⏑−⏑⏑¦⏑−−−¦¦−⏑−⏑¦⏑−⏑−
idaṁ
nava-vadhūnāṁ vo hrī-nikuñcita-cakṣuṣām |
⏑⏑−−¦⏑−−−¦¦⏑⏑−−¦⏑−⏑−
sadśaṁ
ceṣṭitaṁ hi syād-api vā gopa-yoṣitām || 4.14
4.14
For women who have
recently taken their vows
And who modestly turn
the light of their eyes within,
This behaviour of yours
might be fitting –
As also for the wives
of cowherds!
COMMENT:
Disclosing the hidden
meaning of today's verse truly feels to me like suddenly finding a
nugget of pure gold. Because, once the hidden meaning is glimpsed,
the grubby statement of a young snob is instantly transformed into
the golden teaching of one who was totally beyond snobbery.
The intention of the
young brahmin snob Udāyin is brought out clearly enough in the
following translations:
“This timid action of
yours would be fit for new brides, their eyes closed through shame, —
or it might be a blandishment worthy even of the wives of the
cowherds.” (EBC)
“Conduct such as this
of yours would be more proper in brides who narrow their eyes in
shame, or even in the wives of cowherds.” (EHJ)
“For the way you
conduct yourself is only proper for new brides, Who blushingly avert
their eyes, or else for the wives of cowherds!” (PO)
In
the 1st
pāda, however, I am sure that Aśvaghoṣa intended nava-vadhūnām
to carry a double meaning. Nava-vadhū is given in the dictionary as
“a newly married woman,” but as a noun nava means a young monk, a
novice, and so a second, hidden meaning of nava-vadhūnām is “young female
novices.”
That
being so, in the 2nd
pāda hrī-nikuñcita-cakṣuṣām
might describe not only new brides who are blushingly averting their
eyes, but also novice sitting-meditators who are learning the
backward step of turning their light and letting it shine.
The
behaviour referred to in the 3rd
pāda, according to Udāyin's intention, is shyness or timidity. For
new brides, Udāyin is suggesting (as also for wives of working class
milkmen) shyness or timidity might be fitting, but timidity is hardly
fitting for sexy courtesans on a mission of seduction.
The
behaviour that the 3rd
pāda is really referring to, if we follow the hidden meaning of today's verse, is the behaviour described in BC4.7 –
4.8 as doing nothing but look, as if spellbound, and as being
disinclined to do.
Such behaviour, i.e. the practice of conscious inhibition, or non-doing, is just that practice which is fitting for people who study the backward step.
Such behaviour, i.e. the practice of conscious inhibition, or non-doing, is just that practice which is fitting for people who study the backward step.
The
innocent are liable to think that the Buddha's teaching is all about
doing the right thing, and not doing wrong. But as innocence fades,
it becomes more apparent why the original teaching of the Buddha is
the other way round: it is primarily all about not doing wrong. As
mistakes accumulate on top of mistakes, in other words, a person who
studies the backward step tends to become less inclined to try to do
what he thinks he should do, and more inclined to practise not doing
what he knows not to do.
Finally,
the real jewel in today's verse is contained in the 4th
pāda whose snobbish ostensible meaning might be paraphrased thus: “I
could understand it if a crowd of ugly low-class peasants were shy
about displaying their love for the prince, but you high-class
courtesans have nothing to be shy about! 1-2-3, go for it! Hurry
up!”
Aśvaghoṣa's
brilliance is to hide behind this ostensible meaning his real
intention which is totally subversive to, and totally different from, Udāyin's snobbish view; instead, it is totally the same as Dogen's intention in writing his
Fu-kan-zazen-gi, The Rule of Sitting-Dhyāna Recommended for
Everybody and Anybody – the operative word being 普 (Jap: FU), which means "universally" or "far and wide" i.e., for everybody and anybody, absolutely including wives of milkmen.
VOCABULARY
idam
(nom. sg. n.): this
nava-vadhūnām
= gen. pl. f. nava-vadhū (or nava-vadhu): a newly married woman ; a
daughter-in-law
nava:
mfn. new , fresh , recent , young , modern ; m. a young monk , a
novice
vadhū:
f. a bride or newly-married woman , young wife spouse any wife or
woman ; a daughter-in-law ; any younger female relation ; the
female of any animal , (esp.) a cow or mare
vadhu:
f. a young wife or woman ; daughter-in-law
vaḥ
(gen. pl. f.): of you
hrī-nikuñcita-cakṣuṣām
(gen. pl. f.): eyes drawn in through modesty
hrī:
f. shame , modesty , shyness , timidity
nikuñcita:
mfn. contracted
kuñc:
to make crooked ; to bend or curve , move crookedly
ni-
√ kuñc : Caus. -kuñcayati , to draw in , contract (opp. to "
stretch out ")
cakṣus:
n. light , clearness; n. the act of seeing ; n. faculty of seeing ,
sight ; n. a look ; n. the eye
sadṛśam
(nom. sg. n.): mfn. conformable , suitable , fit , proper , right ,
worthy
ceṣṭitam
(nom. sg.): n. moving any limb , gesture ; n. doing , action ,
behaviour , manner of life
hi:
for
syād
= 3rd pers. sg. optative as: to be
api:
also, even
vā:
ind. or (excluded from the first place in a sentence , and generally
immediately following the word to which it refers; vā is frequently
combined with other particles , esp. with atha , atho, uta , kim ,
yad , yadi [e.g. atha vā , " or else "] ; it is also
sometimes used as an expletive)
gopa-yoṣitām
(gen. pl. f.): the wives of a cowherd
gopa:
m. a cowherd , herdsman , milkman (considered as a man of mixed
caste); a protector , guardian
yoṣit
= yoṣaṇā: f. a girl , maiden , young woman , wife
[No
corresponding Chinese text]
5 comments:
Hi Mike,
Hi Mike, I'd started off writing a whole treatise on "not doing" but instead erased it.
I can see more now why certain things may be hinted at rather than said outright in plain English (or whatever language).
By stating things, I think I've understood something. But when something is hinted at, there needs to be instead a kind of knowing that "finishes the thought on its own."
I think seeing this difference can be helpful for people like me who want everything spelled out. Because that which knows is different than that which simply thinks and believes.
Hi Aaron, You could be onto something there. At the same time with your concluding statement you might have slipped on a banana skin.
I often do slip on stuff Mike ..banana peels, shit, my own stupid full of crap thoughts, my self-importance.
But then let's not forget that in the midst of slipping and making an ass, I can still sometimes strike gold, strike the target, or simply do nothing.
Thanks so much for everything you do here.
In non-doing, we are akin to a target that is struck.
Our efforts to strike the target are invariably variations on the theme of doing -- and I know whereof I speak.
In view of the irony in the last sentence of your comment, maybe you are indeed onto something... unless you didn't intend it, in which case it might be another banana skin!
BOWS
Thanks for your non-teaching. I am slow non-learner!
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