or a bowl of rice?
It is the kind of question designed to stimulate the sort of verbose discussion that the Buddha cautioned against with almost his dying breath.
What is more powerful: a diamond or a butterfly?
What is stronger: an earthen pot or a human body?
It is the kind of question that stimulates one bright spark to posit one opinion, and another bright spark to posit the opposing opinion.
In a recent edition of BBC Radio Four's In Our Time, on the subject of the Bhagavad Gita, a contributor explained that just as it is the dharma of fire to burn and the dharma of water to make things wet, the dharma of a kShatriya is to fight.
In those terms, it occured to me that the dharma of a scholar is to have an opinion, and the dharma of a buddha is to sit -- just to sit, abandoning all opinions. This is the main point of Dogen's Shobogenzo and I think it is also the main point of Saundara-nanda, but the striver fails to get it.
Stop doing the wrong thing and the right thing does itself.
This is not an opinion; it is a realization.
Dogen wrote: KOAN GENJO RA-RO IMADA ITARAZU.
The universal Law is realized, and nothing has ever touched it.
EH Johnston:
But I consider this body to be even more fragile than an unfired clay pot ; for a pot if kept carefully will last a long time whereas this aggregate must break up, however well tended.
Linda Covill:
In my opinion the body is even more fragile than an unbaked earthen pot, since a pot, when carefully maintained, would last for a long time, but this excrescence will break down even when well-maintained.
VOCABULARY:
shariiram (nom. sg.): n. the body
aamaat (abl. sg. m.): unbaked
api: even
mRn-mayaad (abl. sg. m.): made of clay ; earthen
ghaTaat (abl. sg.): m. jar , pitcher , jug , large earthen water-jar
idam (nom. sg. n.): this
tu: but
niHsaaratamam (nom. sg. n.): less substantial, more fragile
niH-: (negative prefix)
saara: mn. the core or pith or solid interior of anything ; firmness, strength; mfn. hard , firm solid strong ; precious , valuable ; good , sound , best , excellent
-tama: (superlative affix)
matam (nom. sg. n.): mfn. thought , believed , imagined , supposed , understood; regarded or considered as , taken or passing for (nom. or adv.); n. a thought , idea , opinion , sentiment , view
mama (gen. sg.): of me
ciram: ind. ind. after a long time , slowly
hi: for
tiShThet = 3rd pers. sg. optative sthaa: to stand; to stay , remain , continue in any condition
vidhi-vat: ind. according to rule ; with method ; in a principled manner
vidhi: m. rule ; method , manner or way of acting
dhRtaH (nom. sg. m.): mfn. held , borne , maintained , supported kept , possessed
ghaTaH (nom. sg.): m. a jar , pitcher , jug , large earthen water-jar ,
samucchrayaH (nom. sg. m.): mfn. who or what rises or grows up ; m. an eminence , hill ; increase, growth
ayam (nom. sg. m.): this
su-dhRtaH (nom. sg. m.): well-maintained
api: even
bhidyate = 3rd pers. sg. passive bhid: to be split or broken , burst
idaM tu niHsaaratamaM mataM mama
ciraM hi tiShThed vidhi-vad dhRto ghaTaH
samucchrayo' yaM su-dhRto' pi bhidyate
- = - = = - - = - = - =
- = - = = - - = - = - -
- = - = = - - = - = - =
- = - = = - - = - = - =
9.11
But even more fragile than an unbaked earthen pot,
In my opinion, is this body;
For a pot that is kept properly might last a long time
Whereas this accretion crumbles
even if maintained well.
COMMENT:
What is more useful: a glass of water, or a bowl of rice?
It is the kind of question designed to stimulate the sort of verbose discussion that the Buddha cautioned against with almost his dying breath.
What is more powerful: a diamond or a butterfly?
What is stronger: an earthen pot or a human body?
It is the kind of question that stimulates one bright spark to posit one opinion, and another bright spark to posit the opposing opinion.
In a recent edition of BBC Radio Four's In Our Time, on the subject of the Bhagavad Gita, a contributor explained that just as it is the dharma of fire to burn and the dharma of water to make things wet, the dharma of a kShatriya is to fight.
In those terms, it occured to me that the dharma of a scholar is to have an opinion, and the dharma of a buddha is to sit -- just to sit, abandoning all opinions. This is the main point of Dogen's Shobogenzo and I think it is also the main point of Saundara-nanda, but the striver fails to get it.
Stop doing the wrong thing and the right thing does itself.
This is not an opinion; it is a realization.
