13.1.2. friendly-kindness 1.1. Mettā


1.1. Mettā	13.1.2. friendly-kindness

Kathañca bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati?	And how does a monk dwell with mind accompanied by friendly-kindness, suffusing one direction?
Seyyathāpi nāma ekaṃ puggalaṃ piyaṃ manāpaṃ disvā mettāyeyya; evameva sabbe satte mettāya pharati.	Just as (he), seeing, may love a lovely, pleasant person; in the same way he suffuses all beings with friendly-kindness.


Tattha katamā mettā?	Therein what is friendly-kindness?
Yā sattesu metti mettāyanā mettāyitattaṃ mettācetovimutti—	That which in beings is loving, act of friendly-kindness, state of friendly-kindness, friendly-kindness that is mental freedom (from ill-will).
ayaṃ vuccati “mettā”.	This is called friendly-kindness.


Tattha katamaṃ cittaṃ?	Therein what is consciousness?
Yaṃ cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ mano manāyatanaṃ manindriyaṃ viññāṇaṃ viññāṇakkhandho tajjāmanoviññāṇadhātu—	That which is consciousness, mind, ideation, heart, lucence, mind, mind sense-base, faculty of mind, consciousness, the aggregate of consciousness, and, depending on the aforesaid, mind-consciousness-element.
idaṃ vuccati “cittaṃ”.	This is called consciousness.
Idaṃ cittaṃ imāya mettāya sahagataṃ hoti sahajātaṃ saṃsaṭṭhaṃ sampayuttaṃ.	This consciousness is accompanied by, co-nascent with, conjoined with, associated with this friendly-kindness.
Tena vuccati “mettāsahagatena cetasā”ti.	Therefore this is called “with mind accompanied by friendly-kindness”.


“Ekaṃ disan”ti	“One direction” means:
puratthimaṃ vā disaṃ pacchimaṃ vā disaṃ uttaraṃ vā disaṃ dakkhiṇaṃ vā disaṃ uddhaṃ vā adho vā tiriyaṃ vā vidisaṃ vā.	Easterly direction or westerly direction or northerly direction or southerly direction or above or below or around or intermediate direction.


“Pharitvā”ti	“Suffusing” means:
pharitvā adhimuccitvā.	Suffusing, releasing fully.


“Viharatī”ti	“Dwells” means:
iriyati vattati pāleti yapeti yāpeti carati viharati.	Assumes the four postures, exists, protects, keeps going, maintains, turns about, dwells.
Tena vuccati “viharatī”ti.	Therefore this is called “dwells”.


“Tathā dutiyan”ti	“Also a second direction” means:
yatheva ekaṃ disaṃ tathā dutiyaṃ disaṃ tathā tatiyaṃ disaṃ tathā catutthaṃ disaṃ tathā uddhaṃ tathā adho tathā tiriyaṃ tathā vidisaṃ.	As one direction so also a second direction; so also a third direction; so also a fourth direction; so also above; so also below; so also around; so also an intermediate direction.


“Sabbadhi sabbattatāya sabbāvantaṃ lokan”ti	“Everywhere, identifying himself with all, the world of all (beings)” means:
sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ.	Exclusively, completely, without remainder, entirely;
Pariyādāyavacanametaṃ—“sabbadhi sabbattatāya sabbāvantaṃ lokan”ti.	this is an all-embracing expression “everywhere, identifying himself with all, the world of all (beings)”.


“Mettāsahagatena cetasā”ti tattha katamā mettā?	“With mind accompanied by friendly-kindness” means: Therein what is friendly-kindness?
Yā sattesu metti mettāyanā mettāyitattaṃ mettācetovimutti—	That which in beings is loving, act of friendly-kindness, state of friendly-kindness, friendly-kindness that is mental freedom.
ayaṃ vuccati “mettā”.	This is called friendly-kindness.


