ath'aivam aadeshita-tattva-maargo
Nandas tadaa praapta-vimokSha-maargaH
sarveNa bhaavena gurau praNamya
klesha-prahaaNaaya vanaM jagaama
- = - = = - - = - = =
= = - = = - - = - = =
= = - = = - - = - = -
= = - = = - - = - = -
17.1
Thus was the path to reality pointed out.
Then Nanda, a path of release receiving him in,
Bowed with his whole being before the guru
And, for the letting go of afflictions,
he made for the forest.
COMMENT:
For the past five cantos, the best of talkers has been talking the best of talks. Now Ashvaghosha resumes his narrative of how Nanda walked the best of walks.
EH Johnston:
So Nanda was thus instructed in the path to reality and then, entering the Path of Salvation, he did reverence to the Guru with all his heart and departed to the forest to eliminate the vices.
Linda Covill:
So, having had the path to reality pointed out to him, Nanda arrived at liberation's path; with his whole heart he paid homage to the guru and set out for the forest in order to abandon the defilements.
VOCABULARY:
atha: ind. inceptive particle
evam: ind. thus
aadeshitaH = nom. sg. m. past. part. causitive aa-√ diz: to aim at , have in view ; to hit ; to assign ; to point out , indicate ; teach
tattva: n. true or real state , truth , reality
maargaH (nom. sg.): m. m. (in most meanings fr. mRga , of which it is also the vRddhi form in comp.) seeking , search , tracing out , hunting ; the track of a wild animal , any track , road , path
NandaH (nom. sg. m.): Nanda
tadaa: ind. then, at that time
praapta: mfn. attained to , reached , arrived at , met with , found
praap: to attain to, reach, find; to obtain, receive ; to be present
vimokSha: m. the being loosened or undone ; release , deliverance
maargaH (nom. sg.): m. path
sarveNa = inst. sarva: all
bhaavena = inst. bhaava: being ; the seat of the feelings or affections , heart , soul , mind
gurau (loc.): to the guru
praNamya = abs. praNam (fr. √nam): to bend or bow down before
klesha: m. pain , affliction , distress
prahaaNaaya = dat. prahaaNa: n. relinquishing, abandoning
vanam (acc. sg.): n. forest
jagaama: he went
Wednesday, January 13, 2010
Tuesday, January 12, 2010
Canto 16: Exposition of the Noble Truths
16.1
"Thus, by methodically taking possession of the mind,
Getting rid of something
and gathering something together,
The practitioner makes the four dhyanas his own,
And duly acquires the fivefold power of knowing:
16.2
The principal psychic power, taking many forms;
Then being awake to what others are thinking;
And remembering past lives from long ago;
And divine lucidity of ear; and of eye.
16.3
From then on, through investigation of what is,
He applies his mind to stopping off outflows,
For on this basis, fully, suffering and the rest --
The four truths -- are understood as fundamental steps:
16.4
This is suffering, which is constant and akin to trouble;
This is the cause of suffering, akin to starting it;
This is cessation of suffering, akin to walking away.
And this, akin to a refuge, is a peaceable path.
16.5
Understanding these noble truths,
by a process of reasoning
While getting to know the four as one,
He contains all outflows, using directed thinking,
And, on finding peace, is no longer subject to becoming.
16.6
For by failing to wake up and come round
To this four, whose substance is what is,
Mankind goes from existence to existence
without finding peace,
Hoisted in the swing of samsara.
16.7
Therefore, at the root of a tragedy like growing old
See, in short, that birth is suffering.
For, as the earth supports the life of all plants,
This birth is the field of all troubles.
16.8
The birth of a sentient bodily form, again,
Is the birth of suffering in all its varieties;
And he who begets such an outgrowth
Is the begetter of death and of disease.
16.9
Good food or bad food, if mixed with poison,
Makes for ruin not for sustenance.
Likewise,
whether in a world on the flat or above or below,
All birth makes for hardship not for ease.
16.10
The many and various disappointments of men,
like old age,
Occur as long as their doing goes on.
(For even when violent winds blow,
Trees do not shake that never sprouted.)
16.11
As wind is born from the air,
As fire sleeps in the womb of shami wood,
And as water gestates inside the earth,
So suffering is born from an expectant mind-body.
16.12
Fluidity of water, solidity of earth,
Motion of wind, and constant heat of fire,
Are innate in them; as also it is in the nature
Of both the body and the mind to suffer.
16.13
Insofar as there is a body,
there is the suffering of sickness, aging and the like;
And also of hunger and thirst,
and of the rains, and summer heat and winter cold.
Insofar as a mind is bonded, tied to phenomena,
There is the suffering of grief, discontent, anger, fear
and so on.
16.14
Seeing now before your eyes that birth is suffering,
Recognise that likewise in the past it was suffering.
And just as that was suffering and this is suffering,
Know that likewise in the future it will be suffering.
16.15
For just as it is evident to us now
what kind of thing a seed is,
We can infer that it was so in the past
and that it will be so in the future.
And just as fire burning before us is hot,
So was it and so will it be, hot.
16.16
In conformity with its kind, then,
a distinguishable bodily form
Develops, wherein, O man of noble conduct,
Suffering exists, right there -- for nowhere else
Will suffering exist or has it existed or could it exist.
16.17
And this, the suffering of doing, in the world,
Has its cause in clusters of faults
which start with thirsting --
Certainly not in God,
nor in primordial matter, nor in time;
Nor even in one’s inherent constitution,
and not in predestination or self-will.
16.18
Again, you must understand how, due to this cause,
Because of men's faults, the cycle of doing goes on,
So that those imbued with redness and darkness
succumb to death.
He is not reborn who is without redness and darkness.
16.19
Insofar as the specific intention exists
to do this or that,
An action like going or sitting happens;
Hence, in just the same way,
by the force of their thirsting
Living creatures are reborn -- as is to be observed:
16.20
See sentient beings in the grip of attachment,
Dead set on pleasure among their own kind;
And, from their habitual practice of faults,
Observe them presenting with those very faults.
16.21
Just as the anger, lust, and so on
of sufferers of those afflictions
Give rise in the present to a personality trait,
So too in new lives, in various manifestations,
Does the affliction-created trait develop:
16.22
In a life dominated by anger arises violent anger,
In the lover of passion arises burning passion,
And in the predominantly ignorant,
overwhelming ignorance.
In one who has a lesser fault, again,
the lesser fault develops.
16.23
Seeing what fruit is before one's eyes,
One knows, from past knowledge of that fruit,
the seed it was in the past.
And having identified a seed before one's eyes,
One knows the fruit it may be in the future.
16.24
In whichever realms of existence a man has ended faults,
Thanks to that dispassion he is not born in those realms.
Wherever he remains susceptible to a fault,
That is where he makes his appearance,
whether he likes it or not.
16.25
So my friend,
with regard to the many forms of becoming,
Know their causes to be [the faults]
that start with thirsting
And cut out those [faults],
if you wish to be freed from suffering;
For ending of the effect
follows from eradication of the cause.
16.26
Again, the ending of suffering
follows from the disappearance of its cause.
Experience that reality for yourself
as peace and well-being,
A place of rest, a cessation,
an absence of the red taint of thirsting,
An eternal refuge which is irremovable and noble,
16.27
In which there is no becoming, no aging, no dying,
No illnesses, no being touched by unpleasantness,
No disappointment, or separation from what is pleasant:
It is a step of restfulness, ultimate and indestructible.
16.28
A lamp that has gone out
Reaches neither to the earth nor to the sky,
Nor to any cardinal nor to any intermediate point:
Because its oil is spent it reaches nothing but extinction.
16.29
In the same way,
a man of action who has come to quiet
Reaches neither to the earth nor to the sky,
Nor to any cardinal nor to any intermediate point:
From the ending of his afflictions
he attains nothing but extinction.
16.30
A means for gaining that end is the path
Of threefold wisdom and twofold tranquillity.
It should be cultivated, working to principle,
by a wakener of consciousness --
Abiding in untainted threefold integrity.
16.31
Using the voice well and the body well in tandem,
And making a clean living in a suitable manner:
These three, forming the protocol on conduct,
Are for the mastery, based on integrity, of one's actions.
16.32
Noble insight into the truths,
beginning with the truth of suffering,
Along with thinking straight, and initiative:
These three, forming the protocol on knowing,
Are for dissolution, based on wisdom, of afflictions.
16.33
Fastened on correctly in the quest for the truths
Is true mindfulness, which goes with true balance:
These two, forming the protocol on formal practice,
Are for mastery, based on tranquillity, of the mind.
16.34
Integrity no more propagates the shoots of affliction
Than a bygone spring propagates shoots from seeds.
The faults, as long as a man's integrity is untainted,
Venture only timidly to attack his mind.
16.35
But balance casts off afflictions
Like a mountain the mighty torrents of rivers.
As long as one remains in balance,
the faults do not attack:
Like charmed snakes, they are spellbound.
16.36
And wisdom destroys the faults without trace,
As a mountain stream in the monsoon
destroys the trees on its banks.
Faults consumed by it stand no chance,
Like trees struck and burnt by a thunderbolt.
16.37
Giving oneself to this path with its three divisions
And eight branches
-- this straightforward, irremovable, noble path --
One abandons the faults,
which are the causes of suffering,
And comes to that step which is total well-being.
16.38
Attendant on it are constancy and straightness;
Modesty, attentiveness, and reclusiveness;
Wanting little, contentment,
and freedom from forming attachments;
No fondness for worldly activity, and forbearance.
16.39
For he who knows suffering as it really is,
Who knows its starting and its stopping:
It is he who reaches peace by the noble path --
Going along with friends in the good.
16.40
He who fully appreciates his illness,
as the illness it is,
Who sees the cause of the illness
and its remedy:
It is he who wins, before long,
freedom from disease --
Attended by friends in the know.
16.41
So with regard to the truth of suffering,
see suffering as an illness;
With regard to the faults,
see the faults as the cause of the illness;
With regard to the truth of stopping,
see stopping as freedom from disease;
And with regard to the truth of a path,
see a path as a remedy.
16.42
Then comprehend that suffering is doing
And witness the faults moving it forward.
Realise its stopping as non-doing,
And know the path as a turning back.
16.43
Though your head and clothes be on fire
Direct your mind so as to be awake to the truths.
For in failing to see the purport of the truths,
the world has burned,
It is burning now, and it will burn.
16.44
When a man sees a separate bodily form
As decrepit, that insight of his is accurate;
In seeing accurately he is disenchanted
And his exuberance ends,
as a result of which redness fades away.
16.45
By the ending of the duality
which is exuberance and gloom,
I submit, his mind is fully set free.
And when his mind is fully liberated from that duality,
There is nothing further for him to do.
16.46
For in him who sees a separate bodily form as it is,
And who sees its origin and passing away,
From the very fact of his knowing and seeing,
I predict the complete stopping of outflows.
16.47
So my friend garner your energy greatly
And strive quickly to stop off outflows,
Examining in detail
-- as suffering and impermanent and devoid of self --
The elements.
16.48
For in knowing the six elements
of earth, water, fire and the rest,
Generically, and each as specific to itself,
He who knows nothing else but them,
Knows total release from them.
16.49
One set on giving up the afflictions, then,
Should attend to timing and method;
For even formal practice,
done at the wrong time and relying on wrong means,
Makes for disappointment and not for the desired end.
16.50
If a cow is milked before her calf is born,
Milking at the wrong time will yield no milk.
Or even at the right time no milk will be got
If, through ignorance, a cow is milked by the horn.
16.51
Again, one who wants fire from damp wood,
Try as he might, will not get fire.
And even if he lays down dry wood,
He won't get fire from that, with bad bushcraft.
16.52
Having given due consideration to the time and place
As well as to the extent and method
of one's formal practice,
One should,
reflecting on one's own strength and weakness,
Persist in an effort that is not inconsistent with them.
16.53
A "garnering" stimulus
Does not serve when the emotions are excited,
For thus the mind does not find peace
Like a fire being fanned by [the wind].
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.
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.
16.56
A stimulus ascertained to be garnering,
Has its time when one's mind is lifeless,
For thus the mind becomes fit for work,
Like a feebly-burning fire plied with fuel.
16.57
Nor is leaving oneself alone a valid starting point
When one's mind is either lifeless or excited.
For that might result in severe misfortune,
Like the neglected illness of a sick man.
16.58
What one has ascertained to be
a starting point of not interfering,
Has its time when one's mind is in its normal state;
For thus one can set about the work to be done,
Like a wagon setting off with well-trained horses.
16.59
Again, when the mind is muddled by lust,
Direction of love towards oneself
is not to be practised;
For a passionate type is stupefied by love,
Like a sufferer from phlegm taking oil.
16.60
Steadiness lies, when one's mind is stirred up by lust,
In coming back to a disagreeable stimulus;
For thus a passionate type obtains relief,
Like a phlegmatic type taking an astringent.
16.61
When a mind is wound up, however,
with the fault of ill-will,
A disagreeable stimulus is not to be dwelt upon;
For unpleasantness is destructive to a hating type,
As acid treatment is to a man of bilious nature.
16.62
When the mind is agitated by the fault of ill-will,
Love should be practised, through self-acceptance;
For love is calming to a hate-afflicted soul,
As cooling treatment is to the man of bilious nature.
16.63
Where there is wandering of the mind, tied to delusion,
Both love and unpleasantness are unsuitable,
For a deluded man is further deluded by these two,
Like a windy type given an astringent.
16.64
When working of the mind is deluded in nature,
One should appreciate the causality herein;
For here in the midst of mental delusion
lies a path to peace,
Like treating a wind condition with oil.
16.65
Holding gold in the mouth of a furnace,
A goldsmith in this world blows it at the proper time,
Douses it with water at the proper time,
And gradually, at the proper time, he leaves it be.
16.66
For he might burn the gold
by blowing at the wrong time,
He might make it unworkable
by plunging it into water at the wrong time,
And he would not bring it to full perfection
If at the wrong time he were just to leave it be.
16.67
Likewise, for garnering as also for calming,
As also when appropriate for leaving well alone,
In one's mind one should attend to the proper stimulus;
Because even diligence is destructive
when accompanied by a wrong approach."
16.68
Thus, on retreat from muddling through
And on the principle to come back to,
the One Who Went Well spoke to him;
And knowing the varieties of behaviour,
He detailed further
the directions for letting go of ideas.