Dogen wrote: KOAN GENJO RA-RO IMADA ITARAZU.
The universal Law is realized, and nothing has ever touched it.
EH Johnston:
But I consider this body to be even more fragile than an unfired clay pot ; for a pot if kept carefully will last a long time whereas this aggregate must break up, however well tended.
Linda Covill:
In my opinion the body is even more fragile than an unbaked earthen pot, since a pot, when carefully maintained, would last for a long time, but this excrescence will break down even when well-maintained.
VOCABULARY:
shariiram (nom. sg.): n. the body
aamaat (abl. sg. m.): unbaked
api: even
mRn-mayaad (abl. sg. m.): made of clay ; earthen
ghaTaat (abl. sg.): m. jar , pitcher , jug , large earthen water-jar
idam (nom. sg. n.): this
tu: but
niHsaaratamam (nom. sg. n.): less substantial, more fragile
niH-: (negative prefix)
saara: mn. the core or pith or solid interior of anything ; firmness, strength; mfn. hard , firm solid strong ; precious , valuable ; good , sound , best , excellent
-tama: (superlative affix)
matam (nom. sg. n.): mfn. thought , believed , imagined , supposed , understood; regarded or considered as , taken or passing for (nom. or adv.); n. a thought , idea , opinion , sentiment , view
mama (gen. sg.): of me
ciram: ind. ind. after a long time , slowly
hi: for
tiShThet = 3rd pers. sg. optative sthaa: to stand; to stay , remain , continue in any condition
vidhi-vat: ind. according to rule ; with method ; in a principled manner
vidhi: m. rule ; method , manner or way of acting
dhRtaH (nom. sg. m.): mfn. held , borne , maintained , supported kept , possessed
ghaTaH (nom. sg.): m. a jar , pitcher , jug , large earthen water-jar ,
samucchrayaH (nom. sg. m.): mfn. who or what rises or grows up ; m. an eminence , hill ; increase, growth
ayam (nom. sg. m.): this
su-dhRtaH (nom. sg. m.): well-maintained
api: even
bhidyate = 3rd pers. sg. passive bhid: to be split or broken , burst
Saturday, April 9, 2011
SAUNDARANANDA 9.10: Denunciation of Striving After an Object
yathaa ghaTaM mRn-mayam aamam aashrito
naras titiirShet kShubhitaM mah"-aarNavaM
samucchrayaM tadvad asaaram udvahan
balaM vyavasyed vishay'-aartham udyataH
- = - = = - - = - = - =
- = - = = - - = - = - =
- = - = = - - = - = - =
- = - = = - - = - = - =
9.10
Like a man aspiring to cross the stormy ocean
In an unbaked earthen pot,
Is he who would assume the sapless accretion
of his body to be strong
As he carries it around, striving after an object.
COMMENT:
As if at the gateway to nirvana, the first of four stages of sitting-meditation as Ashvaghosha describes it is free from desires and things that are tainted (17.42).
The most glaring example in Saundara-nanda of a thing that is tainted -- so tainted as to be comical -- is Nanda's expectation that celestial nymphs will serve him sexually as a reward for his ascetic striving.
A subtler example is the effort of the striver, whose striving in this verse continues to be tainted by a twofold agenda; namely, (1) to assert his own Buddhist view that a human body is originally weak, (2) to tell Nanda off for assuming that his body is strong.
As is usually the case with a hidden agenda, the agenda is hidden primarily from the person in whom it is hiding -- a phenomenon which often gives rise to the mirror principle whereby one unconsciously projects one's own fault onto another and has a go at him.
Thus, in telling Nanda off, the striver seems to denounce vishay'-aartham udyataH, "striving after an object." But who here is striving after an object?
Nanda's striving only begins in earnest in Cantos 10 & 11 when the Buddha convinces him he can earn sex with celestial nymphs through diligent ascetic striving. Before that experience it may be that Nanda has never really strived after anything in his life, which is why the Buddha used a skillful means -- some might say a white lie -- to enable Nanda to begin to know what true yoga is not.
The player in the present scene who is striving after some object, as I see it, is not Nanda.
Going further, because of a tendency to be an ineffectual windbag, I would like to discuss the difference between the word udyata used in line 4 of this verse and the word viirya which the Buddha uses at length at the end of Canto 16. udyata describes a person who is extending himself, striving in pursuit of some end. viirya means manly vigour, virility, valour, energy and I have translated it in Canto 16 as "directed energy." So these two words, udyata and viirya, as I read them, describe two different kinds of effort. Both kinds of effort are hard work, but in one essential sense the two kinds of effort are totally different. udyata is associated with doing, with trying, with stiffening of the neck. viirya is associated with undoing, with re-directing energy fearlessly, i.e. in such a way that the neck is not unduly stiffened.