Tattha katamaṃ cittaṃ?	Therein what is consciousness?
Yaṃ cittaṃ mano mānasaṃ … pe … tajjāmanoviññāṇadhātu—	That which is consciousness, mind, ideation, See section 184... and, depending on the aforesaid, mind-consciousness-element.
idaṃ vuccati “cittaṃ”.	This is called consciousness.
Idaṃ cittaṃ imāya mettāya sahagataṃ hoti sahajātaṃ saṃsaṭṭhaṃ sampayuttaṃ.	This consciousness is accompanied by, co-nascent with, conjoined with, associated with this friendly-kindness.
Tena vuccati “mettāsahagatena cetasā”ti.	Therefore this is called “with mind accompanied by friendly-kindness”.


“Vipulenā”ti	“Extensive” means:
yaṃ vipulaṃ taṃ mahaggataṃ, yaṃ mahaggataṃ taṃ appamāṇaṃ, yaṃ appamāṇaṃ so avero, yo avero so abyāpajjo.	That which is extensive is sublime; that which is sublime is unlimited; that which is unlimited is without enmity; that which is without enmity is without ill-will.


“Pharitvā”ti	“Suffusing” means:
pharitvā adhimuccitvā.	Suffusing, releasing fully.


“Viharatī”ti	“Dwells” means: See section 646.
… pe … tena vuccati “viharatī”ti.	Therefore this is called “dwells”

13.1.2. Compassion 1.2. Karuṇā



1.2. Karuṇā	13.1.2. Compassion

Kathañca bhikkhu karuṇāsahagatena cetasā ekaṃ disaṃ pharitvā viharati?	And how does a monk dwell with mind accompanied by compassion, suffusing one direction?
Seyyathāpi nāma ekaṃ puggalaṃ duggataṃ durūpetaṃ disvā karuṇāyeyya; evameva sabbe satte karuṇāya pharati.	Just as (he), seeing, may have compassion for a miserable, wicked person; in the same way he suffuses all beings with compassion.


Tattha katamā karuṇā?	Therein what is compassion?
Yā sattesu karuṇā karuṇāyanā karuṇāyitattaṃ karuṇācetovimutti—	That which in beings is compassion, being compassionate, state of being compassionate, compassion that is mental freedom (from cruelty).
ayaṃ vuccati “karuṇā”.	This is called compassion.


Tattha katamaṃ cittaṃ?	Therein what is consciousness?
Yaṃ cittaṃ mano mānasaṃ … pe … tajjāmanoviññāṇadhātu—	That which is consciousness, mind, ideation, See section 184... and, depending on the aforesaid, mind consciousness element.
idaṃ vuccati “cittaṃ”.	This is called consciousness.
Idaṃ cittaṃ imāya karuṇāya sahagataṃ hoti sahajātaṃ saṃsaṭṭhaṃ sampayuttaṃ.	This consciousness is accompanied by, conascent with, conjoined with, associated with this compassion.
Tena vuccati “karuṇāsahagatena cetasā”ti.	Therefore this is called “with mind accompanied by compassion”.


“Ekaṃ disan”ti	“One direction” means:
puratthimaṃ vā disaṃ pacchimaṃ vā disaṃ uttaraṃ vā disaṃ dakkhiṇaṃ vā disaṃ uddhaṃ vā adho vā tiriyaṃ vā vidisaṃ vā.	Easterly direction or westerly direction or northerly direction or southerly direction or above or below or around or intermediate direction.


“Pharitvā”ti pharitvā adhimuccitvā.	“Suffusing” means: Suffusing, releasing fully.


“Viharatī”ti iriyati vattati pāleti yapeti yāpeti carati viharati.	“Dwells” means: Assumes the four postures, exists, protects, keeps going, maintains, turns about, dwells.
Tena vuccati “viharatī”ti.	Therefore this is called “dwells”.


“Tathā dutiyan”ti yatheva ekaṃ disaṃ tathā dutiyaṃ disaṃ tathā tatiyaṃ disaṃ tathā catutthaṃ disaṃ tathā uddhaṃ tathā adho tathā tiriyaṃ tathā vidisaṃ.	“Also a second direction” means: As one direction so also a second direction; so also a third direction; so also a fourth direction; so also above; so also below; so also around; so also in an intermediate direction.


