English
Here, with "with the fall of the weapon of views," that is, with the raising of the weapon of views, and with "so am I, Puṇṇaka," the excitants, reckoned as opposing beings, which are the cause of generating fear, are indicated, with "saw again and again," the sustained state, reckoned as the excellence of fear, which is the attainment of the state of taste, is manifested, with "the host of Kumbhaṇḍa demons was driven all around to the mountain of the world's rim," the transient states, such as terror, are illuminated. With "trembling," the consequents, such as sweat and trembling, are shown. Disgust as the Sustained State 365. Disgust from blood and such, From foulness and such, from detachment; The repulsive, agitating, alarming, Gradually joined with compassion; With nose-wrinkling and such, With anxiety and such, is its nourishment. 365. "Disgust," and so on. Disgust, aversion, arising from blood and such, from foul worms and such, and from detachment, gradually becomes the repulsive, agitating, alarming, and joined with compassion, its nourishment is with consequents such as nose-wrinkling and face-covering, and with transient states such as anxiety and agitation. 365. Now, he shows the order of nourishing the repulsive sentiment with "disgust," and so on. Disgust arising from blood and such, from the qualities of blood and such, and from foulness and such, from foul worms and such, and from detachment, from the state of dispassion, with these three excitants as the cause, gradually, in the order of the three excitants of blood and such, agitation Unstable, unsettled, uncomposed, agitated, possessing agitation, associated with compassion, accompanied by sorrowful form, thus is called the repulsive sentiment. Its cultivation occurs through the determinants of nasal contortions and sounds, the consequents of nasal constriction and mouth covering, and the accessory emotions of doubt, agitation, and so forth, which serve as instruments. In the three instances of blood and so forth, and in the three instances of disturbance and so forth, the word "and" should be supplied, even though unexpressed, because it is understood; therefore, the repulsive sentiment should be regarded as connected with the three instances of disturbance and so forth. The phrase means: blood and so forth, of which intestines and so forth are examples; foulness and so forth, of which worms and so forth are examples; possessing agitation, which is the repulsive sentiment; and associated with compassion; and nasal contortion and constriction, and so forth, of which mouth covering and so forth are examples; and doubt and so forth, of which agitation and so forth are examples. An example of this repulsive sentiment should be understood thus: Demons, bearing skeletons of the dead as bracelets, Fashioned by a demon, Wearing hand-held shoots as head ornaments, Adorned with necklaces of entrails and snakes; Anointed with blood-saffron, these, in a ghastly manner, Drinking fat-liquor from skull-cup bowls, Are disregarded like drunken sots in the city. Demons fashioned by a demon, bearing skeletons of the dead as bracelets, wearing ornaments made of human bones, wearing hand-held shoots as head ornaments, wearing shoots fashioned as head garlands, adorned with necklaces of entrails and snakes, connected with entrails and snakes fashioned as pearl necklaces, anointed with blood-saffron, with saffron-colored pastes made of blood, drinking fat-liquor from skull-cup bowls, from bowls fashioned as skull-cups, these demons drinking fat-liquor, liquor fashioned as fat, in front, these demons are disregarded by the wise, like drunken sots in the city. Here, "anointed with blood-saffron," and "wearing hand-held shoots as head ornaments," and "adorned with necklaces of entrails and snakes," these are the determinants of blood and so forth, causing mental disturbance, and "bearing skeletons of the dead as bracelets," and "fat- drinking alcohol, these reveal the cause of an agitated nature, and the disgusting aspects like foulness. Also, the detachment aspect, the cause of a compassionate nature, the experience of sounds like nasal humming, the transient states like fear and agitation, and the permanent state called disgust, all these are understood through the power of the sentence. The Permanent State of Wonder 366. From extraordinary objects, arises this wonder, the marvelous sentiment; Its effects are sweat, tears, and expressions of approval, etc.; Fear, agitation, resolve, wisdom, occur here as transient states. 366. "From extraordinary," etc. This wonder, born from extraordinary objects, surpassing the world, such as magical abodes, gardens, etc., is a permanent state called the marvelous sentiment. Sweat, tears, expressions of approval, goosebumps, etc., are its effects; fear, etc., are transient states. 