16.69
Just as a physician,
for a disorder of bile, phlegm, or wind,
-- For whatever disorder of the humours
has manifested the symptoms of disease --
Prescribes a course of treatment
to cure that very disorder,
So did you, Awakened One, prescribe for the faults:
16.70
“It may not be possible,
following a single method, to destroy
Inauspicious ideas that habit has so deeply entrenched;
In that case, one should commit to a second course
But never give up the practice and its merits.
16.71
Because of the instinct-led accumulation,
from time without beginning,
Of the powerful mass of afflictions,
And because true practice is so difficult to do,
The faults cannot be cut off all at once.
16.72
Just as a deep splinter,
by means of the point of another sharp object,
Is removed by a man skilled in that task,
Likewise an unfavourable stimulus
May be despatched through use of a different stimulus.
16.73
Even then, stemming from inexperience within the self,
An inauspicious idea might still not subside.
One should abandon the idea by eyeing the fault therein,
As a traveller abandons a path
on which there is a wild beast.
16.74
A man who wishes to live, even when starving,
Declines to eat poisoned food.
Likewise, observing that it triggers a fault,
A wise person leaves alone a noxious stimulus.
16.75
When a man does not see a fault as a fault,
Who is able to restrain him from it?
But when a man sees the good in what is good,
He goes towards it despite being restrained.
16.76
For those brought up well are ashamed
Of continued impure workings of the mind,
As one who is bright, young and good-looking is ashamed
Of unsightly, ill-arranged necklaces.
16.77
If, though they are being shaken off,
A trace persists of unconstructive ideas,
One should resort to different tasks,
such as study or physical work,
As a means of consigning those ideas to oblivion.
16.78
A clear-sighted person should even sleep
Or resort to physical exhaustion,
But should never dwell on a bad stimulus
Which might bring with it an adverse reaction.
16.79
For just as a man afraid of thieves in the night
Would not open his door even to friends,
So does a wise man withhold consent equally
To the doing of anything bad or anything good
that involves the faults.
16.80
If, though fended off by such means,
Faults do not turn back,
Then, eliminated in order of their grossness,
They must be driven out like impurities from gold.
16.81
Just as a man who feels depressed
Following a torrid love affair
Takes refuge in activities like quick marching,
So should a wise person proceed with regard to the faults.
16.82
When it is impossible to realise their opposite side,
In which case unreal ideas might not fade away,
They must not for a moment be left unchecked:
No whiff of them should be tolerated,
as if they were snakes in the house.
16.83
Grit tooth against tooth, if you will,
Press the tongue forward and up against the palate,
And grip the mind with the mind:
Whatever effort it takes, do not yield to them.
16.84
Is it any wonder that a man without delusion,
Who has repaired to the forest in full mental health,
should not become deluded?
That man who, when challenged to the core
by the stimuli of the aforementioned ideas,
Is not shaken:
he is a true man of action; he is a steadfast man.
16.85
So, in order to make the noble truths your own,
First clear a path according to this plan of action,
Like a king going on campaign to subdue his foes,
Wishing to conquer unconquered riches.
16.86
These salubrious wilds that surround us
Are suited to practice and not thronged with people.
Furnishing the body with ample solitude,
Cut a path for abandoning the afflictions.
16.87
Kaundinya, Nanda, Krimila, Aniruddha,
Tishya, Upasena, Vimala and Radha,
Vashpa, Uttara, Dhautaki, Moha-raja,
Katyayana, Dravya, Pilinda-vatsa,
16.88
Bhaddali, Bhadrayana, Sarpa-dasa,
Subhuti, Go-datta, Sujata, Vatsa,
Sangramajit, Bhadrajit, and Ashvajit,
Shrona and Shona Kotikarna,
16.89
Kshema, Ajita, the mothers of Nandaka and Nanda,
Upali, Vagisha, Yashas, Yashoda,
Mahahvaya, Valkalin, Rashtra-pala,
Sudarshana, Svagata and Meghika,
16.90
Kapphina, Kashyapa of Uruvilva,
The great Maha-kashyapa, Tishya, Nanda,
Purna and Purna as well as Purnaka
And Purna Shonaparanta,
16.91
The son of Sharadvati, Subahu, Chunda,
Kondeya, Kapya, Bhrigu, Kuntha-dhana,
Plus Shaivala, Revata and Kaushthila,
And he of the Maudgalya clan and Gavam-pati --
16.92
The courage they have shown in their practice,
Be quick to show the same, working to principle.
Then you will assuredly realise the step that they took
And the splendour that adorns those ease-filled ones.
16.93
Just as the flesh of a fruit may be bitter to the taste
And yet it is sweet when eaten ripe,
So direction of energy,
through the struggle it involves, is bitter
And yet, in accomplishment of the aim,
its mature fruit is sweet.
16.94
Directed energy is paramount:
for, in doing what needs to be done, it is the foundation;
Without directed energy
there is no accomplishment at all;
All success in this world arises from directed energy --
And in the absence of directed energy
wrongdoing is rampant.
16.95
No gaining of what is yet to be gained,
and certain loss of what has been gained,
Along with low self-esteem, wretchedness,
the scorn of superiors,
Darkness, lack of spirit, and the breakdown
of learning, restraint and contentment:
For men without directed energy a great fall awaits.
16.96
When a capable person hears the guiding principle
but realises no growth,
When he knows the most excellent method
but realises no upward repose,
When he leaves home
but in freedom realises no peace:
The cause is the laziness in him,
and not an enemy.
16.97
A man obtains water if he digs the ground
with unflagging exertion,
And produces fire from fire-sticks
by continuous twirling.
But those are sure to reap the fruit of their effort
whose energies are harnessed to practice,
For rivers that flow swiftly and constantly
cut through even a mountain.
16.98
After ploughing and protecting the soil with great pains,
a farmer gains a bounteous crop of corn;
After striving to plumb the ocean's waters,
a diver revels in a bounty of coral and pearls;
After seeing off with arrows the endeavour of rival kings,
a king enjoys royal dominion.
So direct your energy in pursuit of peace,
for in directed energy, undoubtedly, lies all growth."
End of the 16th Canto in the epic poem Handsome Nanda, titled Exposition of the Noble Truths.
Monday, January 11, 2010
SAUNDARANANDA 16.87 to 16.98: What Really Matters
16.87
kauNDinya-nanda-kRmil-aaniruddhaas
tiShy-opasenau vimalo 'tha raadhaH
vaaShp-ottarau dhautaki-moharaajau
kaatyaayana-dravya-pilindavatsaaH
= = - = = - - = - = =
= = - = = - - = - = =
= = - = = - - = - = =
= = - = = - - = - = =
16.87
Kaundinya, Nanda, Krimila, Aniruddha,
Tishya, Upasena, Vimala and Radha,
Vashpa, Uttara, Dhautaki, Moha-raja,
Katyayana, Dravya, Pilinda-vatsa,
16.88
bhaddaali-bhadraayaNa-sarpadaasa
subhuuti-godatta-sujaata-vatsaaH
saMgraamajid bhadrajid ashvajic ca
shroNash ca shoNash ca sa-koTikarNaH
= = - = = - - = - = -
- = - = = - - = - = =
= = - = = - - = - = -
= = - = = - - = - = =
16.88
Bhaddali, Bhadrayana, Sarpa-dasa,
Subhuti, Go-datta, Sujata, Vatsa,
Sangramajit, Bhadrajit, and Ashvajit,
Shrona and Shona Kotikarna,
16.89
kShem"-aajito nandaka-nanda-maataav
upaali-vaagisha-yasho-yashodaaH
mahaahvayo valkali-raaShTrapaalau
sudarshana-svaagata-meghikaash ca
= = - = = - - = - = =
- = - = - - - = - = =
- = - = = - - = - = =
- = - = = - - = - = -
16.89
Kshema, Ajita, the mothers of Nandaka and Nanda,
Upali, Vagisha, Yashas, Yashoda,
Mahahvaya, Valkalin, Rashtra-pala,
Sudarshana, Svagata and Meghika,
16.90
sa-kapphinaH kaashyapa auruvilvo
mahaa-mahaakaashyapa-tiShya-nandaaH
puurNash ca puurNash ca sa puurNakash ca
shonaaparaantash ca sa puurNa eva
- = - = = - - = - = =
- = - = = - - = - = =
= = - = = - - = - = -
= = - = = - - = - = -
16.90
Kapphina, Kashyapa of Uruvilva,
The great Maha-kashyapa, Tishya, Nanda,
Purna and Purna as well as Purnaka
And Purna Shonaparanta,
16.91
shaaradvatii-putra-subaahu-cundaaH
kondeya-kaapya-bhRgu-kuNThadhaanaaH
sa-shaivalau revata-kauShThilau ca
maudgalya-gotrash ca GavaaMpatish ca
= = - = = - - = - = =
= = - = = - - = - = =
- = - = = - - = - = -
= = - = = - - = - = -
16.91
The son of Sharadvati, Subahu, Chunda,
Kondeya, Kapya, Bhrigu, Kuntha-dhana,
Plus Shaivala, Revata and Kaushthila,
And he of the Maudgalya clan and Gavam-pati --
16.92
yaM vikramaM yoga-vidhaav akurvaMs
tam eva shiighraM vidhivat kuruShva
tataH padaM praapsyasi tair avaaptaM
sukh'-aavRtais tvaM niyataM yashash ca
= = - = = - - = - = =
- = - = = - - = - = -
- = - = = - - = - = =
- = - = = - - = - = -
16.92
The courage that they showed
in the principled conduct of practice,
Be quick to show the same, working to principle.
Then you will assuredly realise the step that they took
And the splendour that adorns those ease-filled ones.
16.93
dravyaM yathaa syaat kaTukaM rasena
tac c' opayuktaM madhuraM vipaake
tath" aaiva viiryaM kaTukaM shrameNa
tasy' aartha-siddhau madhuro vipaakaH
= = - = = - - = - = -
= = - = = - - = - = =
- = - = = - - = - = -
= = - = = - - = - = =
16.93
Just as the flesh of a fruit may be bitter to the taste
And yet it is sweet when eaten ripe,
So direction of energy,
through the struggle it involves, is bitter
And yet, in accomplishment of the aim,
its mature fruit is sweet.
16.94
viiryaM paraM kaarya-kRtau hi muulaM
viiryaad Rte kaacana n' aasti siddhiH
udeti viiryaad iha sarva-saMpan
nir-viiryataa cet sakalash ca paapmaa
= = - = = - - = - = =
= = - = = - - = - = =
- = - = = - - = - = =
= = - = = - - = - = -
16.94
Directed energy is paramount:
for, in doing what needs to be done, it is the foundation;
Without directed energy
there is no accomplishment at all;
All success in this world arises from directed energy --
And in the absence of directed energy
wrongdoing is rampant.
16.95
a-labdhasy' aa-laabho niyatam upalabdhasya vigamaH
tath" aiv' aatm'-aavajNaa kRpaNam adhikebhyaH paribhavaH
tamo nis-tejastvaM shruti-niyama-tuShTi-vyuparamaH
nRNaaM nir-viiryaaNaaM bhavati vinipaatash ca bhavati
- = = = = = - - - - - = = - - - =
- = = = = = - - - - - = = - - - =
- = = = = = - - - - - = = - - - =
- = = = = = - - - - - = = - - - -
16.95
No gaining of what is yet to be gained,
and certain loss of what has been gained,
Along with low self-esteem, wretchedness,
the scorn of superiors,
Darkness, lack of spirit, and the breakdown
of learning, restraint and contentment:
For men without directed energy a great fall awaits.
16.96
nayaM shrutvaa shakto yad ayam abhivRddhiM na labhate
paraM dharmaM jNaatvaa yad upari nivaasaM na labhate
gRhaM tyaktvaa muktau yad ayam upashaantiM na labhate
nimittaM kausiidyaM bhavati puruShasy' aatra na ripuH
- = = = = = - - - - - = = - - - =
- = = = = = - - - - - = = - - - =
- = = = = = - - - - - = = - - - =
- = = = = = - - - - - = = - - - =
16.96
When a capable person hears the guiding principle
but realises no growth,
When he knows the most excellent method
but realises no upward repose,
When he leaves home
but in freedom realises no peace:
The cause is the laziness in him,
and not an enemy.
16.97
a-nikShipt'-otsaaho yadi khanati gaaM vaari labhate
prasaktaM vyaamathnan jvalanam araNibhyaaM janayati
prayuktaa yoge tu dhruvam upalabhante shrama-phalaM
drutaM nityaM yaantyo girim api hi bhindanti saritaH
- = = = = = - - - - - = = - - - =
- = = = = = - - - - - = = - - - -
- = = = = = - - - - - = = - - - =
- = = = = = - - - - - = = - - - =
16.97
A man obtains water if he digs the ground
with dogged perseverance,
And produces fire from fire-sticks
by continuous twirling.
But those are sure to reap the fruit of their effort
whose energies are harnessed to practice,
For rivers that flow swiftly and constantly
cut through even a mountain.
16.98
kRShTvaa gaaM paripaalya ca shrama-shatair ashnoti sasya-shriyaM
yatnena pravigaahya saagara-jalaM ratna-shriyaa kriiDati
shatruuNaam avadhuuya viiryam iShubhir bhuNkte narendra-shriyaM
tad viiryaM kuru shaantaye viniyataM viirye hi sarva-rddhayaH
Saundaranande mahaa-kaavya aarya-satya-vyaakhyaano naama ShoDashaH sargaH
= = = - - = - = - - - = = = - = = - =
= = = - - = - = - - - = = = - = = - -
= = = - - = - = - - - = = = - = = - =
= = = - - = - = - - - = = = - = = - =
= - - = = - = = - = - = = = = = = -
= - = = =
16.98
After ploughing and protecting the soil with great pains,
a farmer gains a bounteous crop of corn;
After striving to plumb the ocean's waters,
a diver basks in a bounty of coral and pearls;
After seeing off with arrows the endeavour of rival kings,
a king enjoys royal dominion.
So direct your energy in pursuit of peace,
for in directed energy, undoubtedly, lies all growth."
End of the 16th Canto in the epic poem Handsome Nanda, titled Exposition of the Noble Truths.
COMMENT:
EHJ notes that the third name listed in 16.87, kRmila, is treated metrically as if it were krimila, making the 5th syllable long [= = - = =], so that all four lines of the verse scan the same. The same is true for bhRgu in the second line of 16.91.
The phrase vidhivat in 16.92 is as in 16.30 -- "with a means-whereby" or "working to principle."
In 16.96 the word abhivRddhi, which means growth in the singular, seems to me now to presage the final word of the Canto in 16.98, rddhayaH, which means growth in the plural, all kinds of growth.
