English
Drawn near by the song's sound, because elephants are fond of song, drawn near to herself by the sound of her song, the bond of the eye-ray, the bond with the rope of the elephant trainer, the grasp of the hand, the grasp of the trunk, making helpless, devoid of self-control, dependent, like a hand; or, drawn near by the song's sound, led near to herself by the sound of her song adorned with her grace, the bond of the eye-ray, the bond with her eye's beauty, the grasp of the hand, making helpless, devoid of thought, bewildered, me, whom that lovely woman employed even thus in hardship, that Irandatī, a female serpent-human named Irandatī, has been gained by me today by fate. Here, by these phrases, "song's sound," "eye-ray," and "hand's grasp," the excitant is shown. Since woman is the object for man, and man for woman, the object is shown by "that Serandatī, by me." The manifestation of delight is shown. "Drawing near, the bond, helpless" - with these, love, in the sense of remaining in a state of arousal by desire, is shown. "Even in such difficulties he employed" - with these, effort and the like, and "obtained by proper means, intoxication" - with these, joy and the like, are shown as transient states. Rejecting states contrary to love, such as disgust, laziness, agitation, and aversion, and revealing the aforementioned kinds of manifestations, "with the tone of song" and so on, the applications of the poet, employed in accordance with the conviction of love, are here called consequents. In dramatic or other visual arts, acting is the consequent. Delightful places, delightful times, delightful attire, and so on, since love does not arise in their absence, are understood by implication of their capacity. Thus, the comprehension of the defined by following the definition should be done everywhere. Thus, since all the bonds that cause understanding of the meaning are the cause of the joy that arises, by transferred epithet, this bond is called sentiment. And so on above. The abiding state of laughter 358. By distortions of form and the like, Of oneself or another; Laughter, sleep, laziness, Fainting, and other transient states; In its fullness, there is laughter, Especially for women and the like. 358. "By distortions" and so on. Distortions of form, place, age, and the like, the opposite of which is arranging the hair and so on, that is the beginning of things like making strange gestures, dancing, and so on, by these manifestations, laughter, a mental change, also related to oneself or related to another. There, that which goes to expression by the very capacity of the manifestation, that is self-based. But that which, even having arisen from seeing the manifestation, being concealed by the seriousness and so on of the person, is expressed as laughter in another person, that is other-based. That laughter is only with transient states like sleep and so on, and in the category of consequents, eye-fluttering and the like are included by the word "and so on." When it is in its fullness, there is a sentiment called laughter. That laughter is especially for women and the like, is the connection. Here, by the word "and the like," those of base nature are included. 358. Now, to show the way of nourishing the sentiment of laughter, he says, "by distortions" and so on. By distortions of form and the like. By the two kinds of artificial causes, such as gestures and postures contrary to those suitable for countries and ages, and dancing and singing, that laughter, whose characteristic is the expansion of the mind, related to oneself or another, when brought to maturity by the accessories such as drowsiness, stupor, languor, fainting, and the consequents such as drowsiness, stupor, languor, fainting, twitching of the eyes, is called laughter. And that laughter occurs more often in women and the base. "Distortion" and "artificiality" and "that is the beginning of which," "drowsiness" and "stupor" and "languor" and "fainting" and "that is the beginning of which," "twitching of the eyes and other consequents," "those" and "accessories," "women" and "the base" and "that is the beginning of which" are the sentences. Varieties of Laughter 359. Here, a smile with widened eyes, A slight glimpse of teeth is a laugh; A sweet sound is a loud laugh, A laugh with shaking shoulders and head is an excessive laugh. 360. A laugh with tearful eyes, A laugh with limbs thrown about is an uproarious laugh; These two kinds of laughter are said to be, In order, superior, middling, and inferior. 359-360. He speaks of the varieties of laughter with "a smile," etc. Here, a smile is that in which the eyes are widened, a laugh is that in which the teeth are slightly glimpsed. Thus, a loud laugh is that in which the sound is sweet. An excessive laugh is that which occurs with shaking shoulders and head, a laugh with tearful eyes is that in which the eyes are filled with tears. An uproarious laugh is that in which the limbs are thrown about in various directions. And among these, from the beginning, two kinds of laughter in order are said to be superior, middling, and inferior. It is understood from the ancients. 