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
Showing posts with label stimulus. Show all posts
Showing posts with label stimulus. Show all posts
Sunday, May 24, 2009
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
Wednesday, April 8, 2009
SAUNDARANANDA 16.55: Again, What Not to Do
sham'-aavahaM yan niyataM nimittaM
sevyaM na tac cetasi liiyamaane
evaM hi bhuuyo layam eti cittam
an-iiryamaaNo 'gnir iv' aalpa-saaraH
16.55
The stimulus ascertained to bring calm
Does not serve when one's mind is dormant;
For thus the mind sinks further into lifelessness,
Like a feeble fire left unfanned.
COMMENT:
With regard to fault no. 2 -- non-mobilization of energy, or hypotonus -- again, the first consideration is not what might be the right stimulus to which to give consent, but rather what stimulus might have become a wrong one.
What is under discussion in this verse, it seems to me, is neither meditation nor formalistic sitting practice, but rather a conscious decision not to give consent to a certain pattern of stimulus-response.
Ashvaghosha has presented to us in sexy wrapping paper a meticulous treatise on practice -- a record of an approach to giving up afflictions that had been practised and preserved, through 12 transmissions, from the Buddha through to his own generation. But where in the world today is such an approach being practised?
Maybe it corresponds to what Matthieu Ricard, who belongs to the Tibetan tradition, describes as cultivation or training of the mind -- he also eschews the word "meditation."
Any incipient understanding of this approach that I have got (which cannot be very deep, judging from the emotional waves that continue to buffet me) comes from Alexander work.
EH Johnston:
When the mind is sluggish, he should not resort to the subject of meditation prescribed for inducing tranquillity; for thus the mind becomes still more sluggish, like a fire of little substance when not fanned.
Linda Covill:
The meditational technique prescribe for bringing tranquillity should not be practiced when the mind is depressed, for thus the mind, like a little unfanned fire, sinks still further into depression.
VOCABULARY:
shama: tranquillity , calmness; peace; indifference
aavaham (nom. sg. n.): bringing , bringing to pass , producing
yat (nom. sg. n.): [that] which
niyatam (nom. sg. n.): established, determined, ascertained
nimitttam (nom. sg.): n. cause, stimulus
sevyam (nom. sg. n.): to be used, practised, cultivated
na: not
tat: that, the
cetasi = locative of cetas: mind
liiyamaane = loc. present participle lii: to cling or press closely , stick or adhere to (loc.); to remain sticking ; to lie , recline , alight or settle on , hide or cower down in (loc.)
evam: thus, in this manner
hi: for
bhuuyas: further, still more
layam (accusative): lying down , cowering ; extinction , destruction , death ; mental inactivity , spiritual indifference; making the mind inactive or indifferent
eti = 3rd person singular of i: to go to or towards (with acc.)
cittam (nom. sg.): the mind, the thinking mind
an-iiryamaaNaH (see 16.53): not being fanned
agniH (nominative, singular): fire
iva: like
aalpa: small, little
saaraH (nominative, singular): the core or pith or solid interior of anything ; firmness , strength, power , energy; the substance or essence or marrow or cream or heart or essential part of anything
sevyaM na tac cetasi liiyamaane
evaM hi bhuuyo layam eti cittam
an-iiryamaaNo 'gnir iv' aalpa-saaraH
16.55
The stimulus ascertained to bring calm
Does not serve when one's mind is dormant;
For thus the mind sinks further into lifelessness,
Like a feeble fire left unfanned.
COMMENT:
With regard to fault no. 2 -- non-mobilization of energy, or hypotonus -- again, the first consideration is not what might be the right stimulus to which to give consent, but rather what stimulus might have become a wrong one.
What is under discussion in this verse, it seems to me, is neither meditation nor formalistic sitting practice, but rather a conscious decision not to give consent to a certain pattern of stimulus-response.
Ashvaghosha has presented to us in sexy wrapping paper a meticulous treatise on practice -- a record of an approach to giving up afflictions that had been practised and preserved, through 12 transmissions, from the Buddha through to his own generation. But where in the world today is such an approach being practised?
Maybe it corresponds to what Matthieu Ricard, who belongs to the Tibetan tradition, describes as cultivation or training of the mind -- he also eschews the word "meditation."
Any incipient understanding of this approach that I have got (which cannot be very deep, judging from the emotional waves that continue to buffet me) comes from Alexander work.
EH Johnston:
When the mind is sluggish, he should not resort to the subject of meditation prescribed for inducing tranquillity; for thus the mind becomes still more sluggish, like a fire of little substance when not fanned.
Linda Covill:
The meditational technique prescribe for bringing tranquillity should not be practiced when the mind is depressed, for thus the mind, like a little unfanned fire, sinks still further into depression.