The conclusion of the Canto might seem to be that the really important thing is viirya, that is, manliness, valour, directed energy. But the underlying logic of the last line is that what really matters is growth. Directed energy is important because in directed energy lies all growth.
What really matters is growth.
A metaphor for success in Alexander work is the opening up of a great big cauliflower. "Keep working to principle," Marjory Barlow assured me, "And the whole thing will open up like a great big cauliflower!" Why a great big cauliflower, as opposed to say, a great big sunflower? Well, for one thing, a cauliflower is known to be a difficult vegetable to grow. When it does grow, you get something really good, but it is difficult to grow.
A metaphor for enlightenment in the Buddha's teaching is the blooming of an udumbara flower. An udumbara flower is impossible for human beings to grow. It is said to bloom in nature, but only very rarely. And although the udumbara flower is impossible for us to grow directly, even the growth and flowering of the udumbara depends indirectly on direction of energy. Because in direction of energy, the Buddha tells Nanda at the end of his great 5-canto monologue, lies all growth (sarva-rddhayaH).
kauNDinya-nanda-kRmil-aaniruddhaas
tiShy-opasenau vimalo 'tha raadhaH
vaaShp-ottarau dhautaki-moharaajau
kaatyaayana-dravya-pilindavatsaaH
= = - = = - - = - = =
= = - = = - - = - = =
= = - = = - - = - = =
= = - = = - - = - = =
16.87
Kaundinya, Nanda, Krimila, Aniruddha,
Tishya, Upasena, Vimala and Radha,
Vashpa, Uttara, Dhautaki, Moha-raja,
Katyayana, Dravya, Pilinda-vatsa,
16.88
bhaddaali-bhadraayaNa-sarpadaasa
subhuuti-godatta-sujaata-vatsaaH
saMgraamajid bhadrajid ashvajic ca
shroNash ca shoNash ca sa-koTikarNaH
= = - = = - - = - = -
- = - = = - - = - = =
= = - = = - - = - = -
= = - = = - - = - = =
16.88
Bhaddali, Bhadrayana, Sarpa-dasa,
Subhuti, Go-datta, Sujata, Vatsa,
Sangramajit, Bhadrajit, and Ashvajit,
Shrona and Shona Kotikarna,
16.89
kShem"-aajito nandaka-nanda-maataav
upaali-vaagisha-yasho-yashodaaH
mahaahvayo valkali-raaShTrapaalau
sudarshana-svaagata-meghikaash ca
= = - = = - - = - = =
- = - = - - - = - = =
- = - = = - - = - = =
- = - = = - - = - = -
16.89
Kshema, Ajita, the mothers of Nandaka and Nanda,
Upali, Vagisha, Yashas, Yashoda,
Mahahvaya, Valkalin, Rashtra-pala,
Sudarshana, Svagata and Meghika,
16.90
sa-kapphinaH kaashyapa auruvilvo
mahaa-mahaakaashyapa-tiShya-nandaaH
puurNash ca puurNash ca sa puurNakash ca
shonaaparaantash ca sa puurNa eva
- = - = = - - = - = =
- = - = = - - = - = =
= = - = = - - = - = -
= = - = = - - = - = -
16.90
Kapphina, Kashyapa of Uruvilva,
The great Maha-kashyapa, Tishya, Nanda,
Purna and Purna as well as Purnaka
And Purna Shonaparanta,
16.91
shaaradvatii-putra-subaahu-cundaaH
kondeya-kaapya-bhRgu-kuNThadhaanaaH
sa-shaivalau revata-kauShThilau ca
maudgalya-gotrash ca GavaaMpatish ca
= = - = = - - = - = =
= = - = = - - = - = =
- = - = = - - = - = -
= = - = = - - = - = -
16.91
The son of Sharadvati, Subahu, Chunda,
Kondeya, Kapya, Bhrigu, Kuntha-dhana,
Plus Shaivala, Revata and Kaushthila,
And he of the Maudgalya clan and Gavam-pati --
16.92
yaM vikramaM yoga-vidhaav akurvaMs
tam eva shiighraM vidhivat kuruShva
tataH padaM praapsyasi tair avaaptaM
sukh'-aavRtais tvaM niyataM yashash ca
= = - = = - - = - = =
- = - = = - - = - = -
- = - = = - - = - = =
- = - = = - - = - = -
16.92
The courage that they showed
in the principled conduct of practice,
Be quick to show the same, working to principle.
Then you will assuredly realise the step that they took
And the splendour that adorns those ease-filled ones.
16.93
dravyaM yathaa syaat kaTukaM rasena
tac c' opayuktaM madhuraM vipaake
tath" aaiva viiryaM kaTukaM shrameNa
tasy' aartha-siddhau madhuro vipaakaH
= = - = = - - = - = -
= = - = = - - = - = =
- = - = = - - = - = -
= = - = = - - = - = =
16.93
Just as the flesh of a fruit may be bitter to the taste
And yet it is sweet when eaten ripe,
So direction of energy,
through the struggle it involves, is bitter
And yet, in accomplishment of the aim,
its mature fruit is sweet.
16.94
viiryaM paraM kaarya-kRtau hi muulaM
viiryaad Rte kaacana n' aasti siddhiH
udeti viiryaad iha sarva-saMpan
nir-viiryataa cet sakalash ca paapmaa
= = - = = - - = - = =
= = - = = - - = - = =
- = - = = - - = - = =
= = - = = - - = - = -
16.94
Directed energy is paramount:
for, in doing what needs to be done, it is the foundation;
Without directed energy
there is no accomplishment at all;
All success in this world arises from directed energy --
And in the absence of directed energy
wrongdoing is rampant.
16.95
a-labdhasy' aa-laabho niyatam upalabdhasya vigamaH
tath" aiv' aatm'-aavajNaa kRpaNam adhikebhyaH paribhavaH
tamo nis-tejastvaM shruti-niyama-tuShTi-vyuparamaH
nRNaaM nir-viiryaaNaaM bhavati vinipaatash ca bhavati
- = = = = = - - - - - = = - - - =
- = = = = = - - - - - = = - - - =
- = = = = = - - - - - = = - - - =
- = = = = = - - - - - = = - - - -
16.95
No gaining of what is yet to be gained,
and certain loss of what has been gained,
Along with low self-esteem, wretchedness,
the scorn of superiors,
Darkness, lack of spirit, and the breakdown
of learning, restraint and contentment:
For men without directed energy a great fall awaits.
16.96
nayaM shrutvaa shakto yad ayam abhivRddhiM na labhate
paraM dharmaM jNaatvaa yad upari nivaasaM na labhate
gRhaM tyaktvaa muktau yad ayam upashaantiM na labhate
nimittaM kausiidyaM bhavati puruShasy' aatra na ripuH
- = = = = = - - - - - = = - - - =
- = = = = = - - - - - = = - - - =
- = = = = = - - - - - = = - - - =
- = = = = = - - - - - = = - - - =
16.96
When a capable person hears the guiding principle
but realises no growth,
When he knows the most excellent method
but realises no upward repose,
When he leaves home
but in freedom realises no peace:
The cause is the laziness in him,
and not an enemy.
16.97
a-nikShipt'-otsaaho yadi khanati gaaM vaari labhate
prasaktaM vyaamathnan jvalanam araNibhyaaM janayati
prayuktaa yoge tu dhruvam upalabhante shrama-phalaM
drutaM nityaM yaantyo girim api hi bhindanti saritaH
- = = = = = - - - - - = = - - - =
- = = = = = - - - - - = = - - - -
- = = = = = - - - - - = = - - - =
- = = = = = - - - - - = = - - - =
16.97
A man obtains water if he digs the ground
with dogged perseverance,
And produces fire from fire-sticks
by continuous twirling.
But those are sure to reap the fruit of their effort
whose energies are harnessed to practice,
For rivers that flow swiftly and constantly
cut through even a mountain.
16.98
kRShTvaa gaaM paripaalya ca shrama-shatair ashnoti sasya-shriyaM
yatnena pravigaahya saagara-jalaM ratna-shriyaa kriiDati
shatruuNaam avadhuuya viiryam iShubhir bhuNkte narendra-shriyaM
tad viiryaM kuru shaantaye viniyataM viirye hi sarva-rddhayaH
Saundaranande mahaa-kaavya aarya-satya-vyaakhyaano naama ShoDashaH sargaH
= = = - - = - = - - - = = = - = = - =
= = = - - = - = - - - = = = - = = - -
= = = - - = - = - - - = = = - = = - =
= = = - - = - = - - - = = = - = = - =
= - - = = - = = - = - = = = = = = -
= - = = =
16.98
After ploughing and protecting the soil with great pains,
a farmer gains a bounteous crop of corn;
After striving to plumb the ocean's waters,
a diver basks in a bounty of coral and pearls;
After seeing off with arrows the endeavour of rival kings,
a king enjoys royal dominion.
So direct your energy in pursuit of peace,
for in directed energy, undoubtedly, lies all growth."
End of the 16th Canto in the epic poem Handsome Nanda, titled Exposition of the Noble Truths.
COMMENT:
EHJ notes that the third name listed in 16.87, kRmila, is treated metrically as if it were krimila, making the 5th syllable long [= = - = =], so that all four lines of the verse scan the same. The same is true for bhRgu in the second line of 16.91.
The phrase vidhivat in 16.92 is as in 16.30 -- "with a means-whereby" or "working to principle."
In 16.96 the word abhivRddhi, which means growth in the singular, seems to me now to presage the final word of the Canto in 16.98, rddhayaH, which means growth in the plural, all kinds of growth.
The conclusion of the Canto might seem to be that the really important thing is viirya, that is, manliness, valour, directed energy. But the underlying logic of the last line is that what really matters is growth. Directed energy is important because in directed energy lies all growth.
What really matters is growth.
A metaphor for success in Alexander work is the opening up of a great big cauliflower. "Keep working to principle," Marjory Barlow assured me, "And the whole thing will open up like a great big cauliflower!" Why a great big cauliflower, as opposed to say, a great big sunflower? Well, for one thing, a cauliflower is known to be a difficult vegetable to grow. When it does grow, you get something really good, but it is difficult to grow.
A metaphor for enlightenment in the Buddha's teaching is the blooming of an udumbara flower. An udumbara flower is impossible for human beings to grow. It is said to bloom in nature, but only very rarely. And although the udumbara flower is impossible for us to grow directly, even the growth and flowering of the udumbara depends indirectly on direction of energy. Because in direction of energy, the Buddha tells Nanda at the end of his great 5-canto monologue, lies all growth (sarva-rddhayaH).
Sunday, January 10, 2010
SAUNDARANANDA 16.68 to 16.86: Supplementary Preventive & Other Measures Against Faults/Ideas
16.68
ity evam a-nyaaya-nivartanaM ca
nyaayaM ca tasmai sugato babhaaShe
bhuuyash ca tat-tac caritaM viditvaa
vitarka-haanaaya vidhiin uvaaca
= = - = = - - = - = -
= = - = = - - = - = =
= = - = = - - = - = =
- = - = = - - = - = -
16.68
Thus, on retreat from muddling through
And on the principle to come back to,
the One Who Went Well spoke to him;
And knowing the varieties of behaviour,
He detailed further
the directions for letting go of ideas.
16.69
yathaa bhiShak pitta-kaph'aanilaanaaM
ya eva kopaM samupaiti doShaH
shamaaya tasy' aiva vidhiM vidhatte
vyadhatta doSheShu tath" aiva buddha
- = - = = - - = - = =
- = - = = - - = - = =
- = - = = - - = - = =
- = - = = - - = - = -
16.69
Just as a physician,
for a disorder of bile, phlegm, or wind,
-- For whatever disorder of the humours
has manifested the symptoms of disease --
Prescribes a course of treatment
to cure that very disorder,
So did you, Awakened One, prescribe for the faults:
16.70
ekena kalpena sacen na hanyaat
sv-abhyasta-bhaavaad a-shubhaan vitarkaan
tato dvitiiyaM kramam aarabheta
na tv eva heyo guNavaan prayogaH
= = - = = - - = - = =
= = - = = - - = - = =
- = - = = - - = - = -
= = - = = - - = - = =
16.70
“It may not be possible,
following a single method, to destroy
Inauspicious ideas that habit has so deeply entrenched;
In that case, one should commit to a second course
But never give up the practice and its merits.
16.71
an-aadi-kaal' opacit'-aatmakatvaad
baliiyasaH klesha-gaNasya c'aiva
samyak-prayogasya ca duSh-karatvaac
chettuM na shakyaaH sahasaa hi doShaaH
- = - = = - - = - = =
- = - = = - - = - = -
= = - = = - - = - = =
= = - = = - - = - = =
16.71
Because of the instinct-led accumulation,
from time without beginning,
Of the powerful mass of afflictions,
And because true practice is so difficult to do,
The faults cannot be cut off all at once.
16.72
aNvyaa yath"aaNyaa vipul-aaNir anyaa
nirvaahyate tad-viduShaa nareNa
tadvat tad ev' aakushalaM nimittaM
kShipen nimitt'antara-sevanena
= = - = = - - = - = =
= = - = = - - = - = -
= = - = = - - = - = =
- = - = = - - = - = -
16.72
Just as a deep splinter,
by means of the point of another sharp object,
Is removed by a man skilled in that task,
Likewise an unfavourable stimulus
May be despatched through the use of a different stimulus.
16.73
tath" aapy ath' aadhyaatma-nava-grahatvaan
n' aiv' opashaamyed a-shubho vitarkaH
heyaH sa tad-doSha-pariikShaNena
sa-shvaapado maarga iv' aadhvagena
- = - = = - - = - = =
= = - = = - - = - = =
= = - = = - - = - = -
= = - = = - - = - = -
16.73
Even then, stemming from inexperience within the self,
An inauspicious idea might still not subside.
One should abandon the idea by eyeing the fault therein,
As a traveller abandons a path
on which there is a wild beast.
16.74
yathaa kShudh-aarto 'pi viSheNa pRktaM
jijiiviShur n'ecchati bhoktum annaM
tath" aiva doSh-aavaham ity avetya
jahaati vidvaan a-shubham nimittaM
- = - = = - - = - = =
- = - = = - - = - = =
- = - = = - - = - = -
- = - = = - - = - = =
16.74
A man who wishes to live, even when starving,
Declines to eat poisoned food.
Likewise, observing that it triggers a fault,
A wise person leaves alone a noxious stimulus.
