English
Great compassion arises in the excellent one. That sorrow, in that instance, Does not arise in others. Therefore, effort should be made accordingly. Sorrow's form and nature, And the attainment of the undesirable, And the loss of the desirable, Both the attainment of the undesirable and the loss of the desirable, And weeping, destruction, and stupefaction, And those beginning with these, And sadness, laziness, death, and worry, And the statement of those beginning with these. The characteristic of this compassionate sentiment should be seen thus: "He who, surrounded by a hundred and one kings, Adorns the seat with Dhamma, like the Conqueror; Now dragged away, clinging to the horse's tail, By the Yaksha, the world's ornament, what does he do?" He who, surrounded by a hundred and one kings, Adorns the seat, the Dhamma seat, with Dhamma, With sweet Dhamma talk, like the Buddha, That Vidhura Paṇḍita, the world's ornament, Beloved by the world, dragged away by the Yaksha Puṇṇaka, Clinging to the horse's tail, what does he do now alone? Here, the separation from the beloved object, Shown as "brought here," is the objective excitant of sorrow. By the entire statement, "Surrounded by a hundred and one kings," and so on, The intensifying excitant is shown, And the abiding emotion, counted as intensified sorrow, And the transient emotions, such as sadness, laziness, and worry, And the indicators of excitants and so on, Such as weeping, destruction, and stupefaction, Are revealed by the power of the statement. The Abiding Emotion of Wrath 362. Anger, by envy and so on, Is nourished by threats, abuse, and so on; By redness of the eyes and so on, The sentiment called wrath arises. 362. "Anger," and so on, is easily understood. Here, by the first "and so on," Excitants such as distraction and mockery are included, By the second, transient emotions such as agitation and confusion, By the third, indicators such as frowning, pursing, and squeezing the lips. 362. Now, he shows the process of nourishing the sentiment of wrath, With "Anger," and so on. Anger, by envy and so on, By objective and other excitants, Such as envy, distraction, and mockery. By the terrifying, the intoxicated, the agitated, and by the transient states such as redness of the eyes, and by the expressions that are the instruments, such as the reddening of the eyes, the biting of the lip, when these are nourished, the emotion called "Rudra" arises. The phrase means: avarice and so on, and terror and intoxication, and these and so on, and eyes and those red, and the state of these, and that and so on. An example of the Rudra emotion should be seen thus: "O man-eater, you have been seized by a demon! Do not look back at the city, clinging to the horse's tail! How can a mortal, whose whole body is pulverized by the wind of Verambha, ever see the world of the living again?" O man, you have been seized, taken, by a man-eating demon. Clinging to the tail of the horse, holding onto the tail, now look at the city, gaze upon your town. Indeed, how can a mortal, a man whose whole body is pulverized by the wind of Verambha, see the world of the living, the world of beings, again? Here, the determinants such as avarice and so on, and the stable emotion known as anger, are revealed by the power of the words, and the transient states such as terror, intoxication, and agitation are made manifest. Collectively, the expressions such as redness of the eyes are indicated. The stable emotion of heroism. 363. Heroism is known as enthusiasm, arising from power, prowess, and so on. This heroism is threefold, associated with battle, giving, and compassion. Its expressions are courage, and its transient states are fortitude and so on. 363. "Power" and so on. Power is the energy that torments enemies, prowess is the crossing of the borderland. These are the beginnings of the determinants of strength, valor, and so on, which are inherent in the opponent. The enthusiasm born of these, having attained the state of emotion, is known as the heroic emotion. This heroic emotion is threefold, associated with battle, giving, and compassion, being the hero of battle, the hero of giving, and the hero of compassion. These acts of battle and so on are indeed the expressions there. Fortitude, intelligence, and so on are the transient states. 