To clarify the difference between these two kinds of effort is, I think, one of the main tasks -- perhaps the main task -- that Ashvaghosha undertook in writing Saundara-nanda. In order to make the nectar of immortality his own, Nanda has to put forth enormous effort. Initially the effort causes once-handsome Nanda to stiffen his neck and become ugly. But with understanding Nanda's effort turns into effort of a very different order, effort with a free neck, far removed from any kind of ascetic striving.
EH Johnston:
The man who should in his eagerness for the objects of the senses deem himself strong, when all that he has is this worthless corporeal aggregate, is like a man who should not set out to cross the heaving ocean in an unfired clay pot.
Linda Covill:
A man carries about this sapless excrescence and in his longing for sensory experience is persuaded of its robustness; but he is like a man who sets out to cross the rolling ocean in an unbaked earthen pot.
VOCABULARY:
yathaa: ind. just as; in which manner or way , according as , as , like
ghaTam (acc. sg.): m. jar , pitcher , jug , large earthen water-jar , watering-pot
mRn-mayam (acc. sg. m.): made of clay
mRd: f. earth , soil , clay
aamam (acc. sg. m.): raw, unbaked
aashritaH (nom. sg. m.): mfn. attaching one's self to , joining ; having recourse to , resorting to as a retreat or asylum ; depending on ; dwelling in ; using, employing
aa- √ shri: to affix, to attach oneself to ; to betake one's self to , resort to ; to depend on ; to choose, prefer
naraH (nom. sg. m.): a man
titiirShet = 3rd pers. sg. optative desiderative tRR: to wish to cross
kShubhitam (acc. sg. m.): mfn. agitated , shaken , tossed , set in motion
kSubh: to shake , tremble , be agitated or disturbed , be unsteady
mah"-aarNavam (acc. sg.): m. " mighty sea " , the ocean
samucchrayam (acc. sg. m.): that which rises or grows up; m. an eminence , hill ; increase, growth
sam-ud- √shri: to raise well up , raise aloft , erect , elevate
tadvat: ind. (correl. yathaa) so, likewise
a-saaram (acc. sg. m.): mfn. sapless , without strength or value , without vigour
saara: mn. the core or pith or solid interior of anything ; firmness, strength; mfn. hard , firm solid strong ; precious , valuable ; good , sound , best , excellent
udvahan = nom. sg. m. pres. part. ud- √ vah: to bear (a weight or burden)
balam (acc. sg.): n. strength ; stoutness
vyavasyet = 3rd pers. sg. optative vy-ava-√so: to settle down ; to determine , resolve , decide; to ponder , reflect , consider
vishay'-aartham (acc. sg.): sense object
vishaya: m. anything perceptible by the senses , any object of affection or concern or attention , any special worldly object or aim or matter or business , (pl.) sensual enjoyments , sensuality
artha: aim , purpose (very often artham "for the sake of , on account of , in behalf of , for"); cause , motive , reason; object of the senses
udyataH (nom. sg. m.): mfn. upraised; ready or eager for ; active , persevering , labouring diligently and incessantly
ud- √ yam: to lift up, raise ; to be diligent , strive after (with dat. or acc. or without any object)
ud: up
√ yam: to raise; to raise , extend or hold (as a screen &c ) over ; to extend one's self
naras titiirShet kShubhitaM mah"-aarNavaM
samucchrayaM tadvad asaaram udvahan
balaM vyavasyed vishay'-aartham udyataH
- = - = = - - = - = - =
- = - = = - - = - = - =
- = - = = - - = - = - =
- = - = = - - = - = - =
9.10
Like a man aspiring to cross the stormy ocean
In an unbaked earthen pot,
Is he who would assume the sapless accretion
of his body to be strong
As he carries it around, striving after an object.
COMMENT:
As if at the gateway to nirvana, the first of four stages of sitting-meditation as Ashvaghosha describes it is free from desires and things that are tainted (17.42).
The most glaring example in Saundara-nanda of a thing that is tainted -- so tainted as to be comical -- is Nanda's expectation that celestial nymphs will serve him sexually as a reward for his ascetic striving.
A subtler example is the effort of the striver, whose striving in this verse continues to be tainted by a twofold agenda; namely, (1) to assert his own Buddhist view that a human body is originally weak, (2) to tell Nanda off for assuming that his body is strong.