16.75
na doShataH pashyati yo hi doShaM
kas taM tato vaarayituM samarthaH
guNaM guNe pashyati yash ca yatra
sa vaaryamaaNo pi tataH prayaati
- = - = = - - = - = =
= = - = = - - = - = =
- = - = = - - = - = -
- = - = = - - = - = -
16.75
When a man does not see a fault as a fault,
Who is able to restrain him from it?
But when a man sees the good in what is good,
He goes towards it despite being restrained.
16.76
vyapatrapante hi kula-prasuutaa
manaH-pracaarair a-shubhaih pravRttaiH
kaNThe manasv" iiva yuvaa vapuShmaan
a-caakShuShair a-prayatair viShaktaiH
- = - = = - - = - = =
- = - = = - - = - = =
= = - = = - - = - = =
- = - = = - - = - = =
16.76
For those brought up well are ashamed
Of continued impure workings of the mind,
As one who is bright, young and good-looking is ashamed
Of unsightly, ill-arranged necklaces.
16.77
nirdhuuyamaanaas tv atha leshato 'pi
tiShTheyur ev' aakushalaa vitarkaaH
kaary-aantarair adhyayana-kriy"-aadhyaiH
sevyo vidhir vismaraNaaya teShaaM
= = - = = - - = - = -
= = - = = - - = - = =
= = - = = - - = - = =
= = - = = - - = - = =
16.77
If, though they are being shaken off,
A trace persists of unconstructive ideas,
One should resort to different tasks,
such as study or physical work,
As a means of consigning those ideas to oblivion.
16.78
svaptavyam apy eva vicakShaNena
kaaya-klamo v"aapi 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 should never dwell on a bad stimulus
Which might bring with it an adverse reaction.
16.79
yathaa hi bhiito nishi taskarebhyo
dvaaram priyebhyo 'pi na daatum icchet
praajNas tathaa saMharati prayogaM
samaM shubhasy' aapy ashubhasya doShaiH
- = - = = - - = - = =
= = - = = - - = - = =
= = - = = - - = - = =
- = - = = - - = - = =
16.79
For just as a man afraid of thieves in the night
Would not open his door even to friends,
So does a wise man withhold consent to the doing
Of anything bad or anything good
that involves the faults.
16.80
evaM-prakaarair api yady upaayair
nivaaryamaaNaa na paraaN-mukhaaH syuH
tato yathaa-sthuula-nibarhaNena
suvarNa-doShaa iva te praheyaaH
= = - = = - - = - = =
- = - = = - - = - = =
- = - = = - - = - = -
- = - = = - - = - = =
16.80
If, though fended off by such means,
Faults do not turn back,
Then, eliminated in order of their grossness,
They must be driven out like impurities from gold.
16.81
druta-prayaaNa-prabhRtiiMsh ca tiikShNaat
kaama-prayogaat parikhidyamaanaH
yathaa naraH saMshrayate tath"aiva
praajNena doSheShv api vartitavyaM
- = - = = - - = - = =
= = - = = - - = - = =
- = - = = - - = - = -
= = - = = - - = - = =
16.81
Just as a man who feels depressed
Following a torrid love affair
Takes refuge in activities like quick marching,
So should a wise person proceed with regard to the faults.
16.82
te ced a-labdha-pratipakSha-bhaavaa
n' aiv' opashaamyeyur a-sad-vitarkaaH
muhuurtam apy aprativadhyamaanaa
gRhe bhujaMgaa iva n'aadhivaasyaaH
= = - = = - - = - = =
= = - = = - - = - = =
- = - = = - - = - = =
- = - = = - - = - = =
16.82
When it is impossible to realise their opposite side,
In which case unreal ideas might not fade away,
They must not for a moment be left unchecked:
No whiff of them should be tolerated,
as if they were snakes in the house.
16.83
dante' pi dantaM praNidhaaya kaamaM
taalv-agram-utpiiDya ca jihvay" aapi
cittena cittaM parigRhya c' aapi
kaaryaH prayatno na tu te 'nuvRttaaH
= = - = = - - = - = =
= = - = = - - = - = -
= = - = = - - = - = -
= = - = = - - = - = =
16.83
Grit tooth against tooth, if you will,
Press the tongue forward and up against the palate,
And grip the mind with the mind,
But, whatever effort it takes, do not yield to them.
16.84
kim atra citram yadi viita-moho
vanaM gataH svastha-manaa na muhyet
aakShipyamaaNo hRdi tan-nimittair
na kShobhyate yaH sa kRtii sa dhiiraH
- = - = = - - = - = =
- = - = = - - = - = =
= = - = = - - = - = =
= = - = = - - = - = =
16.84
Is it any wonder that a man without delusion,
Who has repaired to the forest in full mental health,
should not become deluded?
That man who, when challenged to the core
by the stimuli of the aforementioned ideas,
Is not shaken:
he is a true man of action; he is a steadfast man.
16.85
tad aarya-saty'-aadhigamaaya puurvaM
vishodhay' aanena nayena maargaM
yaatraa-gataH shatru-vinigrah-aarthaM
raaj-eva lakShmiim ajitaaM jigiiShan
- = - = = - - = - = =
- = - = = - - = - = =
= = - = = - - = - = =
= = - = = - - = - = -
16.85
So, in order to make the noble truths your own,
First clear a path according to this plan,
Like a king going on campaign to subdue his foes,
Wishing to conquer unconquered riches.
16.86
etaany araNyaany abhitaH shivaani
yog'-aanukuulaany a-jan'-eritaani
kaayasya kRtvaa praviveka-maatraM
klesha-prahaaNaaya bhajasva maargaM
= = - = = - - = - = -
= = - = = - - = - = -
= = - = = - - = - = =
= = - = = - - = - = =
16.86
These salubrious wilds that surround us
Are suited to practice and not thronged with people.
Furnishing the body with ample solitude,
Cut a path for abandoning the afflictions.
COMMENT:
For 16.83 EH Johnston proposed te 'nuvartyaaH ("they are not to be pursued/obeyed/yielded to") instead of te 'nuvRttaaH ("they are not compliant") as an alternative Sanskrit reading of the last two words of the verse.
After reviewing this series of verses, I decided to go with the alternate reading. My previous interpretation of 16.83 strikes me now as too convoluted. When this series of verses is read in the round, the Buddha is simply exhorting Nanda by any means (but preferably by preventive and indirect means) to let go of the faults -- and equally to let go of ideas.
In this series of verses vitarkaaH, ideas, are variously described as a-shubha, inauspicious/impure/noxious (16.70, 16.73); a-kushala, unconstructive/unfavourable (16.77); and a-sad, unreal/wrong/bad (16.82). Exactly the same adjectives are used to describe nimitta, a stimulus.
So these verses shed further light on what the Buddha meant, as discussed yesterday, by the word nimitta, which literally means target or cause, and which I have transated as stimulus. In 16.72 a-kushala nimitta "an unfavourable stimulus" seems to be synonymous with a-kushala vitarka, an unfavourable idea; in 16.74 a-shubha nimitta "a noxious stimulus" seems to be synonymous with a-shubha vitarka, a noxious or inauspicious idea; and in 16.78 a-sad nimitta "a bad stimulus" seems to be synonymous with a-sad vitarka -- a bad or unreal idea, a misconception.
But what I am particularly struck by in reviewing this series of verses again is how the Buddha seems to use vitarkaaH, "ideas," almost interchangeably with doShaaH "faults" -- in a way that suggests an inextricable linkage.
Is the Buddha's intention that faults give rise to ideas (as, for example, per 16.73)? That would be consistent with what my teacher Gudo Nishijima spent his life saying about imbalance of the autonomic nervous system giving rise to idealistic and materialistic ideas.
At the same time, is the Buddha's intention also that inauspicious ideas act as stimuli for the faults (as, for example, 16.74)? That would be consistent what Marjory Barlow took detailed pains to demonstrate to me, as recorded here.
Or is the whole thing a great tangled mess of inauspicious conceptions and faulty sensory appreciation and sensory stimuli and faults? Is the whole thing, as I described it in a comment a few days ago, when my cage had been rattled by endlessly revving car engines, one big fucking mess?
Finally, at the end of this series of verses, is the Buddha suggesting that, when all else fails, the natural energy of the forest can help a man to let go of his faults/ideas, in the same way that when a dirt-washer separates dirt from gold what is really doing the work of taking away impurities is not the dirt-washer himself, but rather the natural action of water?
I am reminded again of Marjory Barlow's teaching to say 'No' to one's habitual patterns of doing, to re-direct one's energy along new pathways, and then to go into movement without a care in the world... and "let it come out in the wash!"
That is sometimes how I experience solitary retreats by the forest -- something coming out in the wash, simply by virtue of me being there. It might be called a kind of "detox," to use a trendy term, but it is a detoxification not only of the body. I suppose it must relate to what the Buddha called "cleansing one's own mind."
What I have termed one big fucking mess, FM Alexander called, rather more eloquently, "the horribly tangled skein of our present existence."
He used that phrase in the following passage from his book Constructive Conscious Control of the Individual. It is one of my favourite passages from FM's writings:
"Life has become so complex." In my opinion we have here the crux of the whole matter, and I venture to predict that before we can unravel the horribly tangled skein of our present existence, we must come to a full STOP, and return to conscious, simple living, believing in the unity underlying all things, and acting in a practical way in accordance with the laws and principles involved.
On 22nd June 2004, during an Alexander lesson with Nelly Ben-Or, I asked Nelly where she thought that unshakeable and unerring belief of Alexander's came from, and I made a note of her answer: "From within. I think it came from FM's experience of freedom from inner conflict."
Have I truly glimpsed that freedom from inner conflict for myself? As Buddha? As an arrogant beggar of the fourth dhyana? I do not know; if I have approached it, I have probably come closest to it during times of sitting alone by the forest. What I do know for sure is that when engines are droning overhead or revving over the road, and I am profoundly bothered by the noise, even though my body is sitting in full lotus, the state is very far from freedom from inner conflict.
So I am here, if for nothing else, at least to bear witness to the truth of what the Buddha tells Nanda in 16.71.
ity evam a-nyaaya-nivartanaM ca
nyaayaM ca tasmai sugato babhaaShe
bhuuyash ca tat-tac caritaM viditvaa
vitarka-haanaaya vidhiin uvaaca
= = - = = - - = - = -
= = - = = - - = - = =
= = - = = - - = - = =
- = - = = - - = - = -
16.68
Thus, on retreat from muddling through
And on the principle to come back to,
the One Who Went Well spoke to him;
And knowing the varieties of behaviour,
He detailed further
the directions for letting go of ideas.
16.69
yathaa bhiShak pitta-kaph'aanilaanaaM
ya eva kopaM samupaiti doShaH
shamaaya tasy' aiva vidhiM vidhatte
vyadhatta doSheShu tath" aiva buddha
- = - = = - - = - = =
- = - = = - - = - = =
- = - = = - - = - = =
- = - = = - - = - = -
16.69
Just as a physician,
for a disorder of bile, phlegm, or wind,
-- For whatever disorder of the humours
has manifested the symptoms of disease --
Prescribes a course of treatment
to cure that very disorder,
So did you, Awakened One, prescribe for the faults:
16.70
ekena kalpena sacen na hanyaat
sv-abhyasta-bhaavaad a-shubhaan vitarkaan
tato dvitiiyaM kramam aarabheta
na tv eva heyo guNavaan prayogaH
= = - = = - - = - = =
= = - = = - - = - = =
- = - = = - - = - = -
= = - = = - - = - = =
16.70
“It may not be possible,
following a single method, to destroy
Inauspicious ideas that habit has so deeply entrenched;
In that case, one should commit to a second course
But never give up the practice and its merits.
16.71
an-aadi-kaal' opacit'-aatmakatvaad
baliiyasaH klesha-gaNasya c'aiva
samyak-prayogasya ca duSh-karatvaac
chettuM na shakyaaH sahasaa hi doShaaH
- = - = = - - = - = =
- = - = = - - = - = -
= = - = = - - = - = =
= = - = = - - = - = =
16.71
Because of the instinct-led accumulation,
from time without beginning,
Of the powerful mass of afflictions,
And because true practice is so difficult to do,
The faults cannot be cut off all at once.
16.72
aNvyaa yath"aaNyaa vipul-aaNir anyaa
nirvaahyate tad-viduShaa nareNa
tadvat tad ev' aakushalaM nimittaM
kShipen nimitt'antara-sevanena
= = - = = - - = - = =
= = - = = - - = - = -
= = - = = - - = - = =
- = - = = - - = - = -
16.72
Just as a deep splinter,
by means of the point of another sharp object,
Is removed by a man skilled in that task,
Likewise an unfavourable stimulus
May be despatched through the use of a different stimulus.
16.73
tath" aapy ath' aadhyaatma-nava-grahatvaan
n' aiv' opashaamyed a-shubho vitarkaH
heyaH sa tad-doSha-pariikShaNena
sa-shvaapado maarga iv' aadhvagena
- = - = = - - = - = =
= = - = = - - = - = =
= = - = = - - = - = -
= = - = = - - = - = -
16.73
Even then, stemming from inexperience within the self,
An inauspicious idea might still not subside.
One should abandon the idea by eyeing the fault therein,
As a traveller abandons a path
on which there is a wild beast.
16.74
yathaa kShudh-aarto 'pi viSheNa pRktaM
jijiiviShur n'ecchati bhoktum annaM
tath" aiva doSh-aavaham ity avetya
jahaati vidvaan a-shubham nimittaM
- = - = = - - = - = =
- = - = = - - = - = =
- = - = = - - = - = -
- = - = = - - = - = =
16.74
A man who wishes to live, even when starving,
Declines to eat poisoned food.
Likewise, observing that it triggers a fault,
A wise person leaves alone a noxious stimulus.
16.75
na doShataH pashyati yo hi doShaM
kas taM tato vaarayituM samarthaH
guNaM guNe pashyati yash ca yatra
sa vaaryamaaNo pi tataH prayaati
- = - = = - - = - = =
= = - = = - - = - = =
- = - = = - - = - = -
- = - = = - - = - = -
16.75
When a man does not see a fault as a fault,
Who is able to restrain him from it?
But when a man sees the good in what is good,
He goes towards it despite being restrained.
16.76
vyapatrapante hi kula-prasuutaa
manaH-pracaarair a-shubhaih pravRttaiH
kaNThe manasv" iiva yuvaa vapuShmaan
a-caakShuShair a-prayatair viShaktaiH
- = - = = - - = - = =
- = - = = - - = - = =
= = - = = - - = - = =
- = - = = - - = - = =
16.76
For those brought up well are ashamed
Of continued impure workings of the mind,
As one who is bright, young and good-looking is ashamed
Of unsightly, ill-arranged necklaces.