359-360. Now he shows the varieties of laughter with "a smile," etc. Here, in this matter of laughter, a smile is that in which the eyes are widened. A laugh is that in which the teeth are slightly visible. Name. Sweet sound, sweet noise, called laughter. Shaking the head and shoulders, together with the head shaking, called ridicule. With watery eyes, along with tearful glances, called mockery. Scattered limbs, due to stretching out in inappropriate places, having limbs such as hands and feet scattered, called excessive laughter. These six, in order, two each, superior, middle, and inferior, are spoken of in ancient sayings. Eyes blooming and smiling, and a slight glimpse of teeth, and a sweet voice, and shoulder and head, and the shaking of shoulder and head, and existing together with that, and eyes existing with water, and the addition of the anusvara. Limbs scattered, and this is the sentence. Smiling and laughter are the best, ridicule and mockery are the middle, mockery and excessive laughter are the worst. Thus, these smiles, used with appropriate emotions, attain the state of rasa, this is the intention. An example of the sound of laughter should be known as follows: He who, pleased, honored with a throat jewel, To destroy the unequaled, wise one in the Dhamma of old; Even though concealing her nature with words; Showed devotion to me, the fierce Nāga king. He who, formerly, pleased with the Dhamma, in the telling of that Dhamma, honored him even with his priceless throat jewel, that Nāga king, even though concealing her intention with the words of a woman, showed devotion to me, the fierce one, to destroy the unequaled, wise one, devoid of equal. Here, in one object, the Nāga king's contradictory behavior of favor and destruction, etc., is the objective emotion, and the fact of being honored with priceless, beloved objects first, and the bodhisattva's unequaled nature, and the acceptance of the woman's words, and the unknowing of her intention, and Puṇṇaka's fierce nature, these are the stimulating emotions shown by all these words. By these stimulated Laughter, sustained as a basic emotion, is revealed through skillful speech, free from sorrow and other opposing emotions. Fleeting emotions like laziness, joy, tears, and trembling, and involuntary physical reactions, are skillfully displayed. Corresponding expressions of the stimuli, and the previously mentioned separations, are called consequents. Distinctions in laughter, appropriate for average men, are smiling and mocking laughter, these two should be noted. Compassion as a Basic Emotion 361. Sorrow is compassion, from the occurrence of the unpleasant, the destruction of the desired; There, the consequents are weeping, lamenting, paralysis, and so on; Despair, laziness, thoughts of death, and so on, are fleeting emotions. 361. "Sorrow," etc. The occurrence of the unpleasant, such as separation from a child or expulsion from the country, and the destruction of the desired, such as virtue or wealth, the state of sorrow, the nature of sorrow, arising from these stimuli, is called the emotion of compassion. There, sorrow arises in the noble from the occurrence of the unpleasant, such as separation from a child, and from the destruction of the desired, such as virtue. In the base, it arises from the occurrence of the unpleasant, such as expulsion from the country, and from the destruction of the desired, such as wealth. But the destruction of wealth, etc., of others affects only the noble, due to their great compassion. The rest is easily understood. The consequents here should be determined appropriately. 361. Now, he shows the process of fostering the emotion of compassion with "sorrow," etc. The occurrence of the unpleasant, such as separation from a child, or the abandonment of one's country, and the destruction of the desired, such as virtue, or the destruction of a beloved object like wealth, from these causal stimuli, the state of sorrow, the nature of sorrow, is called compassion, the emotion of compassion. There, in the emotion of compassion, weeping, lamenting, paralysis, and so on, weeping, lamenting, paralysis, and so on, are called consequents. The nature of paralysis, etc., has already been stated below. Despair, laziness, thoughts of death, and so on, are fleeting emotions, they are fleeting in that very emotion. Here, sorrow arises in the noble from the occurrence of the unpleasant, such as separation from a child, and from the destruction of the desired, such as virtue and morality, and in the base, from the occurrence of the unpleasant, such as abandonment of one's country, and from the destruction of the desired, such as wealth. For others, But by the destruction of wealth and so on,