“Sabbadhi sabbattatāya sabbāvantaṃ lokan”ti	“Everywhere, identifying himself with all, the world of all (beings)” means:
sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ.	Exclusively, completely, without remainder, entirely;
Pariyādāyavacanametaṃ—“sabbadhi sabbattatāya sabbāvantaṃ lokan”ti.	this is an all embracing-expression “everywhere, identifying himself with all, the world of all (beings)”.


“Karuṇāsahagatena cetasā”ti tattha katamā karuṇā?	“With mind accompanied by compassion” means: Therein what is compassion?
Yā sattesu karuṇā karuṇāyanā karuṇāyitattaṃ karuṇācetovimutti—	That which in beings is compassion, being compassionate, state of being compassionate, compassion that is mental freedom.
ayaṃ vuccati “karuṇā”.	This is called compassion.


Tattha katamaṃ cittaṃ?	Therein what is consciousness?
Yaṃ cittaṃ mano mānasaṃ … pe … tajjāmanoviññāṇadhātu—	That which is consciousness, mind, ideation, See section 184... and, depending on the aforesaid, mind-consciousness-element.
idaṃ vuccati “cittaṃ”.	This is called consciousness.
Idaṃ cittaṃ imāya karuṇāya sahagataṃ hoti sahajātaṃ saṃsaṭṭhaṃ sampayuttaṃ.	This consciousness is accompanied by, co-nascent with, conjoined with, associated with this compassion.
Tena vuccati “karuṇāsahagatena cetasā”ti.	Therefore this is called “with mind accompanied by compassion”.


“Vipulenā”ti yaṃ vipulaṃ taṃ mahaggataṃ, yaṃ mahaggataṃ taṃ appamāṇaṃ, yaṃ appamāṇaṃ so avero, yo avero so abyāpajjo.	“Extensive” means: That which is extensive is sublime; that which is sublime is unlimited; that which is unlimited is without enmity; that which is without enmity is without ill-will.


“Pharitvā”ti pharitvā adhimuccitvā.	“Suffusing” means: Suffusing, releasing fully.


“Viharatī”ti … pe … tena vuccati “viharatī”ti.	“Dwells” means: See section 656... Therefore this is called “dwells”.

1.3. Altruistic joy 1.3. Muditā


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1.3. Muditā	1.3. Altruistic joy

Kathañca bhikkhu muditāsahagatena cetasā ekaṃ disaṃ pharitvā viharati?	And how does a monk dwell with mind accompanied by altruistic joy, suffusing one direction?
Seyyathāpi nāma ekaṃ puggalaṃ piyaṃ manāpaṃ disvā mudito assa; evameva sabbe satte muditāya pharati.	Just as (he), seeing, may have altruistic joy for a lovely, pleasant person; in the same way he suffuses all beings with altruistic joy.


Tattha katamā muditā?	Therein what is altruistic joy?
Yā sattesu muditā muditāyanā muditāyitattaṃ muditācetovimutti—	That which in beings is altruistic joy, act of altruistic joy, state of altruistic joy, altruistic joy that is mental freedom (from jealousy).
ayaṃ vuccati “muditā”.	This is called altruistic joy.


Tattha katamaṃ cittaṃ?	Therein what is consciousness?
Yaṃ cittaṃ mano mānasaṃ … pe … tajjāmanoviññāṇadhātu—	That which is consciousness, mind, ideation, See section 184... and, depending on the aforesaid, mind-consciousness-element.
idaṃ vuccati “cittaṃ”.	This is called consciousness.
Idaṃ cittaṃ imāya muditāya sahagataṃ hoti sahajātaṃ saṃsaṭṭhaṃ sampayuttaṃ.	This consciousness is accompanied by, co-nascent with, conjoined with, associated with this altruistic joy.
Tena vuccati “muditāsahagatena cetasā”ti.	Therefore this is called “with mind accompanied by altruistic joy”.