16.77
nirdhuuyamaanaas tv atha leshato 'pi
tiShTheyur ev' aakushalaa vitarkaaH
kaary-aantarair adhyayana-kriy"-aadhyaiH
sevyo vidhir vismaraNaaya teShaaM
= = - = = - - = - = -
= = - = = - - = - = =
= = - = = - - = - = =
= = - = = - - = - = =
16.77
If, though they are being shaken off,
A trace persists of unconstructive ideas,
One should resort to different tasks,
such as study or physical work,
As a means of consigning those ideas to oblivion.
16.78
svaptavyam apy eva vicakShaNena
kaaya-klamo v"aapi 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 should never dwell on a bad stimulus
Which might bring with it an adverse reaction.
16.79
yathaa hi bhiito nishi taskarebhyo
dvaaram priyebhyo 'pi na daatum icchet
praajNas tathaa saMharati prayogaM
samaM shubhasy' aapy ashubhasya doShaiH
- = - = = - - = - = =
= = - = = - - = - = =
= = - = = - - = - = =
- = - = = - - = - = =
16.79
For just as a man afraid of thieves in the night
Would not open his door even to friends,
So does a wise man withhold consent to the doing
Of anything bad or anything good
that involves the faults.
16.80
evaM-prakaarair api yady upaayair
nivaaryamaaNaa na paraaN-mukhaaH syuH
tato yathaa-sthuula-nibarhaNena
suvarNa-doShaa iva te praheyaaH
= = - = = - - = - = =
- = - = = - - = - = =
- = - = = - - = - = -
- = - = = - - = - = =
16.80
If, though fended off by such means,
Faults do not turn back,
Then, eliminated in order of their grossness,
They must be driven out like impurities from gold.
16.81
druta-prayaaNa-prabhRtiiMsh ca tiikShNaat
kaama-prayogaat parikhidyamaanaH
yathaa naraH saMshrayate tath"aiva
praajNena doSheShv api vartitavyaM
- = - = = - - = - = =
= = - = = - - = - = =
- = - = = - - = - = -
= = - = = - - = - = =
16.81
Just as a man who feels depressed
Following a torrid love affair
Takes refuge in activities like quick marching,
So should a wise person proceed with regard to the faults.
16.82
te ced a-labdha-pratipakSha-bhaavaa
n' aiv' opashaamyeyur a-sad-vitarkaaH
muhuurtam apy aprativadhyamaanaa
gRhe bhujaMgaa iva n'aadhivaasyaaH
= = - = = - - = - = =
= = - = = - - = - = =
- = - = = - - = - = =
- = - = = - - = - = =
16.82
When it is impossible to realise their opposite side,
In which case unreal ideas might not fade away,
They must not for a moment be left unchecked:
No whiff of them should be tolerated,
as if they were snakes in the house.
16.83
dante' pi dantaM praNidhaaya kaamaM
taalv-agram-utpiiDya ca jihvay" aapi
cittena cittaM parigRhya c' aapi
kaaryaH prayatno na tu te 'nuvRttaaH
= = - = = - - = - = =
= = - = = - - = - = -
= = - = = - - = - = -
= = - = = - - = - = =
16.83
Grit tooth against tooth, if you will,
Press the tongue forward and up against the palate,
And grip the mind with the mind,
But, whatever effort it takes, do not yield to them.
16.84
kim atra citram yadi viita-moho
vanaM gataH svastha-manaa na muhyet
aakShipyamaaNo hRdi tan-nimittair
na kShobhyate yaH sa kRtii sa dhiiraH
- = - = = - - = - = =
- = - = = - - = - = =
= = - = = - - = - = =
= = - = = - - = - = =
16.84
Is it any wonder that a man without delusion,
Who has repaired to the forest in full mental health,
should not become deluded?
That man who, when challenged to the core
by the stimuli of the aforementioned ideas,
Is not shaken:
he is a true man of action; he is a steadfast man.
16.85
tad aarya-saty'-aadhigamaaya puurvaM
vishodhay' aanena nayena maargaM
yaatraa-gataH shatru-vinigrah-aarthaM
raaj-eva lakShmiim ajitaaM jigiiShan
- = - = = - - = - = =
- = - = = - - = - = =
= = - = = - - = - = =
= = - = = - - = - = -
16.85
So, in order to make the noble truths your own,
First clear a path according to this plan,
Like a king going on campaign to subdue his foes,
Wishing to conquer unconquered riches.
16.86
etaany araNyaany abhitaH shivaani
yog'-aanukuulaany a-jan'-eritaani
kaayasya kRtvaa praviveka-maatraM
klesha-prahaaNaaya bhajasva maargaM
= = - = = - - = - = -
= = - = = - - = - = -
= = - = = - - = - = =
= = - = = - - = - = =
16.86
These salubrious wilds that surround us
Are suited to practice and not thronged with people.
Furnishing the body with ample solitude,
Cut a path for abandoning the afflictions.
COMMENT:
For 16.83 EH Johnston proposed te 'nuvartyaaH ("they are not to be pursued/obeyed/yielded to") instead of te 'nuvRttaaH ("they are not compliant") as an alternative Sanskrit reading of the last two words of the verse.
After reviewing this series of verses, I decided to go with the alternate reading. My previous interpretation of 16.83 strikes me now as too convoluted. When this series of verses is read in the round, the Buddha is simply exhorting Nanda by any means (but preferably by preventive and indirect means) to let go of the faults -- and equally to let go of ideas.
In this series of verses vitarkaaH, ideas, are variously described as a-shubha, inauspicious/impure/noxious (16.70, 16.73); a-kushala, unconstructive/unfavourable (16.77); and a-sad, unreal/wrong/bad (16.82). Exactly the same adjectives are used to describe nimitta, a stimulus.
So these verses shed further light on what the Buddha meant, as discussed yesterday, by the word nimitta, which literally means target or cause, and which I have transated as stimulus. In 16.72 a-kushala nimitta "an unfavourable stimulus" seems to be synonymous with a-kushala vitarka, an unfavourable idea; in 16.74 a-shubha nimitta "a noxious stimulus" seems to be synonymous with a-shubha vitarka, a noxious or inauspicious idea; and in 16.78 a-sad nimitta "a bad stimulus" seems to be synonymous with a-sad vitarka -- a bad or unreal idea, a misconception.
But what I am particularly struck by in reviewing this series of verses again is how the Buddha seems to use vitarkaaH, "ideas," almost interchangeably with doShaaH "faults" -- in a way that suggests an inextricable linkage.
Is the Buddha's intention that faults give rise to ideas (as, for example, per 16.73)? That would be consistent with what my teacher Gudo Nishijima spent his life saying about imbalance of the autonomic nervous system giving rise to idealistic and materialistic ideas.
At the same time, is the Buddha's intention also that inauspicious ideas act as stimuli for the faults (as, for example, 16.74)? That would be consistent what Marjory Barlow took detailed pains to demonstrate to me, as recorded here.
Or is the whole thing a great tangled mess of inauspicious conceptions and faulty sensory appreciation and sensory stimuli and faults? Is the whole thing, as I described it in a comment a few days ago, when my cage had been rattled by endlessly revving car engines, one big fucking mess?
Finally, at the end of this series of verses, is the Buddha suggesting that, when all else fails, the natural energy of the forest can help a man to let go of his faults/ideas, in the same way that when a dirt-washer separates dirt from gold what is really doing the work of taking away impurities is not the dirt-washer himself, but rather the natural action of water?
I am reminded again of Marjory Barlow's teaching to say 'No' to one's habitual patterns of doing, to re-direct one's energy along new pathways, and then to go into movement without a care in the world... and "let it come out in the wash!"
That is sometimes how I experience solitary retreats by the forest -- something coming out in the wash, simply by virtue of me being there. It might be called a kind of "detox," to use a trendy term, but it is a detoxification not only of the body. I suppose it must relate to what the Buddha called "cleansing one's own mind."
What I have termed one big fucking mess, FM Alexander called, rather more eloquently, "the horribly tangled skein of our present existence."
He used that phrase in the following passage from his book Constructive Conscious Control of the Individual. It is one of my favourite passages from FM's writings:
"Life has become so complex." In my opinion we have here the crux of the whole matter, and I venture to predict that before we can unravel the horribly tangled skein of our present existence, we must come to a full STOP, and return to conscious, simple living, believing in the unity underlying all things, and acting in a practical way in accordance with the laws and principles involved.
On 22nd June 2004, during an Alexander lesson with Nelly Ben-Or, I asked Nelly where she thought that unshakeable and unerring belief of Alexander's came from, and I made a note of her answer: "From within. I think it came from FM's experience of freedom from inner conflict."
Have I truly glimpsed that freedom from inner conflict for myself? As Buddha? As an arrogant beggar of the fourth dhyana? I do not know; if I have approached it, I have probably come closest to it during times of sitting alone by the forest. What I do know for sure is that when engines are droning overhead or revving over the road, and I am profoundly bothered by the noise, even though my body is sitting in full lotus, the state is very far from freedom from inner conflict.
So I am here, if for nothing else, at least to bear witness to the truth of what the Buddha tells Nanda in 16.71.
Saturday, January 9, 2010
SAUNDARANANDA 16.53 to 16.67: What Works, Works
16.53
pragraahakaM yat tu nimittam uktam
uddhanyamaane hRdi tan na sevyaM
evaM hi cittaM prashamaM na yaati
[- - -]naa vahnir iv' eryamaaNaH
- = - = = - - = - = -
= = - = = - - = - = =
= = - = = - - = - = -
* * * = = - - = - = =
16.53
A "garnering" stimulus
Does not serve when the emotions are excited,
For thus the mind does not find peace
Like a fire being fanned by [the wind].
16.54
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.
16.55
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.
16.56
pragraahakaM yan niyataM nimittaM
layaM gate cetasi tasya kaalaH
kriyaa-samarthaM hi manas tathaa syaan
mandaayamaano 'gnir iv' endhanena
- = - = = - - = - = =
- = - = = - - = - = =
- = - = = - - = - = =
= = - = = - - = - = -
16.56
A stimulus ascertained to be garnering,
Has its time when one's mind is lifeless,
For thus the mind becomes fit for work,
Like a feebly-burning fire plied with fuel.
16.57
aupekShikaM n'aapi nimittam iShTaM
layaM gate cetasi s'odbhave vaa
evaM hi tiivraM janayed anarthaM
upekShito vyaadhir iv' aaturasya
= = - = = - - = - = =
- = - = = - - = - = =
= = - = = - - = - = =
- = - = = - - = - = -
16.57
Nor is leaving oneself alone a valid starting point
When one's mind is either lifeless or excited.
For that might result in severe misfortune,
Like the neglected illness of a sick man.
16.58
yat syaad upekShaa niyataM nimittaM
saamyaM gate cetasi tasya kaalaH
evaM hi kRtyaaya bhavet prayogo
ratho vidhey'-aashva iva prayaataH
= = - = = - - = - = =
= = - = = - - = - = =
= = - = = - - = - = =
- = - = = - - - - = =
16.58
What one has ascertained to be
a starting point of not interfering,
Has its time when one's mind is in its normal state;
For thus one can set about the work to be done,
Like a wagon setting off with well-trained horses.
16.59
raag'-oddhava vyaakulite 'pi citte
maitr'-opasaMhaara-vidhir na kaaryaH
raag-aatmako muhyati maitrayaa hi
snehaM kapha-kShobha iv' opayujya
= = - = = - - = - = =
= = - = = - - = - = =
= = - = = - - = - = =
= = - = = - - = - = -
16.59
Again, when the mind is muddled by lust,
Direction of love towards oneself
is not to be practised;
For a passionate type is stupefied by love,
Like a sufferer from phlegm taking oil.
16.60
raag'oddhate cetasi dhairyam etya
niShevitavyam tv a-shubham nimittaM
raag'-aatmako hy evam upaiti sharma
kaph'-aatmako ruukSham iv' opayujya
= = - = = - - = - = -
- = - = = - - = - = =
= = - = = - - = - = -
- = - = = - - = - = -
16.60
Steadiness lies, when one's mind is stirred up by lust,
In coming back to a disagreeable stimulus;
For thus a passionate type obtains relief,
Like a phlegmatic type taking an astringent.
16.61
vyaapaada-doSheNa manasy udiirNe
na sevitavyaM tv a-shubhaM nimittaM
dvesh'-aatmakasya hy a-shubhaa vadhaaya
pitt-aatmanas tiikShNa iv' opacaaraH
= = - = = - - = - = =
- = - = = - - = - = =
= = - = = - - = - = -
= = - = = - - = - = =
16.61
When a mind is wound up, however,
with the fault of ill-will,
A disagreeable stimulus is not to be dwelt upon;
For unpleasantness is destructive to a hating type,
As acid treatment is to a man of bilious nature.
16.62
vyaapaada-doSha kShubhite tu citte
sevyaa sva-pakSh'-opanayena maitrii
dvesh'-aatmano hi prashamaaya maitrii
pitt'-aatmanaH shiita iv' opacaaraH
- = - = = - - = - = =
= = - = = - - = - = =
= = - = = - - = - = =
= = - = = - - = - = =
16.62
When the mind is agitated by the fault of ill-will,
Love should be practised, through self-acceptance;
For love is calming to a hate-afflicted soul,
As cooling treatment is to a man of bilious nature.
16.63
moh-aanubaddhe manasaH pracaare
maitr-aashubhaa c'aiva bhavaty ayogaH
taabhyaaM hi saMmoham upaiti bhuuyo
vaayv-aatmako ruukSham iv' opaniiya
= = - = = - - = - = =
= = - = = - - = - = =
= = - = = - - = - = =
= = - = = - - = - = -
16.63
Where there is wandering of the mind, tied to delusion,
Both love and unpleasantness are unsuitable,
For a deluded man is further deluded by these two,
Like a windy type given an astringent.
16.64
moh'-aatmikaayaaM manasaH pravRttau
sevyas tv idaM-pratyayataa-vihaaraH
muuDhe manasy eSha hi shaanti-maargo
vaayv-aatmake snigdha iv' opacaaraH
= = - = = - - = - = =
= = - = = - - = - = =
= = - = = - - = - = =
= = - = = - - = - = =
16.64
When working of the mind is deluded in nature,
One should appreciate the causality herein;
For here in the midst of mental delusion
lies a path to peace,
Like treating a wind condition with oil.
