Agony and Ecstasy

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express itself in harmful deeds or words; it can show itself even in silence.
Thus, in the Brahmajāla Sutta (D. I. 25) an instance is given
where some recluses and brahmanas refrained from expressing any
opinion, fearing to be influenced by their wish (chanda) or desire
(rāga), by their ill-feeling (dosa) or resentment (paṭigha).
It occurs together with a feeling of hate (dosa), envy (issā),
meanness (macchariya), worry (kukkucca) and agitation (uddhacca),
the last two of which, however, are treated as separate factors as
hindrances (nīvaraṇa), as we shall see later. The morbid states
of mind, called sloth (thīna), and its physical counterpart, torpor
(middha), are found combining with hate and aversion. They, too,
are treated separately as hindrances (nīvaraṇa). In these mental
states there is no happiness of mind, not even wicked joy, because
they are always associated with melancholy (domanassa sahagata).
Malice then is an annoyance (āghāta) arising at the thought that
somebody is doing to me now, or has done in the past, or will do
so in the future, harm or any kind of disadvantageous action by
thought, word or deed; or that he will do so, has done so, or is doing
so now to somebody dear to me. This annoyance may arise also,
when somebody is doing, has done, or will do some good turn to
a person I dislike. All this is real aversion, resentment, repugnance
and hostility (paṭivirodha). But annoyance can also arise consciously
unmotivated (asaṅkhārika), e.g. when there is too much or not
enough of rain, or sunshine, or wind; or when stumbling over a treestump.
As this kind of annoyance arises concerning things and not
concerning persons, it is said to be groundless (aṭṭhāna), because
unconscious elements can have no purpose in opposing our wishes.
But in a sense, all forms of annoyance are unreasonable, and thus
hate and ill-will are always combined with delusion (moha).
Ill-will (kopa), irritation (pakopa), indignation (sampakopa) indicate
an ascending scale in degrees of anger, which is a mental
vexation with a tendency to resist and oppose, mind becomes upset
(cittassa vyāpatti) and begins to abhor and detest (manopa-