English
Just as all desires, being of the nature of wishing, are included in delight, so kinds of hatred are included in anger, resentment, envy, etc., and states of suffering are included in sorrow, exhaustion, sickness, illness, despair, etc. Joy, etc., being of the nature of happiness, should be seen as gladness. Among these, fear is different from terror, doubt is different, and so is resentment. Therefore, envy is different, and so is exhaustion from illness, sleep from slumber, eagerness from fickleness, and delusion from the confusion that will be described. 344. Now, he shows those accessory mental states in their own form with "disgust," etc. Disgust is associated with self-reproach, and reasoning with doubt, composure, dullness, satisfaction, the characteristic of firmness, dullness, and wretchedness, loftiness, sloth, wretchedness, cruelty, laziness, and slumber, sleep, and terror, mental agitation, and illness, exhaustion. Consideration, and doubt, composure, resolve, dullness, dejection, vehemence, laziness, eagerness, joy, mindfulness, envy, despair, concealment, intolerance, intoxication, arrogance, madness, delusion, impatience, negligence, excessive longing, doubt, cutting off, madness, delusion, awakening, arousal, drowsiness, agitation, sleep, agitation, known as excitement, along with coyness, associated with shame, death, along with fickleness, disease, and death, with fickleness, disease. These thirty-three are called transient states. Consideration and doubt, composure and resolve and dullness, dejection and vehemence and laziness, eagerness and joy and mindfulness and envy and despair and concealment, intolerance and intoxication and arrogance and madness and delusion, sleep and agitation, occurring with coyness, occurring with fickleness, and fickle, and that disease, and death, and fickle disease, and that sentence. Death, fickleness, disease, is a collective compound. Therefore, the word "with coyness" is an adjective of that. Because of the manifold nature of the world, the single heroic sentiment is enjoyable as a heroic sentiment by the enthusiastic, and that same is enjoyable as a fearful sentiment by the timid. Therefore, these many transient states of each sentiment should be described. Thus, the world of diverse intentions enjoys something in them. Thus, the composition is pleasing to all people. In that description of states, since the sight of enemies coming to kill at that very moment, from the intention of the people, dividing, is the cause of fear for men timid by nature and of enthusiasm for the eager for battle. Thus, an actor's ornaments made crooked for the sake of laughter and such actions might be the cause of the abiding laughter of men of simple nature and of the transient laughter of men of profound nature. Therefore, a poet describing states, without breaking propriety, carefully arranging propriety, should compose poems revealing states with emotions. Words should be explained. Here, because the causes, etc., that reveal the meaning should be known, they should be understood along with their respective meanings in this way. Among those meanings, disgust is characterized by self-contempt. If it arises in women or the lowly, poverty is called the objective cause; if in yogis, true understanding is the objective cause; here, shedding tears, thinking, etc., are called the effect. Doubt of thought is called the exciting cause, nodding the head, etc., are called the effect. Contradictory behavior due to doubt is the exciting cause, trembling, etc., the effect. Above, when "cause" is mentioned, whichever is appropriate of the two, objective and exciting, should be taken. Weariness, characterized by fatigue, walking, etc., is the cause, sweat, etc., the effect. Contentment, characterized by resolve, knowledge, etc., is the cause, lack of greed for pleasures, etc., the effect. Stupidity, characterized by unsuitability, not knowing what is desirable and undesirable, etc., is the cause, staring with wide eyes, etc., the effect. Dejection, characterized by lack of brightness of mind, poverty, etc., is the cause, wearing dirty clothes, etc., the effect. Fierceness, characterized by cruelty, excessive offense, etc., is the cause, threatening, etc., the effect. Laziness, characterized by fatigue from standing, etc., is the cause, crookedness, etc., the effect. Sleep, known as lying down, drowsiness, etc., is the cause, enjoyment, etc., the effect. Here, enjoyment means the pleasure of lying down, the pleasure of breathing, etc. Terror, known as mental disturbance, thunder, etc., is the cause, thunder means fear-inducing words. Trembling with anger is the effect. Sickness, known as suffering, exhaustion, thirst, etc., is the cause, ugliness, etc., the effect. Eagerness, characterized by not looking at the appropriate time, desire to see beautiful things, etc., is the cause, haste, etc., the effect. Joy, characterized by mental serenity, auspicious