16.65
ulkaa-mukha-sthaM hi yathaa suvarNaM
suvarNa-kaaro dhamat' iiha kaale
kaale pariprokShayate jalena
krameNa kaale samupekShate ca
= = - = = - - = - = =
- = - = = - - = - = =
= = - = = - - = - = =
- = - = = - - = - = -
16.65
Holding gold in the mouth of a furnace,
A goldsmith in this world blows it at the proper time,
Douses it with water at the proper time,
And gradually, at the proper time, he leaves it be.
16.66
dahet suvarNaM hi dhamann akaale
jale kShipan saMshamayed akaale
na c'aapi samyak paripaakam enaM
nayed akaale samupekShamaaNaH
- = - = = - - = - = =
- = - = = - - = - = =
- = - = = - - = - = =
- = - = = - - = - = =
16.66
For he might burn the gold
by blowing at the wrong time,
He might make it unworkable
by plunging it into water at the wrong time,
And he would not bring it to full perfection
If at the wrong time he were just to leave it be.
16.67
sampragrahasya prashamasya c'aiva
tath"aiva kaale samupekShaNasya
samyaN nimittaM manasaa tv avekShyaM
naasho hi yatno 'py an-upaaya-puurvaH
= = - = - - - = - = -
- = - = = - - = - = -
= = - = = - - = - = =
= = - = = - - = - = =
16.67
Likewise, for garnering as also for calming,
As also when appropriate for leaving well alone,
In one's mind one should monitor the proper stimulus;
Because even diligence is destructive
when accompanied by a wrong approach."
COMMENT:
When a practitioner of sitting-dhyana is working on the self, like when a goldsmith is working gold, practice precedes theory.
A translator of the Buddha's teaching, like a Jewish lawyer, is prone to be a wordsmith. Of course many Jews have been excellent goldsmiths, but they are not the ones that bother me. The tendency that bothers me in the other is a tendency I perceive in the other to espouse in words a view, a personal "take on practice," when it is obvious to anybody that the espouser of the view on practice has still got plenty of work to do on cleansing his own mind of faults, like anger.
When a practitioner of sitting-dhyana is working on the self, like when a goldsmith is working gold, the practitioner must find what actually works for him or her, not in theory but in practice.
Where does one start? One true starting point, in the Buddha's teaching, has never been set in stone. The true method of sitting-dhyana, it seems to me, is set out in Canto 15 in terms of sitting in lotus as engagement with the fundamental and as giving up ideas. Then again the true method is set out in Canto 16 in terms of a bespoke approach to letting go of faults. And then again the true method is set out in Canto 17 in the methodical description of Nanda's progress through four dhyaana , or stages of sitting-meditation. So how many true methods are there?
If you review the history of this blog, you will see how, like a house-burglar in search of jewels & money, I began by rifling through Saundarananda and Buddhacarita looking for the nailed-down definition of how to sit. That is how my mind has always tended to work -- begin by identifying the primary target and then go straight for it. Later on, survey the damage. If I see the primary thing as understanding something, like a fault in myself, and I think that prodding the other with a stick and using him as a mirror might help me to understand it, I am ever liable to do just that. It is not enlightened behaviour, but it is how my mind tends to work. On some level I feel that such selfish behaviour is justified because I am so special, because I am such an important person, with a great historical mission. In sitting as the giving up ideas, this might be idea number one to give up!
In the beginning was the word, and the word was what? The word was the Rule of Sitting-Zen?
No. In the beginning there is practice, and how to practice cannot be nailed down in words -- because the practice is so multi-dimensional.
What the Buddha is instructing Nanda in here is practical work on the self, and a starting point of that practice is called in this series of verses nimitta. Nimitta literally means a target or a cause. I have translated nimitta here as "stimulus" and as "starting point." But if "subject of meditation" works for you....
pragraahakaM yat tu nimittam uktam
uddhanyamaane hRdi tan na sevyaM
evaM hi cittaM prashamaM na yaati
[- - -]naa vahnir iv' eryamaaNaH
- = - = = - - = - = -
= = - = = - - = - = =
= = - = = - - = - = -
* * * = = - - = - = =
16.53
A "garnering" stimulus
Does not serve when the emotions are excited,
For thus the mind does not find peace
Like a fire being fanned by [the wind].
16.54
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.
16.55
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.
16.56
pragraahakaM yan niyataM nimittaM
layaM gate cetasi tasya kaalaH
kriyaa-samarthaM hi manas tathaa syaan
mandaayamaano 'gnir iv' endhanena
- = - = = - - = - = =
- = - = = - - = - = =
- = - = = - - = - = =
= = - = = - - = - = -
16.56
A stimulus ascertained to be garnering,
Has its time when one's mind is lifeless,
For thus the mind becomes fit for work,
Like a feebly-burning fire plied with fuel.
16.57
aupekShikaM n'aapi nimittam iShTaM
layaM gate cetasi s'odbhave vaa
evaM hi tiivraM janayed anarthaM
upekShito vyaadhir iv' aaturasya
= = - = = - - = - = =
- = - = = - - = - = =
= = - = = - - = - = =
- = - = = - - = - = -
16.57
Nor is leaving oneself alone a valid starting point
When one's mind is either lifeless or excited.
For that might result in severe misfortune,
Like the neglected illness of a sick man.
16.58
yat syaad upekShaa niyataM nimittaM
saamyaM gate cetasi tasya kaalaH
evaM hi kRtyaaya bhavet prayogo
ratho vidhey'-aashva iva prayaataH
= = - = = - - = - = =
= = - = = - - = - = =
= = - = = - - = - = =
- = - = = - - - - = =
16.58
What one has ascertained to be
a starting point of not interfering,
Has its time when one's mind is in its normal state;
For thus one can set about the work to be done,
Like a wagon setting off with well-trained horses.
16.59
raag'-oddhava vyaakulite 'pi citte
maitr'-opasaMhaara-vidhir na kaaryaH
raag-aatmako muhyati maitrayaa hi
snehaM kapha-kShobha iv' opayujya
= = - = = - - = - = =
= = - = = - - = - = =
= = - = = - - = - = =
= = - = = - - = - = -
16.59
Again, when the mind is muddled by lust,
Direction of love towards oneself
is not to be practised;
For a passionate type is stupefied by love,
Like a sufferer from phlegm taking oil.
16.60
raag'oddhate cetasi dhairyam etya
niShevitavyam tv a-shubham nimittaM
raag'-aatmako hy evam upaiti sharma
kaph'-aatmako ruukSham iv' opayujya
= = - = = - - = - = -
- = - = = - - = - = =
= = - = = - - = - = -
- = - = = - - = - = -
16.60
Steadiness lies, when one's mind is stirred up by lust,
In coming back to a disagreeable stimulus;
For thus a passionate type obtains relief,
Like a phlegmatic type taking an astringent.
16.61
vyaapaada-doSheNa manasy udiirNe
na sevitavyaM tv a-shubhaM nimittaM
dvesh'-aatmakasya hy a-shubhaa vadhaaya
pitt-aatmanas tiikShNa iv' opacaaraH
= = - = = - - = - = =
- = - = = - - = - = =
= = - = = - - = - = -
= = - = = - - = - = =
16.61
When a mind is wound up, however,
with the fault of ill-will,
A disagreeable stimulus is not to be dwelt upon;
For unpleasantness is destructive to a hating type,
As acid treatment is to a man of bilious nature.
16.62
vyaapaada-doSha kShubhite tu citte
sevyaa sva-pakSh'-opanayena maitrii
dvesh'-aatmano hi prashamaaya maitrii
pitt'-aatmanaH shiita iv' opacaaraH
- = - = = - - = - = =
= = - = = - - = - = =
= = - = = - - = - = =
= = - = = - - = - = =
16.62
When the mind is agitated by the fault of ill-will,
Love should be practised, through self-acceptance;
For love is calming to a hate-afflicted soul,
As cooling treatment is to a man of bilious nature.
16.63
moh-aanubaddhe manasaH pracaare
maitr-aashubhaa c'aiva bhavaty ayogaH
taabhyaaM hi saMmoham upaiti bhuuyo
vaayv-aatmako ruukSham iv' opaniiya
= = - = = - - = - = =
= = - = = - - = - = =
= = - = = - - = - = =
= = - = = - - = - = -
16.63
Where there is wandering of the mind, tied to delusion,
Both love and unpleasantness are unsuitable,
For a deluded man is further deluded by these two,
Like a windy type given an astringent.
16.64
moh'-aatmikaayaaM manasaH pravRttau
sevyas tv idaM-pratyayataa-vihaaraH
muuDhe manasy eSha hi shaanti-maargo
vaayv-aatmake snigdha iv' opacaaraH
= = - = = - - = - = =
= = - = = - - = - = =
= = - = = - - = - = =
= = - = = - - = - = =
16.64
When working of the mind is deluded in nature,
One should appreciate the causality herein;
For here in the midst of mental delusion
lies a path to peace,
Like treating a wind condition with oil.
16.65
ulkaa-mukha-sthaM hi yathaa suvarNaM
suvarNa-kaaro dhamat' iiha kaale
kaale pariprokShayate jalena
krameNa kaale samupekShate ca
= = - = = - - = - = =
- = - = = - - = - = =
= = - = = - - = - = =
- = - = = - - = - = -
16.65
Holding gold in the mouth of a furnace,
A goldsmith in this world blows it at the proper time,
Douses it with water at the proper time,
And gradually, at the proper time, he leaves it be.
16.66
dahet suvarNaM hi dhamann akaale
jale kShipan saMshamayed akaale
na c'aapi samyak paripaakam enaM
nayed akaale samupekShamaaNaH
- = - = = - - = - = =
- = - = = - - = - = =
- = - = = - - = - = =
- = - = = - - = - = =
16.66
For he might burn the gold
by blowing at the wrong time,
He might make it unworkable
by plunging it into water at the wrong time,
And he would not bring it to full perfection
If at the wrong time he were just to leave it be.
16.67
sampragrahasya prashamasya c'aiva
tath"aiva kaale samupekShaNasya
samyaN nimittaM manasaa tv avekShyaM
naasho hi yatno 'py an-upaaya-puurvaH
= = - = - - - = - = -
- = - = = - - = - = -
= = - = = - - = - = =
= = - = = - - = - = =
16.67
Likewise, for garnering as also for calming,
As also when appropriate for leaving well alone,
In one's mind one should monitor the proper stimulus;
Because even diligence is destructive
when accompanied by a wrong approach."
COMMENT:
When a practitioner of sitting-dhyana is working on the self, like when a goldsmith is working gold, practice precedes theory.
A translator of the Buddha's teaching, like a Jewish lawyer, is prone to be a wordsmith. Of course many Jews have been excellent goldsmiths, but they are not the ones that bother me. The tendency that bothers me in the other is a tendency I perceive in the other to espouse in words a view, a personal "take on practice," when it is obvious to anybody that the espouser of the view on practice has still got plenty of work to do on cleansing his own mind of faults, like anger.
When a practitioner of sitting-dhyana is working on the self, like when a goldsmith is working gold, the practitioner must find what actually works for him or her, not in theory but in practice.
Where does one start? One true starting point, in the Buddha's teaching, has never been set in stone. The true method of sitting-dhyana, it seems to me, is set out in Canto 15 in terms of sitting in lotus as engagement with the fundamental and as giving up ideas. Then again the true method is set out in Canto 16 in terms of a bespoke approach to letting go of faults. And then again the true method is set out in Canto 17 in the methodical description of Nanda's progress through four dhyaana , or stages of sitting-meditation. So how many true methods are there?
If you review the history of this blog, you will see how, like a house-burglar in search of jewels & money, I began by rifling through Saundarananda and Buddhacarita looking for the nailed-down definition of how to sit. That is how my mind has always tended to work -- begin by identifying the primary target and then go straight for it. Later on, survey the damage. If I see the primary thing as understanding something, like a fault in myself, and I think that prodding the other with a stick and using him as a mirror might help me to understand it, I am ever liable to do just that. It is not enlightened behaviour, but it is how my mind tends to work. On some level I feel that such selfish behaviour is justified because I am so special, because I am such an important person, with a great historical mission. In sitting as the giving up ideas, this might be idea number one to give up!
In the beginning was the word, and the word was what? The word was the Rule of Sitting-Zen?
No. In the beginning there is practice, and how to practice cannot be nailed down in words -- because the practice is so multi-dimensional.
What the Buddha is instructing Nanda in here is practical work on the self, and a starting point of that practice is called in this series of verses nimitta. Nimitta literally means a target or a cause. I have translated nimitta here as "stimulus" and as "starting point." But if "subject of meditation" works for you....
Friday, January 8, 2010
SAUNDARANANDA 16.43 to 16.52: Energetic Preparation
16.43
shirasy atho vaasasi sampradiipte
saty' aavabodhaaya matir vicaaryaa
dagdhaM jagat satya-nayam hy adRShTvaa
pradahyate samprati dhakShyate ca
- = - = = - - = - = =
= = - = = - - = - = =
= = - = = - - = - = =
- = - = = - - = - = -
16.43
Though your head and clothes be on fire
Direct your mind so as to be awake to the truths.
For in failing to see the purport of the truths,
the world has burned,
It is burning now, and it will burn.
16.44
yad" aiva yaH pashyati naama-ruupaM
kShay" iiti tad darshanam asya samyak
samyak ca nirvedam upaiti pashyan
nandii-kShayaac ca kShayam eti raagaH
- = - = = - - = - = =
- = - = = - - = - = -
= = - = = - - = - = =
= = - = = - - = - = =
16.44
When a man sees a separate bodily form
As decrepit, that insight of his is accurate;
In seeing accurately he is disenchanted
And his optimism ends,
as a result of which redness fades away.
16.45
tayosh ca nandii-rajasoH kShayeNa
samyag vimuktam pravadaami cetaH
samyag vimuktir manasash ca taabhyaaM
na c' aasya bhuuyaH karaNiiyam asti
- = - = = - - = - = -
= = - = = - - = - = =
= = - = = - - = - = =
- = - = = - - = - = -
16.45
By the ending of the duality
which is optimism and pessimism,
I submit, his mind is fully set free.
And when his mind is fully liberated from that duality,
There is nothing further for him to do.
16.46
yathaa-svabhaavena hi naama-ruupaM
tadd-hetum ev' aasta-gamaM ca tasya
vijaanataH pashyata eva c' aaham
braviimi samyak kShayam aasravaaNaam
- = - = = - - = - = =
= = - = = - - = - = -
- = - = = - - = - = =
- = - = = - - = - = =
16.46
For in him who sees a separate bodily form as it is,
And who sees its origin and passing away,
From the very fact of his knowing and seeing,
I predict the complete stopping of outflows.