As is usually the case with a hidden agenda, the agenda is hidden primarily from the person in whom it is hiding -- a phenomenon which often gives rise to the mirror principle whereby one unconsciously projects one's own fault onto another and has a go at him.
Thus, in telling Nanda off, the striver seems to denounce vishay'-aartham udyataH, "striving after an object." But who here is striving after an object?
Nanda's striving only begins in earnest in Cantos 10 & 11 when the Buddha convinces him he can earn sex with celestial nymphs through diligent ascetic striving. Before that experience it may be that Nanda has never really strived after anything in his life, which is why the Buddha used a skillful means -- some might say a white lie -- to enable Nanda to begin to know what true yoga is not.
The player in the present scene who is striving after some object, as I see it, is not Nanda.
Going further, because of a tendency to be an ineffectual windbag, I would like to discuss the difference between the word udyata used in line 4 of this verse and the word viirya which the Buddha uses at length at the end of Canto 16. udyata describes a person who is extending himself, striving in pursuit of some end. viirya means manly vigour, virility, valour, energy and I have translated it in Canto 16 as "directed energy." So these two words, udyata and viirya, as I read them, describe two different kinds of effort. Both kinds of effort are hard work, but in one essential sense the two kinds of effort are totally different. udyata is associated with doing, with trying, with stiffening of the neck. viirya is associated with undoing, with re-directing energy fearlessly, i.e. in such a way that the neck is not unduly stiffened.
To clarify the difference between these two kinds of effort is, I think, one of the main tasks -- perhaps the main task -- that Ashvaghosha undertook in writing Saundara-nanda. In order to make the nectar of immortality his own, Nanda has to put forth enormous effort. Initially the effort causes once-handsome Nanda to stiffen his neck and become ugly. But with understanding Nanda's effort turns into effort of a very different order, effort with a free neck, far removed from any kind of ascetic striving.
EH Johnston:
The man who should in his eagerness for the objects of the senses deem himself strong, when all that he has is this worthless corporeal aggregate, is like a man who should not set out to cross the heaving ocean in an unfired clay pot.
Linda Covill:
A man carries about this sapless excrescence and in his longing for sensory experience is persuaded of its robustness; but he is like a man who sets out to cross the rolling ocean in an unbaked earthen pot.
VOCABULARY:
yathaa: ind. just as; in which manner or way , according as , as , like
ghaTam (acc. sg.): m. jar , pitcher , jug , large earthen water-jar , watering-pot
mRn-mayam (acc. sg. m.): made of clay
mRd: f. earth , soil , clay
aamam (acc. sg. m.): raw, unbaked
aashritaH (nom. sg. m.): mfn. attaching one's self to , joining ; having recourse to , resorting to as a retreat or asylum ; depending on ; dwelling in ; using, employing
aa- √ shri: to affix, to attach oneself to ; to betake one's self to , resort to ; to depend on ; to choose, prefer
naraH (nom. sg. m.): a man
titiirShet = 3rd pers. sg. optative desiderative tRR: to wish to cross
kShubhitam (acc. sg. m.): mfn. agitated , shaken , tossed , set in motion
kSubh: to shake , tremble , be agitated or disturbed , be unsteady
mah"-aarNavam (acc. sg.): m. " mighty sea " , the ocean
samucchrayam (acc. sg. m.): that which rises or grows up; m. an eminence , hill ; increase, growth
sam-ud- √shri: to raise well up , raise aloft , erect , elevate
tadvat: ind. (correl. yathaa) so, likewise
a-saaram (acc. sg. m.): mfn. sapless , without strength or value , without vigour
saara: mn. the core or pith or solid interior of anything ; firmness, strength; mfn. hard , firm solid strong ; precious , valuable ; good , sound , best , excellent
udvahan = nom. sg. m. pres. part. ud- √ vah: to bear (a weight or burden)
balam (acc. sg.): n. strength ; stoutness
vyavasyet = 3rd pers. sg. optative vy-ava-√so: to settle down ; to determine , resolve , decide; to ponder , reflect , consider
vishay'-aartham (acc. sg.): sense object
vishaya: m. anything perceptible by the senses , any object of affection or concern or attention , any special worldly object or aim or matter or business , (pl.) sensual enjoyments , sensuality
artha: aim , purpose (very often artham "for the sake of , on account of , in behalf of , for"); cause , motive , reason; object of the senses
udyataH (nom. sg. m.): mfn. upraised; ready or eager for ; active , persevering , labouring diligently and incessantly
ud- √ yam: to lift up, raise ; to be diligent , strive after (with dat. or acc. or without any object)
ud: up
√ yam: to raise; to raise , extend or hold (as a screen &c ) over ; to extend one's self
Friday, April 8, 2011
SAUNDARANANDA 9.9: An Interventionist View of a Body
tvag-asthi-maaMsa-kShataj-aatmakaM yadaa
shariiram aahaara-vashena tiShThati
ajasram aartaM satata-pratikriyaM
bal'-aanvito' sm' iiti kathaM vihanyase
- = - = = - - = - = - =
- = - = = - - = - = - -
- = - = = - - = - = - =
- = - = = - - = - = - =
9.9
When a body made of skin, bone, flesh, and blood
Owes its existence to the taking of food,
When it is always ailing,
needing continuous intervention,
How can you labour under an illusion
like 'I am inherently strong'?