363. Now, he shows the divisions of the heroic emotion and the order of nourishment: "power." Because of "etc." Beginning with prowess and valor, the power of punishment and might of other kings, prowess; and the distinction of attacking surrounding territories, valor; the enthusiasm arising from these, is the hero, and is known by poets as the heroic sentiment. This heroic sentiment is threefold, due to war, giving, and compassion, due to the combination of battle, generosity, and compassion. These war, giving, and compassion, are called the consequents. Steadfastness, intelligence, arrogance, etc., are the transient states. The heroic sentiment is threefold, based on heroism in war, heroism in giving, and heroism in compassion. "Prowess and valor," and "those beginning with these," and "war, giving, and compassion," and "union with these," and "having three kinds," and "steadfastness and intelligence," and "those beginning with these," are phrases. An example of the heroic sentiment should be seen thus: Having informed Kuvera, Even a very large Kumbhanda army, Having frightened and taken the best jewel-treasure, Having set a stake in gambling; Having conquered the Korabyan king, Having removed the minister-jewel from a hundred kings, Having brought it here, I will take the beautiful woman-jewel, What burden is there for me here? Having informed Kuvera, the great King Vessavana, having frightened even a very large Kumbhanda army, having taken the best jewel-treasure, having set a stake in gambling, having conquered the Korabyan king, having removed the minister-jewel from a hundred kings related to the king, having brought it here, I will take the beautiful woman-jewel, what burden is there for me in these things mentioned? Here, by "what burden is there for me here?" the abiding state called enthusiasm is revealed. And the determinants, such as the prowess and valor of the king of the Nagas, which are the causes in the arising and stimulation of this, and the consequents, which are the poet's words expressing the respective forms, should be understood by the force of the sentence beginning with "having informed." i. "Even a great army of Kumbhaṇḍas, alone," and "From a hundred kings, having taken the bejeweled turban," by these, boldness, exultation, pride, etc., and "Having informed Kuvera," and "Having frightened King Korabya," and "Having brought them here," etc., by these, impatience, etc., are the fluctuating states made manifest. By these determinants, consequents, and fluctuating states, the heroic sentiment of battle is seen to be nourished. By this same method, the heroic sentiments of generosity, etc., should be understood. The Sentiment of Fear 364. The heightening of fear From things like unnatural sounds and beings, Is the terrible; Here sweat, etc., are the consequents, And trembling, etc., are the fluctuating states. 364. "Unnatural," etc. Unnatural, deviating from its own nature, contradictory, sound, noise, and beings, these are the beginnings of desolate forests, etc., of determinants arising from women and base natures, or of excellent determinants like teachers, the heightening of fear born from these, or artificial fear, is called the terrible sentiment. Here sweat, trembling, foot movement, etc., are the consequents, and trembling, etc., are the fluctuating states. 364. Now, he shows the process of nourishing the terrible sentiment with "unnatural," etc. The heightening of fear from unnatural sounds and beings, born from determinants that are unnatural due to the absence of nature, contradictory, like the sound of thunder, or beings like ogres, the natural or artificial obstruction of fear is called the terrible sentiment. Here, in the subject of the terrible sentiment, sweat, etc., burning, trembling of the body, etc., are the consequents, considered as bodily and vocal expressions. Trembling, etc., are the fluctuating states here, trembling, doubt, etc., are the fluctuating states. "Sound and noise," and "there is unnaturalness in these," and "unnatural and noise," and "these are the beginnings of desolate forests, etc.," and "fear born from these," in the middle, there is the elision of a word, "its heightening," and "sweat is the beginning of trembling, etc.," and "trembling is the beginning of doubt, etc.," is the sentence. For women and base natures, the cause of fear is unnatural sounds and beings, for excellent ones, it is teachers, etc. Here, the characteristic... That which should be known thus: That which, with the fall of the weapon of views, was trembling, The host of Kumbhaṇḍa demons was driven all around; As if the city, gone to the mountain of the world's rim, You saw the master again and again, so am I, Puṇṇaka. Trembling with the fall of the weapon of views, with the striking of the dart of views, trembling, quaking, all around, completely all around, the host of Kumbhaṇḍa demons, the army of Kumbhaṇḍa demons, driven, chased away as far as the mountain of the world's rim, the boundary of the Cakkavāḷa mountain, that which, seated on a horse, seated on the back of a horse, you, the master, like a city, like the sight of a city, again and again saw, moment by moment, so am I, the Yaksha named Puṇṇaka.