16.47
tasmaat paraM saumya vidhaaya viiryaM
shiighraM ghaTasv aasrava saMkShayaaya
duHkhaan a-nityaaMsh ca nir-aatmakaaMsh ca
dhaatunn visheSheNa pariikShamaaNaH
= = - = = - - = - = =
= = - = = - - = - = -
= = - = = - - = - = -
= = - = = - - = - = =
16.47
So my friend garner your energy greatly
And strive quickly to stop off outflows,
Examining in detail
-- as suffering and impermanent and devoid of self --
The elements.
16.48
dhaatuun hi ShaD bhuu-salil-aanal-aadiin
saamaanyataH svena ca lakShaNena
avaiti yo n'aanyam avaiti tebhyaH
so' tyantikaM mokSham avaiti tebhyaH
= = - = = - - = - = =
= = - = = - - = - = -
- = - = = - - = - = =
= = - = = - - = - = =
16.48
For in knowing the six elements
of earth, water, fire and the rest,
Generically, and each as specific to itself,
He who knows nothing else but them,
Knows total release from them.
16.49
klesha-prahaaNaaya ca nishcitena
kaalo 'bhyupaayash ca pariikShitavyaH
yogo 'py a-kaale hy an-upaayatash ca
bhavaty an-arthaaya na tad-guNaaya
= = - = = - - = - = -
= = - = = - - = - = =
= = - = = - - = - = -
- = - = = - - = - = -
16.49
One set on giving up the afflictions, then,
Should attend to timing and method;
For even formal practice,
done at the wrong time and relying on wrong means,
Makes for disappointment and not for the desired end.
16.50
a-jaata-vatsaaM yadi gaaM duhiita
n' aaiv' aapnuyaat kShiiram a-kaala-dohii
kaale' pi vaa syaan na payo labheta
mohena shRNgaad yadi gaaM duhiita
- = - = = - - = - = -
= = - = = - - = - = =
= = - = = - - = - = -
= = - = = - - = - = -
16.50
If a cow is milked before her calf is born,
Milking at the wrong time will yield no milk.
Or even at the right time no milk will be got
If, through ignorance, a cow is milked by the horn.
16.51
aardraac ca kaaShThaaj jvalan-aabhikaamo
n' aiva prayatnaad api vanhim Rcchet
kaaShThaac ca shuShkaad api paatanena
n' aaiv' aagnim aapnoty an-upaaya-puurvaM
= = - = = - - = - = =
= = - = = - - = - = =
= = - = = - - = - = -
= = - = = - - = - = =
16.51
Again, one who wants fire from damp wood,
Try as he might, will not get fire.
And even if he lays down dry wood,
He won't get fire from that, with bad bushcraft.
16.52
tad-desha-kaalau vidhivat pariikShya
yogasya maatraam api c'aabhyupaayaM
bal'-aa-bale c' aatmani sampradhaarya
kaaryaH prayatno na tu tad-viruddhaH
= = - = = - - = - = -
= = - = = - - = - = =
- = - = = - - = - = -
= = - = = - - = - = =
16.52
Having given due consideration to the time and place
As well as to the extent and method
of one's formal practice,
One should,
reflecting on one's own strength and weakness,
Persist in an effort that is not inconsistent with them.
COMMENT:
16.43 can be read as a bridge between the two halves of this Canto, the more descriptive first half and the more prescriptive second half.
The second half of this Canto, as I read it, is all about direction of energy. And, because in the teaching of buddhas not doing the wrong thing always comes first, the Buddha's exhortation that Nanda should direct the flow of his own energy begins with an exhortation to stop off leaks of energy, or aasravas. Aasrava literally means "outflow." For me, verses 16.46 and 16.47 leave little room for doubt -- if there was any doubt already -- that when the Buddha spoke of "outflows," he was referring to leaks of energy.
A few weeks ago I saw an interview with the actress Jane Horrocks, who talked about how she mainly pays attention, during a day when she will be appearing on stage in the evening, to her energy levels.
Anybody who is engaged in a challenging form of practice, whether playig the lead in a stage play, or playing in a big rugby match, or looking forward to an evening traning session under a demanding martial arts instructor, will probably say the same: on big days (or indeed on nights before big days) energy can't afford to be wasted. And maybe this becomes even more true after one joins the over-50s club.
As an old surfer friend of mine told me from his experience: "Everything goes in waves" -- because everything is energy. And in this case everything means not only the Big Four but also space and consciousness.
The view that in the Buddha's teaching mindfulness (smRti) comes from concentrating on one's own breathing, is nothing other than a view. Mindfulness as the Buddha has been describing it in these cantos is a kind of energy, a protective force-field against faults. And this kind of mindfulness doesn't come from anything. It is there in everything.
I sincerely hope that in writing this, I have not replaced one wrong view with another. I fear that I have. At the same time, I know that Marjory Barlow taught me something about mindfulness as an energy, or protective force-field, that had got nothing to do with an end-gaining practice like concentrating on one's own breathing.
shirasy atho vaasasi sampradiipte
saty' aavabodhaaya matir vicaaryaa
dagdhaM jagat satya-nayam hy adRShTvaa
pradahyate samprati dhakShyate ca
- = - = = - - = - = =
= = - = = - - = - = =
= = - = = - - = - = =
- = - = = - - = - = -
16.43
Though your head and clothes be on fire
Direct your mind so as to be awake to the truths.
For in failing to see the purport of the truths,
the world has burned,
It is burning now, and it will burn.
16.44
yad" aiva yaH pashyati naama-ruupaM
kShay" iiti tad darshanam asya samyak
samyak ca nirvedam upaiti pashyan
nandii-kShayaac ca kShayam eti raagaH
- = - = = - - = - = =
- = - = = - - = - = -
= = - = = - - = - = =
= = - = = - - = - = =
16.44
When a man sees a separate bodily form
As decrepit, that insight of his is accurate;
In seeing accurately he is disenchanted
And his optimism ends,
as a result of which redness fades away.
16.45
tayosh ca nandii-rajasoH kShayeNa
samyag vimuktam pravadaami cetaH
samyag vimuktir manasash ca taabhyaaM
na c' aasya bhuuyaH karaNiiyam asti
- = - = = - - = - = -
= = - = = - - = - = =
= = - = = - - = - = =
- = - = = - - = - = -
16.45
By the ending of the duality
which is optimism and pessimism,
I submit, his mind is fully set free.
And when his mind is fully liberated from that duality,
There is nothing further for him to do.
16.46
yathaa-svabhaavena hi naama-ruupaM
tadd-hetum ev' aasta-gamaM ca tasya
vijaanataH pashyata eva c' aaham
braviimi samyak kShayam aasravaaNaam
- = - = = - - = - = =
= = - = = - - = - = -
- = - = = - - = - = =
- = - = = - - = - = =
16.46
For in him who sees a separate bodily form as it is,
And who sees its origin and passing away,
From the very fact of his knowing and seeing,
I predict the complete stopping of outflows.
16.47
tasmaat paraM saumya vidhaaya viiryaM
shiighraM ghaTasv aasrava saMkShayaaya
duHkhaan a-nityaaMsh ca nir-aatmakaaMsh ca
dhaatunn visheSheNa pariikShamaaNaH
= = - = = - - = - = =
= = - = = - - = - = -
= = - = = - - = - = -
= = - = = - - = - = =
16.47
So my friend garner your energy greatly
And strive quickly to stop off outflows,
Examining in detail
-- as suffering and impermanent and devoid of self --
The elements.
16.48
dhaatuun hi ShaD bhuu-salil-aanal-aadiin
saamaanyataH svena ca lakShaNena
avaiti yo n'aanyam avaiti tebhyaH
so' tyantikaM mokSham avaiti tebhyaH
= = - = = - - = - = =
= = - = = - - = - = -
- = - = = - - = - = =
= = - = = - - = - = =
16.48
For in knowing the six elements
of earth, water, fire and the rest,
Generically, and each as specific to itself,
He who knows nothing else but them,
Knows total release from them.
16.49
klesha-prahaaNaaya ca nishcitena
kaalo 'bhyupaayash ca pariikShitavyaH
yogo 'py a-kaale hy an-upaayatash ca
bhavaty an-arthaaya na tad-guNaaya
= = - = = - - = - = -
= = - = = - - = - = =
= = - = = - - = - = -
- = - = = - - = - = -
16.49
One set on giving up the afflictions, then,
Should attend to timing and method;
For even formal practice,
done at the wrong time and relying on wrong means,
Makes for disappointment and not for the desired end.
16.50
a-jaata-vatsaaM yadi gaaM duhiita
n' aaiv' aapnuyaat kShiiram a-kaala-dohii
kaale' pi vaa syaan na payo labheta
mohena shRNgaad yadi gaaM duhiita
- = - = = - - = - = -
= = - = = - - = - = =
= = - = = - - = - = -
= = - = = - - = - = -
16.50
If a cow is milked before her calf is born,
Milking at the wrong time will yield no milk.
Or even at the right time no milk will be got
If, through ignorance, a cow is milked by the horn.
16.51
aardraac ca kaaShThaaj jvalan-aabhikaamo
n' aiva prayatnaad api vanhim Rcchet
kaaShThaac ca shuShkaad api paatanena
n' aaiv' aagnim aapnoty an-upaaya-puurvaM
= = - = = - - = - = =
= = - = = - - = - = =
= = - = = - - = - = -
= = - = = - - = - = =
16.51
Again, one who wants fire from damp wood,
Try as he might, will not get fire.
And even if he lays down dry wood,
He won't get fire from that, with bad bushcraft.
16.52
tad-desha-kaalau vidhivat pariikShya
yogasya maatraam api c'aabhyupaayaM
bal'-aa-bale c' aatmani sampradhaarya
kaaryaH prayatno na tu tad-viruddhaH
= = - = = - - = - = -
= = - = = - - = - = =
- = - = = - - = - = -
= = - = = - - = - = =
16.52
Having given due consideration to the time and place
As well as to the extent and method
of one's formal practice,
One should,
reflecting on one's own strength and weakness,
Persist in an effort that is not inconsistent with them.
COMMENT:
16.43 can be read as a bridge between the two halves of this Canto, the more descriptive first half and the more prescriptive second half.
The second half of this Canto, as I read it, is all about direction of energy. And, because in the teaching of buddhas not doing the wrong thing always comes first, the Buddha's exhortation that Nanda should direct the flow of his own energy begins with an exhortation to stop off leaks of energy, or aasravas. Aasrava literally means "outflow." For me, verses 16.46 and 16.47 leave little room for doubt -- if there was any doubt already -- that when the Buddha spoke of "outflows," he was referring to leaks of energy.
A few weeks ago I saw an interview with the actress Jane Horrocks, who talked about how she mainly pays attention, during a day when she will be appearing on stage in the evening, to her energy levels.
Anybody who is engaged in a challenging form of practice, whether playig the lead in a stage play, or playing in a big rugby match, or looking forward to an evening traning session under a demanding martial arts instructor, will probably say the same: on big days (or indeed on nights before big days) energy can't afford to be wasted. And maybe this becomes even more true after one joins the over-50s club.
As an old surfer friend of mine told me from his experience: "Everything goes in waves" -- because everything is energy. And in this case everything means not only the Big Four but also space and consciousness.
The view that in the Buddha's teaching mindfulness (smRti) comes from concentrating on one's own breathing, is nothing other than a view. Mindfulness as the Buddha has been describing it in these cantos is a kind of energy, a protective force-field against faults. And this kind of mindfulness doesn't come from anything. It is there in everything.
I sincerely hope that in writing this, I have not replaced one wrong view with another. I fear that I have. At the same time, I know that Marjory Barlow taught me something about mindfulness as an energy, or protective force-field, that had got nothing to do with an end-gaining practice like concentrating on one's own breathing.
Thursday, January 7, 2010
SAUNDARANANDA 16.30 to 16.42: A Regressive Path -- of Integrity, Balance, Wisdom
16.30
asy' aabhyupaayo 'dhigamaaya maargaH
prajNaa-tri-kalpaH prashama-dvi-kalpaH
sa bhaavaniiyo vidhivad budhena
shiile shucau tri-pramukhe sthitena.
= = - = = - - = - = =
= = - = = - - = - = =
- = - = = - - = - = -
= = - = = - - = - = -
16.30
A means of gaining that end is the path
Of threefold wisdom and twofold tranquillity.
It should be cultivated, using conscious means,
by a wakener of consciousness --
Abiding in untainted threefold integrity.
16.31
vaak-karma samyak saha-kaaya-karma
yathaavad aajiiva-nayash ca shuddhaH
idaM trayaM vRtta-vidhau pravRttaM
shiil'aashrayaM karma-parigrahaaya
= = - = = - - = - = -
- = - = = - - = - = =
- = - = = - - = - = =
= = - = = - - = - = -
16.31
Using the voice well and the body in tandem,
And making a clean living in a suitable manner:
These three, forming the protocol on conduct,
Are for the mastery, based on integrity, of one's actions.
16.32
satyeShu duHkh'-aadiShu dRShTir aaryaa
samyag vitarkash ca paraakramash ca
idaM triyaM jNaana-vidhau pravRttaM
prajN"-aasrayam klesha-parikShayaaya
= = - = = - - = - = =
= = - = = - - = - = -
- = - = = - - = - = =
= = - = = - - = - = -
16.32
Noble insight into the truths,
beginning with the truth of suffering,
Along with thinking straight, and initiative:
These three, forming the protocol on knowing,
Are for dissolution, based on wisdom, of afflictions.
16.33
nyaayena saty'-aabhigamaaya yuktaa
samyak smRtiH samyag atho samaadhiH
idaM dvayaM yoga-vidhau pravRttaM
sham'aashrayaM citta-parigrahaaya
= = - = = - - = - = =
= = - = = - - = - = =
- = - = = - - = - = =
- = - = = - - = - = -
16.33
Harnessed to principle so as to lead to the truths
Is true mindfulness, which goes with true balance:
These two, forming the protocol on formal practice,
Are for mastery, based on tranquillity, of the mind.
16.34
klesh'-aaGkuraan na pratanoti shiilaM
biij'-aaGkuraan kaala iv' aativRttaH
shucau hi shiile puruShasya doShaa
manaH sa-lajjaa iva dharShayanti
= = - = = - - = - = =
= = - = = - - = - = =
- = - = = - - = - = =
- = - = = - - = - = -
16.34
Integrity no more propagates the shoots of affliction
Than a bygone spring propagates shoots from seeds.