VOCABULARY:
shama: tranquillity , calmness; peace; indifference
aavaham (nom. sg. n.): bringing , bringing to pass , producing
yat (nom. sg. n.): [that] which
niyatam (nom. sg. n.): established, determined, ascertained
nimitttam (nom. sg.): n. cause, stimulus
sevyam (nom. sg. n.): to be used, practised, cultivated
na: not
tat: that, the
cetasi = locative of cetas: mind
liiyamaane = loc. present participle lii: to cling or press closely , stick or adhere to (loc.); to remain sticking ; to lie , recline , alight or settle on , hide or cower down in (loc.)
evam: thus, in this manner
hi: for
bhuuyas: further, still more
layam (accusative): lying down , cowering ; extinction , destruction , death ; mental inactivity , spiritual indifference; making the mind inactive or indifferent
eti = 3rd person singular of i: to go to or towards (with acc.)
cittam (nom. sg.): the mind, the thinking mind
an-iiryamaaNaH (see 16.53): not being fanned
agniH (nominative, singular): fire
iva: like
aalpa: small, little
saaraH (nominative, singular): the core or pith or solid interior of anything ; firmness , strength, power , energy; the substance or essence or marrow or cream or heart or essential part of anything
Tuesday, April 7, 2009
SAUNDARANANDA 16.54: Pick Your Own Antidote to Excitement
shamaaya yat syaan niyataM nimittaM
jaat'-odbhave cetasi tasya kaalaH
evaM hi cittam prashamaM niyacchet
pradiipyamaano 'gnir iv' odakena
16.54
A stimulus one has ascertained to be calming
Has its time when one's mind is excited;
For thus the mind subsides into quietness,
Like a blazing fire doused with water.
COMMENT:
A calming stimulus might be, for you, the sight of a tree, or for me the sound of running water, or for him the natural rhythm of his own breathing, or for her the smell of familiar incense, and for us all the feel of ground under our feet or, better still, under our sitting bones.
Such a calming stimulus can be seen as an antidote to fault no. 1 of five faults which are now being discussed, in the following order:
1. too much excitement in the nervous system; hypertonus.
2. too little excitement in the nervous system; hypotonus.
3. passion
4. malice
5. delusion/ignorance.
VOCABULARY:
shamaaya = dative of shama: m. tranquillity , calmness , rest , equanimity
yat (nom. sg. n.): [that] which
syaat = 3rd person singular, present optative of as: to be
niyatam (nom. sg. n.): fixed , established , settled , sure
nimittam (nom. sg.): n. cause, stimulus
jaata: born, grown , produced , arisen
udbhave = locative of udbhava: existence , generation , origin , production , birth; springing from , growing
cetasi = locative of cetas: mind, heart
tasya (genitive): its, of it
kaalaH (nominative, singular): time, proper time
evam: thus, in this manner,
hi: for
cittam (nom. sg.): n. the mind, the thinking mind, thinking
prashamam (acc. sg.): calmness , tranquillity (esp. of mind) , quiet , rest , cessation , extinction , abatement
niyacchet = from ny -√as (?): to throw or cast or lay or put; to take off; to give up , resign (as life) ; to settle
pradiipyamaanaH = nom. sg. m. present participle pra-√ diip: to flame forth , blaze , burst into flames
agniH (nom. sg.): m. fire
iva: like
udakena = instrumental of udaka: water
EH Johnston:
It is when the mind is excited that it is the time for the subject of meditation which is prescribed for tranquillity; for thus the thoughts can assume tranquillity, as a blazing fire would be quenched by water.
Linda Covill:
When the mind is excited, it is the time for the meditational technique prescribed for tranquillity, for thus the mind, like a blazing fire doused by water, subsides into peace.
jaat'-odbhave cetasi tasya kaalaH
evaM hi cittam prashamaM niyacchet
pradiipyamaano 'gnir iv' odakena
16.54
A stimulus one has ascertained to be calming
Has its time when one's mind is excited;
For thus the mind subsides into quietness,
Like a blazing fire doused with water.
COMMENT:
A calming stimulus might be, for you, the sight of a tree, or for me the sound of running water, or for him the natural rhythm of his own breathing, or for her the smell of familiar incense, and for us all the feel of ground under our feet or, better still, under our sitting bones.
Such a calming stimulus can be seen as an antidote to fault no. 1 of five faults which are now being discussed, in the following order:
1. too much excitement in the nervous system; hypertonus.
2. too little excitement in the nervous system; hypotonus.
3. passion
4. malice
5. delusion/ignorance.
VOCABULARY:
shamaaya = dative of shama: m. tranquillity , calmness , rest , equanimity
yat (nom. sg. n.): [that] which
syaat = 3rd person singular, present optative of as: to be
niyatam (nom. sg. n.): fixed , established , settled , sure
nimittam (nom. sg.): n. cause, stimulus
jaata: born, grown , produced , arisen
udbhave = locative of udbhava: existence , generation , origin , production , birth; springing from , growing
cetasi = locative of cetas: mind, heart
tasya (genitive): its, of it
kaalaH (nominative, singular): time, proper time
evam: thus, in this manner,
hi: for
cittam (nom. sg.): n. the mind, the thinking mind, thinking
prashamam (acc. sg.): calmness , tranquillity (esp. of mind) , quiet , rest , cessation , extinction , abatement
niyacchet = from ny -√as (?): to throw or cast or lay or put; to take off; to give up , resign (as life) ; to settle
pradiipyamaanaH = nom. sg. m. present participle pra-√ diip: to flame forth , blaze , burst into flames
agniH (nom. sg.): m. fire
iva: like
udakena = instrumental of udaka: water
EH Johnston:
It is when the mind is excited that it is the time for the subject of meditation which is prescribed for tranquillity; for thus the thoughts can assume tranquillity, as a blazing fire would be quenched by water.
Linda Covill:
When the mind is excited, it is the time for the meditational technique prescribed for tranquillity, for thus the mind, like a blazing fire doused by water, subsides into peace.
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