games, etc., is the cause, words of contentment, etc., the effect. Mindfulness, characterized by remembering, seeing signs, etc., is the cause, raising the eyebrows, etc., the effect. Envy, characterized by intolerance of others' success, The causes of arrogance include pride of birth, And the effects include scornful speech and disrespect. The causes of sorrow, which has sadness as its mark, Include failure and loss, And the effects include mental anguish. The causes of concealment, Which has concealing one's true nature as its mark, Or concealing one's emotional state, Include shame and embarrassment, And the effects include doing something else, Looking down, And scratching the ground with one's feet. The causes of thought include not getting what one wants, And the effects include narrowed eyes, Or downcast eyes. The causes of pride include power, And the effects include disrespect. The causes of epilepsy include spirit possession, And the effects include falling to the ground. The causes of impatience, which has intolerance as its mark, Include disrespect, And the effects include shaking the head and threatening. The causes of intoxication, which has excessive indulgence as its mark, Include drinking to excess, And the effects include trembling hands and feet, Speech, gait, and laughter. The causes of wisdom, which has dispelling doubt as its mark, Include instruction, And the effects include a happy face. The causes of madness, which has unreasonableness as its mark, Include fever, spirit possession, and old age, And the effects include causeless weeping and laughter. The causes of delusion, which has bewilderment as its mark, Include excessive fear, And the effects include not understanding one's own nature. The causes of awakening, which is called the end of sleep, Include the change of time, Or light and remembering, And the effects include rubbing the eyes. The causes of sleep, which has mental oppression as its mark, Include not thinking or doing anything, And the effects include closing the eyes. The causes of agitation, which has the coming of fear as its mark, Include seeing an enemy, And the effects include trembling and shaking. The causes of shame, which has embarrassment as its mark, Include bad behavior, And the effects include looking down. The causes of death include being struck by a weapon or disease, And the effects include facial distortion. The causes of rashness include lust and hatred, And the effects include acting according to one's own whims. The causes of disease include the imbalance of wind and bile, And the effects include groaning. In this *Subodhālaṅkāra*, There are other specific mental states, With subtle distinctions not shown. In these, the nature of desire, all kinds of differences, and sensual pleasures, the nature of aversion, anger, resentment, envy, and so on, the nature of suffering, sorrow, affliction, illness, despair, and so on, joy and other emotions are all included within, it should be understood. Even with this inclusion of similar things, fear from craving, doubt from resentment, envy from resentment, sluggishness from illness, drowsiness from sleep, restlessness from excitement, and the impending destruction from delusion, are shown separately with distinct characteristics, this should be seen. The Nature of Sāttika States 345. Born of a composed mind, goodness, by that they are produced; Sāttika, also being experiences, are distinct states. 345. He speaks of the Sāttika with "composed," and so on. Composed, having made composure by producing a state of one-pointedness, the mind, that which arises from it, is called goodness. By that goodness, the produced, the states of stillness, and so on, are called Sāttika. And these again become experiences, being of the nature of indicating states of stillness, and so on, being transformations of nature. And that he will say with "being particular states of mind," and so on. Therefore, he says, "also being experiences." Even so, these Sāttika are distinct states, because of the difference in the nature of the mind in the manner stated. 345. Now, in the order of the outline, he shows the Sāttika state, which is counted as the state of pure emotion attained, with "composed," and so on. Born of a composed mind, that is, from a mind made composed by producing a state of one-pointedness, what arises is called goodness. By that, because of the steadfastness that is the cause of uniformity in gain and loss, and so on, the produced, the states of stillness, and so on, are called Sāttika. These Sāttika, even though they are experiences, because they are of the nature of revealing states of stillness, and so on, which are forms of mental states, even though they are experiences of themselves, they are distinct states, as it was said, "particular states of mind, indeed, cause emotions in the senses," and so on, they are called states. These are twofold, as Sāttika states and experiences.