तत्र सत्त्वं निर्मलत्वात्प्रकाशकमनामयम् | सुखसङ्गेन बध्नाति ज्ञानसङ्गेन चानघ
tatra sattvaṃ nirmalatvātprakāśakamanāmayam . sukhasaṅgena badhnāti jñānasaṅgena cānagha
其中，悦性因其纯净而光明无害，无罪者啊，它通过对快乐和知识的执着来束缚居身者。
Among them, sattva, being pure, [Nirmala, pure-transparent, i.e., capable of resisting any form of ignorance, and hence as illuminator, i.e.a revealer of Consciousness.] is an illuminator and is harmless. O sinless one, it binds through attachment to happiness and attachment to knowledge.
悦性（Sattva）纯净如水晶，它为居身者设下了快乐和知识的陷阱，这是一种金色的枷锁。一个悦性之人会与他人比较，并因自己的卓越而喜悦，因自己的知识而自满。当他认为自己拥有更多舒适或愉悦的体验时，他的内心充满骄傲。他想：“我很幸福，我很智慧”，因此他被束缚了。这些观念实际上属于场域，但由于悦性（Sattva Guna）的力量，它们通过叠加被转移到真我（Self）之上。这种对快乐和知识的执着是一种幻象，是无明。客体的属性不能属于主体。所有从欲望到坚韧的属性都属于场域。由于无明，无法辨别，因此个体真我无法区分永恒与无常、主体与客体。知识是内识（Antahkarana）的属性，而非真我的属性。如果它是真我的属性，就不会产生执着和束缚。悦性通过执着将灵魂束缚于知识。
Sattva is stainless like the crystal. It lays for one the trap of happiness and knowledge. It is a golden fetter. A Sattvic man compares himself with others and rejoices in his excellence. He is puffed up with his knowledge. His heart is filled with pride when he thinks that he,has more comforts or more pleasant experiences. He thinks? I am happy I am wise? and so he is bound as it were. These ideas really belong to the field but they are transferred through superimposition to the Self on account of the force of SattvaGuna.Rajas and Tamas are pitfalls on the path of knowledge.This attachment to happiness is an illusion. This is ignorance. An attribute of the object cannot belong to the subject. All the alities from desire to firmness (Cf.XIII.6) belong to the field. From ignorance? nondiscrimination is born and so the individual self is not able to discriminate between the permanent and the impermanent? the subject and the object.Knowledge is an attribute of the Antahkarana (inner instrument? viz.? mind? intellect? the unconscious and the ego) but not of the Self. It if were an attribute of the Self? it could not produce attachment and bondage. Sattva binds the soul to knowledge through attachment.