COMMENT:
Again these words of the striver sound Buddhist. And again I think Ashvaghosha's intention is that the reader or the listener, as one individual non-Buddhist, should consider for himself what might be at fault in the striver's thinking.
And again the most glaring fault is that the striver, in carrying on with his rebuke, remains oblivious to the individual peculiarities of his target audience, namely, Nanda, who is not labouring under an illusion that he is inherently strong. If anything, Nanda is labouring under the illusion that he is inherently weak -- whereas, from where the Buddha sits, even in the apparently unpromising raw material of a sensuous little brother who likes best to frolic with his bejewelled and scented woman in the bedroom, there is the makings of a great war elephant.
One could argue further that what the striver is expressing in the first half of today's verse is a materialist or reductionist view of a human body -- a view which overlooks the fact that the body is not only a food-processing energetic system but also an information system. A body can go on for weeks and months without food, but try shutting off the flow of information to and from the brainstem for a few minutes and see what happens.
More controversially, I perceive in the 3rd line of today's verse a faulty view which is subtler than out-and-out asceticism, but nonetheless pernicious for that. It is a view widely encountered among Zen Buddhists, especially in Japan, who regard sitting as the Buddha taught it as an effort to constantly adjust one's posture. When this approach is examined in detail, from the inside, it turns out to be just another variation on the ascetic theme of striving to be right.
Expressing the principle which smashes to pieces this interventionist view, Dogen wrote:
SHINJIN JINNEN NI DATSURAKU SHITE,
HONRAI NO MENMOKU GENZEN SEN
"Body and mind drop off spontaneously/naturally,
and the original features emerge."
FM Alexander, in similar vein, used to say:
"Stop doing the wrong thing, and the right thing does itself."
EH Johnston:
Why do you entertain such imaginations about your strength, when your body is merely a compound of skin, bone, flesh and blood, is subject to the need of food, ever ailing and continually in want of remedies?
Linda Covill:
The body is made of skin, bones, flesh and blood; it subsists only through dependence on food. It is perpetually afflicted and in need of continuous remedial action, so why do you frustrate yourself with your assumption of physical well-being?
VOCABULARY:
tvag-asthi-maaMsa-kShataj-aatmakam: consisting of skin, bone, flesh, and blood
tvac: f. skin
asthi: n. a bone
maaMsa: n. flesh
kShata-ja: n. "born of injury" blood
aatmaka: mfn. having or consisting of the nature or character of (in comp.)
yadaa: ind. when
shariiram (nom. sg.): n. the body
aahaara-vashena (inst. sg.): by dint of taking food
aahaara: m. taking food, food
tiShThati = 3rd pers. sg. sthaa: to stand; to stay , remain, subsist
ajasram: ind. perpetually , for ever
aarta (nom. sg. n.): mfn. fallen into (misfortune) , struck by calamity , afflicted , pained , disturbed; injured ; oppressed , suffering , sick , unhappy
aa- √R: to insert , place in ; to excite ; to bring near , fetch ; to come ; to reach , obtain , fall into (misfortune) ; to inflict
satata-pratikriyam (nom. sg. n.): constantly in treatment
satata: (in comp.) constantly , always , ever
pratikriyam: ind. for each action
prati- √ kR: to do or make an opposition ; to return , repay , requite (good or evil ; to counteract , resist ; to treat , attend to , cure (a disease) ; to repair, mend
bal'aanvitaH (nom. sg. m.): inherently endowed with strength
bala: n. strength
anvita: mfn. gone along with ; joined , attended , accompanied by , connected with , linked to ; having as an essential or inherent part , endowed with , possessed of , possessing
asmi = 1st pers. sg. as; to be
iti: "...," thus
katham: how?