“Ekaṃ disan”ti puratthimaṃ vā disaṃ pacchimaṃ vā disaṃ uttaraṃ vā disaṃ dakkhiṇaṃ vā disaṃ uddhaṃ vā adho vā tiriyaṃ vā vidisaṃ vā.	“One direction” means: Easterly direction or westerly direction or northerly direction or southerly direction or above or below or around or an intermediate direction.


“Pharitvā”ti pharitvā adhimuccitvā.	“Suffusing” means: Suffusing, releasing fully.


“Viharatī”ti … pe … tena vuccati “viharatī”ti.	“Dwells” means: See section 656... Therefore this is called “dwells”.


“Tathā dutiyan”ti yatheva ekaṃ disaṃ tathā dutiyaṃ disaṃ tathā tatiyaṃ disaṃ tathā catutthaṃ disaṃ tathā uddhaṃ tathā adho tathā tiriyaṃ tathā vidisaṃ.	“Also a second direction” means: As one direction so also a second direction; so also a third direction; so also a fourth direction; so also above; so also below; so also around; so also an intermediate direction.


“Sabbadhi sabbattatāya sabbāvantaṃ lokan”ti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ.	“Everywhere, identifying himself with all, the world of all (beings)” means: Exclusively, completely, without remainder, entirely;
Pariyādāyavacanametaṃ—“sabbadhi sabbattatāya sabbāvantaṃ lokan”ti.	this is an all-embracing expression “everywhere, identifying himself with all, the world of all (beings)”.


“Muditāsahagatena cetasā”ti tattha katamā muditā?	“With mind accompanied by altruistic joy” means: Therein what is altruistic joy?
Yā sattesu muditā muditāyanā muditāyitattaṃ muditācetovimutti—	That which in beings is altruistic joy, act of altruistic joy, state of altruistic joy, altruistic joy that is mental freedom.
ayaṃ vuccati “muditā”.	This is called altruistic joy.


Tattha katamaṃ cittaṃ?	Therein what is consciousness?
Yaṃ cittaṃ mano mānasaṃ … pe … tajjāmanoviññāṇadhātu—	That which is consciousness, mind, ideation, See section 184... and, depending on the aforesaid, mind-consciousness-element.
idaṃ vuccati “cittaṃ”.	This is called consciousness.
Idaṃ cittaṃ imāya muditāya sahagataṃ hoti sahajātaṃ saṃsaṭṭhaṃ sampayuttaṃ.	This consciousness is accompanied by, co-nascent with, conjoined with, associated with this altruistic joy.
Tena vuccati “muditāsahagatena cetasā”ti.	Therefore this is called “with mind accompanied by altruistic joy”.


“Vipulenā”ti yaṃ vipulaṃ taṃ mahaggataṃ, yaṃ mahaggataṃ taṃ appamāṇaṃ, yaṃ appamāṇaṃ so avero, yo avero so abyāpajjo.	“Extensive” means: That which is extensive is sublime; that which is sublime is unlimited; that which is unlimited is without enmity; that which is without enmity is without ill-will.


“Pharitvā”ti pharitvā adhimuccitvā.	“Suffusing” means: Suffusing, releasing fully.


“Viharatī”ti … pe … tena vuccati “viharatī”ti.	“Dwells” means See section 656.
	Therefore this is called “dwells”.

1.4. Equanimity 1.4. Upekkhā


	13
1.4. Upekkhā	1.4. Equanimity

Kathañca bhikkhu upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati?	And how does a monk dwell with mind accompanied by equanimity, suffusing one direction?
Seyyathāpi nāma ekaṃ puggalaṃ neva manāpaṃ na amanāpaṃ disvā upekkhako assa; evameva sabbe satte upekkhāya pharati.	Just as (he) seeing, may have equanimity for a person who is neither pleasant nor unpleasant; in the same way he suffuses all beings with equanimity.


Tattha katamā upekkhā?	Therein what is equanimity?
Yā sattesu upekkhā upekkhāyanā upekkhāyitattaṃ upekkhācetovimutti—	That which in beings is equanimity, act of equanimity, state of equanimity, equanimity that is mental freedom (from distraction).
ayaṃ vuccati “upekkhā”.	This is called equanimity.