366. Now, he shows the process of developing the sentiment of wonder with "from extraordinary," etc. This wonder, arising from extraordinary objects, surpassing the established world, such as magical divine mansions, gardens, and palaces, being the cause, is a permanent state called the sentiment of wonder, the marvelous sentiment. Sweat, tears, expressions of approval, etc., are the effects of that marvelous sentiment; fear, agitation, resolve, wisdom, are transient states in relation to this sentiment of wonder. "Surpassing the world," and "those and those objects," and "good and expression," and "sweat and tears and expression," and "those beginning with goosebumps, etc.," and "fear and agitation and resolve and wisdom," is the sentence. An example of this marvelous sentiment should be seen thus: He, by Puṇṇaka brought to many terrors, Stood as still as if a dancer on the stage; Felled by him headlong, He watched without trembling, with steady gaze. That wise Vidhura, by the Yaksha Puṇṇaka, like a dancer, like a drama showing many changes, brought to many terrors, in the midst of many kinds of terrors, stood very still, by that Puṇṇaka. Not shaken, though dropped from the peak Of the sixty-league-high, piercing Black Mountain, Falling headlong, upside down, Not trembling, though without support, Not terrified, he measured that mountain With his gaze, as with a measuring rod, How wondrous! Here, though a cause for fear exists, and fear, And lack of understanding there, are natural, His lack of terror in the face of fear, And measuring the mountain with his gaze, Are described as occurring, Revealing the extraordinary state, The determinant, "Not trembling, he measured it With his gaze, as with a measuring rod," is thus revealed. By the word "How!" And by his ability, Praise, sweat, tears, and other consequents are manifested. Transient states such as fear, agitation, resolve, etc., And the permanent state of wonder, Are illuminated by the power of the complete sentence. The Permanent State of Serenity 367. The permanent state is serenity, Born of loving-kindness, compassion, joy, and so on; Its excellence is due to states, etc., Serenity is the peaceful one, cherished by the peaceful. Thus, in the Subodhālaṅkāra, Composed by the Venerable Saṅgharakkhita, Ends the fifth chapter, The Understanding of Sentiments and States. The Subodhālaṅkāra is complete. 367. "Permanent," etc. Serenity, the permanent state, Is born of loving-kindness, etc., Its excellence is due to states and consequents That are appropriate to it, And so it is called the peaceful sentiment, Cherished by the peaceful. Thus, in the Subodhālaṅkāra, in the commentary named Mahāsāmināmikā, Ends the fifth chapter, The Understanding of Sentiments and States. 367. Now, to show the process of nourishing the sentiment of serenity, Beginning with "permanent." Serenity, born of loving-kindness, compassion, joy, and so on, Arisen from determinants such as loving-kindness, compassion, joy, etc., Serenity, the calming of body and mind, Is called the permanent state; And its excellence is due to states, etc., Due to transient states, etc., as instruments, And also due to consequents of that serenity, That are appropriate to it, That permanent state is endowed with excellence, Cherished by the peaceful, And so it is called the peaceful sentiment, serenity. Loving-kindness, compassion, and joy, these and others, Born of these and others, "He praises the peaceful one," and "association with the virtuous," these are the phrases. An example of the sentiment of peace should be seen thus: Though lions and elephants rush near, encircling, Like snakes on a mountain, or bamboo clumps on a rutting elephant; Though a Yaksha shakes, yet he moves not even slightly, Like a wise man attained to peace, even sweet emotions cease. Though lions and elephants, rushing fiercely near, encircling snakes, even as snakes encircle his body. The singular is used with regard to species. As bamboo clumps shake on a rutting elephant, though a Yaksha, like Puṇṇaka, shakes a mountain, like the Black Mountain, in various ways, yet the wise man, like one attained to peace, as if he has attained Nibbāna by making it his object, as if he has attained the fruition attainment, or as if he has attained the cessation attainment, which is called Nibbāna in this very life, he does not move even slightly, not even from the place where he is sitting, is the meaning. Here, even when the coming of lions and others, the encircling of snakes, the shaking of mountains, etc., which are the causes of running, weeping, shaking, etc., are occurring, the fact that he has attained peace by being without disturbance shows the ninth stable state, which is the nature of the sentiment of peace, in the initial statement. The loving-kindness, joy, etc., which are the causes of its arising and stimulation, are shown by implication.