The faults, as long as a man's integrity is untainted,
Venture only timidly to attack his mind.
16.35
kleshaaMs tu viShkambhayate samaadhir
vegaan iv' aadrir mahato nadiinaaM
sthite samaadhau hi na dharShayanti
doshaa bhujaMgaa iva mantra-baddhaaH
= = - = = - - = - = =
= = - = = - - = - = =
- = - = = - - = - = -
= = - = = - - = - = =
16.35
But balance casts off afflictions
Like a mountain the mighty torrents of rivers.
As long as one remains in balance,
the faults do not attack:
Like charmed snakes, they are spellbound.
16.36
prajNaa tv a-sheSheNa nihanti doShaaMs
tiira-drumaan praavRShi nimnag" eva
dagdhaa yayaa na prabhavanti doShaa
vajr-aagnin" ev' aanusRtena vRkShaaH
= = - = = - - = - = =
= = - = = - - = - = -
= = - = = - - = - = =
= = - = = - - = - = =
16.36
And wisdom destroys the faults without trace,
As a mountain stream in the monsoon
destroys the trees on its banks.
Faults consumed by wisdom stand no chance,
Like trees struck and burnt by a thunderbolt.
16.37
tri-skandham etaM pravigaahya maargaM
prapaShTam aShT'-aaNgam a-haaryam aaryaM
duHkhasya hetuun prajahaati doShaan
praapnoti c'aatyanta-shivaM padaM tat
= = - = = - - = - = =
- = - = = - - = - = =
= = - = = - - = - = =
= = - = = - - = - = -
16.37
Giving oneself to this path with its three divisions
And eight branches
-- this straightforward, irremovable, noble path --
One abandons the faults,
which are the causes of suffering,
And comes to that step which is total well-being.
16.38
asy' opacaare dhRtir aarjavaM ca
hriir apramaadaH praviviktataa ca
alp'ecchataa tuShTir asaMgataa ca
loka-pravRttaav aratiH kShamaa ca
= = - = = - - = - = -
= = - = = - - = - = -
= = - = = - - = - = -
= = - = = - - = - = -
16.38
Attendant on it are constancy and straightness;
Modesty, attentiveness, and reclusiveness;
Wanting little, contentment,
and freedom from forming attachments;
No fondness for worldly activity, and forbearance.
16.39
yaathaatmyato vindati yo hi duHkhaM
tasy' odbhavaM tasya ca yo nirodhaM
aaryeNa maargeNa sa shaantim eti
kalyaaNa-mitraiH saha vartamaanaH
= = - = = - - = - = =
= = - = = - - = - = =
= = - = = - - = - = -
= = - = = - - = - = =
16.39
For he who knows suffering as it really is,
Who knows its starting and its stopping:
It is he who reaches peace by the noble path --
Going along with friends in the good.
16.40
yo vyaadhito vyaadhim avaiti samyag
vyaadher nidaanaM ca tad-auShadhaM ca
aarogyam aapnoti hi so 'cireNa
mitrair abhijNair upacaryamaaNaH
= = - = = - - = - = =
= = - = = - - = - = -
= = - = = - - = - = -
= = - = = - - = - = =
16.40
He who fully appreciates his illness,
as the illness it is,
Who sees the cause of the illness
and its remedy:
It is he who wins, before long,
freedom from disease --
Attended by friends in the know.
16.41
tad vyaadhi-saMjNaaM kuru duHkha-satye
doSheShv' api vyaadhi-nidaana-saMjNaaM
aarogya-saMjNaaM ca nirodha-satye
bhaiShajya-saMjNaaM api maarga-satye
= = - = = - - = - = =
= = - = = - - = - = =
= = - = = - - = - = =
= = - = = - - = - = =
16.41
So with regard to the truth of suffering,
see suffering as an illness;
With regard to the faults,
see the faults as the cause of the illness;
With regard to the truth of stopping,
see stopping as freedom from disease;
And with regard to the truth of a path,
see a path as a remedy.
16.42
tasmaat pravRttiM parigaccha duHkhaM
pravartakaan apy avagaccha doShaan
nivRttim aagaccha ca tan-nirodhaM
nivartakaM c' aapy avagaccha maargaM
= = - = = - - = - = =
- = - = = - - = - = =
- = - = = - - = - = =
- = - = = - - = - = =
16.42
Then comprehend that suffering is doing
And see the faults setting it moving, forward.
Realise its stopping as non-doing,
And know the path as a turning back.
COMMENT:
In the first line of 16.31, I think that saha might be intended to convey a sense of "word to fit the action; action to fit the word." Using the self well, in other words, is not only a matter of talking a good talk.
Reviewing my efforts on this canto last year, the main fault I perceive is that I put too much effort into the comments section, and not enough effort into exact understanding of the Sanskrit grammar in the vocabulary section.
The golden key in working on the self, Marjory Barlow taught me, is to be prepared to be wrong.
I can't help feeling that my dismal duty as a translator, however, is to strive to get it right.
I am looking forward to finishing this editing/review of Canto 16, which definitely feels like trying to get it right, and returning next week to the normal unambitious rhythm of one verse per day.
If sitting-dhyana is a backward step of dropping off faults through integrity, balance and wisdom (or through integrity, wisdom and balance), then translation work is a forward step which easily invites the practice of one's faults, like the fault of having a view, and like the fault of thirsting for a good result. Hence the merit of restricting the pace of translation by some artificial rule, like a British teenager on a speed-restricted motorbike.
Actually I could spend the rest of 2010 just working on the last verse in the present series, producing a new translation every day.
16.42
tasmaat pravRttiM parigaccha duHkhaM
pravartakaan apy avagaccha doShaan
nivRttim aagaccha ca tan-nirodhaM
nivartakaM c' aapy avagaccha maargaM
On this basis, realise suffering as doing,
Realise the faults as triggers of its advance,
Realise its stopping as non-doing,
And realise the path as a backward step...
If you would like to try your own version, be my guest in the comments section.
How can a translation of words like these ever be anything other than a work in progress?
My trying to get it right is always a delusion. And yet it goes on, triggered by faults.
asy' aabhyupaayo 'dhigamaaya maargaH
prajNaa-tri-kalpaH prashama-dvi-kalpaH
sa bhaavaniiyo vidhivad budhena
shiile shucau tri-pramukhe sthitena.
= = - = = - - = - = =
= = - = = - - = - = =
- = - = = - - = - = -
= = - = = - - = - = -
16.30
A means of gaining that end is the path
Of threefold wisdom and twofold tranquillity.
It should be cultivated, using conscious means,
by a wakener of consciousness --
Abiding in untainted threefold integrity.
16.31
vaak-karma samyak saha-kaaya-karma
yathaavad aajiiva-nayash ca shuddhaH
idaM trayaM vRtta-vidhau pravRttaM
shiil'aashrayaM karma-parigrahaaya
= = - = = - - = - = -
- = - = = - - = - = =
- = - = = - - = - = =
= = - = = - - = - = -
16.31
Using the voice well and the body in tandem,
And making a clean living in a suitable manner:
These three, forming the protocol on conduct,
Are for the mastery, based on integrity, of one's actions.
16.32
satyeShu duHkh'-aadiShu dRShTir aaryaa
samyag vitarkash ca paraakramash ca
idaM triyaM jNaana-vidhau pravRttaM
prajN"-aasrayam klesha-parikShayaaya
= = - = = - - = - = =
= = - = = - - = - = -
- = - = = - - = - = =
= = - = = - - = - = -
16.32
Noble insight into the truths,
beginning with the truth of suffering,
Along with thinking straight, and initiative:
These three, forming the protocol on knowing,
Are for dissolution, based on wisdom, of afflictions.
16.33
nyaayena saty'-aabhigamaaya yuktaa
samyak smRtiH samyag atho samaadhiH
idaM dvayaM yoga-vidhau pravRttaM
sham'aashrayaM citta-parigrahaaya
= = - = = - - = - = =
= = - = = - - = - = =
- = - = = - - = - = =
- = - = = - - = - = -
16.33
Harnessed to principle so as to lead to the truths
Is true mindfulness, which goes with true balance:
These two, forming the protocol on formal practice,
Are for mastery, based on tranquillity, of the mind.
16.34
klesh'-aaGkuraan na pratanoti shiilaM
biij'-aaGkuraan kaala iv' aativRttaH
shucau hi shiile puruShasya doShaa
manaH sa-lajjaa iva dharShayanti
= = - = = - - = - = =
= = - = = - - = - = =
- = - = = - - = - = =
- = - = = - - = - = -
16.34
Integrity no more propagates the shoots of affliction
Than a bygone spring propagates shoots from seeds.
The faults, as long as a man's integrity is untainted,
Venture only timidly to attack his mind.
16.35
kleshaaMs tu viShkambhayate samaadhir
vegaan iv' aadrir mahato nadiinaaM
sthite samaadhau hi na dharShayanti
doshaa bhujaMgaa iva mantra-baddhaaH
= = - = = - - = - = =
= = - = = - - = - = =
- = - = = - - = - = -
= = - = = - - = - = =
16.35
But balance casts off afflictions
Like a mountain the mighty torrents of rivers.
As long as one remains in balance,
the faults do not attack:
Like charmed snakes, they are spellbound.
16.36
prajNaa tv a-sheSheNa nihanti doShaaMs
tiira-drumaan praavRShi nimnag" eva
dagdhaa yayaa na prabhavanti doShaa
vajr-aagnin" ev' aanusRtena vRkShaaH
= = - = = - - = - = =
= = - = = - - = - = -
= = - = = - - = - = =
= = - = = - - = - = =
16.36
And wisdom destroys the faults without trace,
As a mountain stream in the monsoon
destroys the trees on its banks.
Faults consumed by wisdom stand no chance,
Like trees struck and burnt by a thunderbolt.
16.37
tri-skandham etaM pravigaahya maargaM
prapaShTam aShT'-aaNgam a-haaryam aaryaM
duHkhasya hetuun prajahaati doShaan
praapnoti c'aatyanta-shivaM padaM tat
= = - = = - - = - = =
- = - = = - - = - = =
= = - = = - - = - = =
= = - = = - - = - = -
16.37
Giving oneself to this path with its three divisions
And eight branches
-- this straightforward, irremovable, noble path --
One abandons the faults,
which are the causes of suffering,
And comes to that step which is total well-being.
16.38
asy' opacaare dhRtir aarjavaM ca
hriir apramaadaH praviviktataa ca
alp'ecchataa tuShTir asaMgataa ca
loka-pravRttaav aratiH kShamaa ca
= = - = = - - = - = -
= = - = = - - = - = -
= = - = = - - = - = -
= = - = = - - = - = -
16.38
Attendant on it are constancy and straightness;
Modesty, attentiveness, and reclusiveness;
Wanting little, contentment,
and freedom from forming attachments;
No fondness for worldly activity, and forbearance.
16.39
yaathaatmyato vindati yo hi duHkhaM
tasy' odbhavaM tasya ca yo nirodhaM
aaryeNa maargeNa sa shaantim eti
kalyaaNa-mitraiH saha vartamaanaH
= = - = = - - = - = =
= = - = = - - = - = =
= = - = = - - = - = -
= = - = = - - = - = =
16.39
For he who knows suffering as it really is,
Who knows its starting and its stopping:
It is he who reaches peace by the noble path --
Going along with friends in the good.
16.40
yo vyaadhito vyaadhim avaiti samyag
vyaadher nidaanaM ca tad-auShadhaM ca
aarogyam aapnoti hi so 'cireNa
mitrair abhijNair upacaryamaaNaH
= = - = = - - = - = =
= = - = = - - = - = -
= = - = = - - = - = -
= = - = = - - = - = =
16.40
He who fully appreciates his illness,
as the illness it is,
Who sees the cause of the illness
and its remedy:
It is he who wins, before long,
freedom from disease --
Attended by friends in the know.
16.41
tad vyaadhi-saMjNaaM kuru duHkha-satye
doSheShv' api vyaadhi-nidaana-saMjNaaM
aarogya-saMjNaaM ca nirodha-satye
bhaiShajya-saMjNaaM api maarga-satye
= = - = = - - = - = =
= = - = = - - = - = =
= = - = = - - = - = =
= = - = = - - = - = =
16.41
So with regard to the truth of suffering,
see suffering as an illness;
With regard to the faults,
see the faults as the cause of the illness;
With regard to the truth of stopping,
see stopping as freedom from disease;
And with regard to the truth of a path,
see a path as a remedy.
16.42
tasmaat pravRttiM parigaccha duHkhaM
pravartakaan apy avagaccha doShaan
nivRttim aagaccha ca tan-nirodhaM
nivartakaM c' aapy avagaccha maargaM
= = - = = - - = - = =
- = - = = - - = - = =
- = - = = - - = - = =
- = - = = - - = - = =
16.42
Then comprehend that suffering is doing
And see the faults setting it moving, forward.
Realise its stopping as non-doing,
And know the path as a turning back.
COMMENT:
In the first line of 16.31, I think that saha might be intended to convey a sense of "word to fit the action; action to fit the word." Using the self well, in other words, is not only a matter of talking a good talk.
Reviewing my efforts on this canto last year, the main fault I perceive is that I put too much effort into the comments section, and not enough effort into exact understanding of the Sanskrit grammar in the vocabulary section.
The golden key in working on the self, Marjory Barlow taught me, is to be prepared to be wrong.
I can't help feeling that my dismal duty as a translator, however, is to strive to get it right.
I am looking forward to finishing this editing/review of Canto 16, which definitely feels like trying to get it right, and returning next week to the normal unambitious rhythm of one verse per day.
If sitting-dhyana is a backward step of dropping off faults through integrity, balance and wisdom (or through integrity, wisdom and balance), then translation work is a forward step which easily invites the practice of one's faults, like the fault of having a view, and like the fault of thirsting for a good result. Hence the merit of restricting the pace of translation by some artificial rule, like a British teenager on a speed-restricted motorbike.
Actually I could spend the rest of 2010 just working on the last verse in the present series, producing a new translation every day.
16.42
tasmaat pravRttiM parigaccha duHkhaM
pravartakaan apy avagaccha doShaan
nivRttim aagaccha ca tan-nirodhaM
nivartakaM c' aapy avagaccha maargaM
On this basis, realise suffering as doing,
Realise the faults as triggers of its advance,
Realise its stopping as non-doing,
And realise the path as a backward step...
If you would like to try your own version, be my guest in the comments section.
How can a translation of words like these ever be anything other than a work in progress?
My trying to get it right is always a delusion. And yet it goes on, triggered by faults.
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