Tattha katamaṃ cittaṃ?	Therein what is consciousness?
Yaṃ cittaṃ mano mānasaṃ … pe … tajjāmanoviññāṇadhātu—	That which is consciousness, mind, ideation, See section 184... and, depending on the aforesaid, mind-consciousness-element.
idaṃ vuccati “cittaṃ”.	This is called consciousness.
Idaṃ cittaṃ imāya upekkhāya sahagataṃ hoti sahajātaṃ saṃsaṭṭhaṃ sampayuttaṃ.	This consciousness is accompanied by, co-nascent with, conjoined with, associated with this equanimity.
Tena vuccati “upekkhāsahagatena cetasā”ti.	Therefore this is called “with mind accompanied by equanimity”.


“Ekaṃ disan”ti puratthimaṃ vā disaṃ pacchimaṃ vā disaṃ uttaraṃ vā disaṃ dakkhiṇaṃ vā disaṃ uddhaṃ vā adho vā tiriyaṃ vā vidisaṃ vā.	“One direction” means: Easterly direction or westerly direction or northerly direction or southerly direction or above or below or around or intermediate direction.


“Pharitvā”ti pharitvā adhimuccitvā.	“Suffusing” means: Suffusing, releasing fully.


“Viharatī”ti … pe … tena vuccati “viharatī”ti.	“Dwells” means: See section 656... Therefore this is called “dwells”.


“Tathā dutiyan”ti yatheva ekaṃ disaṃ tathā dutiyaṃ disaṃ tathā tatiyaṃ disaṃ tathā catutthaṃ disaṃ tathā uddhaṃ tathā adho tathā tiriyaṃ tathā vidisaṃ.	“Also a second direction” means: As one direction so also a second direction; so also a third direction; so also a fourth direction; so also above; so also below; so also around; so also an intermediate direction.


“Sabbadhi sabbattatāya sabbāvantaṃ lokan”ti sabbena sabbaṃ sabbathā sabbaṃ asesaṃ nissesaṃ.	“Everywhere, identifying himself with all, the world of all (beings)” means: Exclusively, completely, without remainder, entirely;
Pariyādāyavacanametaṃ—“sabbadhi sabbattatāya sabbāvantaṃ lokan”ti.	this is an all-embracing expression “everywhere, identifying himself with all, the world of all (beings)”.


“Upekkhāsahagatena cetasā”ti, tattha katamā upekkhā?	“With mind accompanied by equanimity” means: Therein what is equanimity?
Yā sattesu upekkhā upekkhāyanā upekkhāyitattaṃ upekkhācetovimutti—	That which in beings is equanimity, act of equanimity, state of equanimity, equanimity that is mental freedom.
ayaṃ vuccati “upekkhā”.	This is called equanimity.


Tattha katamaṃ cittaṃ?	Therein what is consciousness?
Yaṃ cittaṃ mano mānasaṃ … pe … tajjāmanoviññāṇadhātu—	That which is consciousness, mind, ideation, See section 184... and, depending on the aforesaid, mind-consciousness-element.
idaṃ vuccati “cittaṃ”.	This is called consciousness.
Idaṃ cittaṃ imāya upekkhāya sahagataṃ hoti sahajātaṃ saṃsaṭṭhaṃ sampayuttaṃ.	This consciousness is accompanied by, co-nascent with, conjoined with, associated with this equanimity.
Tena vuccati “upekkhāsahagatena cetasā”ti.	Therefore this is called “with mind accompanied by equanimity”.


“Vipulenā”ti yaṃ vipulaṃ taṃ mahaggataṃ, yaṃ mahaggataṃ taṃ appamāṇaṃ, yaṃ appamāṇaṃ so avero, yo avero so abyāpajjo.	“Extensive” means: That which is extensive is sublime; that which is sublime is unlimited; that which is unlimited is without enmity; that which is without enmity is without ill-will.


“Pharitvā”ti pharitvā adhimuccitvā.	“Suffusing” means: Suffusing, releasing fully.