vihanyase = 2nd pers. sg. passive vi- √ han: to be frustrated or disappointed , exert one's self in vain
shariiram aahaara-vashena tiShThati
ajasram aartaM satata-pratikriyaM
bal'-aanvito' sm' iiti kathaM vihanyase
- = - = = - - = - = - =
- = - = = - - = - = - -
- = - = = - - = - = - =
- = - = = - - = - = - =
9.9
When a body made of skin, bone, flesh, and blood
Owes its existence to the taking of food,
When it is always ailing,
needing continuous intervention,
How can you labour under an illusion
like 'I am inherently strong'?
COMMENT:
Again these words of the striver sound Buddhist. And again I think Ashvaghosha's intention is that the reader or the listener, as one individual non-Buddhist, should consider for himself what might be at fault in the striver's thinking.
And again the most glaring fault is that the striver, in carrying on with his rebuke, remains oblivious to the individual peculiarities of his target audience, namely, Nanda, who is not labouring under an illusion that he is inherently strong. If anything, Nanda is labouring under the illusion that he is inherently weak -- whereas, from where the Buddha sits, even in the apparently unpromising raw material of a sensuous little brother who likes best to frolic with his bejewelled and scented woman in the bedroom, there is the makings of a great war elephant.
One could argue further that what the striver is expressing in the first half of today's verse is a materialist or reductionist view of a human body -- a view which overlooks the fact that the body is not only a food-processing energetic system but also an information system. A body can go on for weeks and months without food, but try shutting off the flow of information to and from the brainstem for a few minutes and see what happens.
More controversially, I perceive in the 3rd line of today's verse a faulty view which is subtler than out-and-out asceticism, but nonetheless pernicious for that. It is a view widely encountered among Zen Buddhists, especially in Japan, who regard sitting as the Buddha taught it as an effort to constantly adjust one's posture. When this approach is examined in detail, from the inside, it turns out to be just another variation on the ascetic theme of striving to be right.
Expressing the principle which smashes to pieces this interventionist view, Dogen wrote:
SHINJIN JINNEN NI DATSURAKU SHITE,
HONRAI NO MENMOKU GENZEN SEN
"Body and mind drop off spontaneously/naturally,
and the original features emerge."
FM Alexander, in similar vein, used to say:
"Stop doing the wrong thing, and the right thing does itself."
EH Johnston:
Why do you entertain such imaginations about your strength, when your body is merely a compound of skin, bone, flesh and blood, is subject to the need of food, ever ailing and continually in want of remedies?
Linda Covill:
The body is made of skin, bones, flesh and blood; it subsists only through dependence on food. It is perpetually afflicted and in need of continuous remedial action, so why do you frustrate yourself with your assumption of physical well-being?
VOCABULARY:
tvag-asthi-maaMsa-kShataj-aatmakam: consisting of skin, bone, flesh, and blood
tvac: f. skin
asthi: n. a bone
maaMsa: n. flesh
kShata-ja: n. "born of injury" blood
aatmaka: mfn. having or consisting of the nature or character of (in comp.)
yadaa: ind. when
shariiram (nom. sg.): n. the body
aahaara-vashena (inst. sg.): by dint of taking food
aahaara: m. taking food, food
tiShThati = 3rd pers. sg. sthaa: to stand; to stay , remain, subsist
ajasram: ind. perpetually , for ever
aarta (nom. sg. n.): mfn. fallen into (misfortune) , struck by calamity , afflicted , pained , disturbed; injured ; oppressed , suffering , sick , unhappy
aa- √R: to insert , place in ; to excite ; to bring near , fetch ; to come ; to reach , obtain , fall into (misfortune) ; to inflict
satata-pratikriyam (nom. sg. n.): constantly in treatment
satata: (in comp.) constantly , always , ever
pratikriyam: ind. for each action
prati- √ kR: to do or make an opposition ; to return , repay , requite (good or evil ; to counteract , resist ; to treat , attend to , cure (a disease) ; to repair, mend
bal'aanvitaH (nom. sg. m.): inherently endowed with strength
bala: n. strength
anvita: mfn. gone along with ; joined , attended , accompanied by , connected with , linked to ; having as an essential or inherent part , endowed with , possessed of , possessing
asmi = 1st pers. sg. as; to be
iti: "...," thus
katham: how?
vihanyase = 2nd pers. sg. passive vi- √ han: to be frustrated or disappointed , exert one's self in vain
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