“Viharatī”ti … pe … tena vuccati “viharatī”ti.	“Dwells” means: See section 656... Therefore this is called “dwells”.


Suttantabhājanīyaṃ.	(Here Ends) Analysis According To The Discourses.

2.1. Kusala: skilful


2.1. Kusala	---

Catasso appamaññāyo—mettā, karuṇā, muditā, upekkhā.	The four illimitables are: friendly-kindness, compassion, altruistic joy, equanimity.


Tattha katamā mettā?	Therein what is friendly-kindness?
Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati mettāsahagataṃ, yā tasmiṃ samaye metti mettāyanā mettāyitattaṃ mettācetovimutti—	Herein at the time when a monk develops the path for rebirth in the plane of form, he, aloof from sense pleasures, See section 205... attains and dwells in the first jhāna accompanied by friendly-kindness; that which at that time is loving, act of friendly-kindness, state of friendly-kindness, friendly-kindness that is mental freedom (from ill-will).
ayaṃ vuccati “mettā”.	This is called friendly-kindness.
Avasesā dhammā mettāya sampayuttā.	(As also are) The remaining dhammas associated with friendly-kindness.
(1:1)	(1)

Tattha katamā mettā?	Therein what is friendly-kindness?
Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati mettāsahagataṃ, yā tasmiṃ samaye metti mettāyanā mettāyitattaṃ mettācetovimutti—	Herein at the time when a monk develops the path for rebirth in the plane of form, he, inhibiting initial application and sustained application, See section 205... attains and dwells in the second jhāna accompanied by friendly-kindness; that which at that time is loving, act of friendly-kindness, state of friendly-kindness, friendly-kindness that is mental freedom.
ayaṃ vuccati “mettā”.	This is called friendly-kindness.
Avasesā dhammā mettāya sampayuttā.	(As also are) The remaining dhammas associated with friendly-kindness.
(2:2)	(2)

Tattha katamā mettā?	Therein what is friendly-kindness?
Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharati mettāsahagataṃ, yā tasmiṃ samaye metti mettāyanā mettāyitattaṃ mettācetovimutti—	Herein at the time when a monk develops the path for rebirth in the plane of form, he, desireless of rapture, See section 205... attains and dwells in the third jhāna accompanied by friendly-kindness; that which at that time is loving, act of friendly-kindness, state of friendly-kindness, friendly-kindness that is mental freedom.
ayaṃ vuccati “mettā”.	This is called friendly-kindness.
Avasesā dhammā mettāya sampayuttā.	(As also are) The remaining dhammas associated with friendly-kindness.
(3:3)	(3)

Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati mettāsahagataṃ, yā tasmiṃ samaye metti mettāyanā mettāyitattaṃ mettācetovimutti—	Herein at the time when a monk develops the path for rebirth in the plane of form, he, aloof from sense pleasures, See section 205... attains and dwells in the first jhāna accompanied by friendly-kindness; that which at that time is loving, act of friendly-kindness, state of friendly-kindness, friendly-kindness that is mental freedom.
ayaṃ vuccati “mettā”.	This is called friendly-kindness.
Avasesā dhammā mettāya sampayuttā.	(As also are) The remaining dhammas associated with friendly-kindness.
(1:4)	(1) (4)

Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vivicceva kāmehi vivicca akusalehi dhammehi avitakkaṃ vicāramattaṃ vivekajaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati mettāsahagataṃ, yā tasmiṃ samaye metti mettāyanā mettāyitattaṃ mettācetovimutti—	Herein at the time when a monk develops the path for rebirth in the plane of form, he, aloof from sense pleasures, aloof from unskilful dhammas, attains and dwells in the second jhāna without initial application, sustained application only, with rapture and pleasure born of detachment, accompanied by friendly-kindness; that which at that time is loving, act of friendly-kindness, state of friendly-kindness, friendly-kindness that is mental freedom.
ayaṃ vuccati “mettā”.	This is called friendly-kindness.
Avasesā dhammā mettāya sampayuttā.	(As also are) The remaining dhammas associated with friendly-kindness.
(2:5)	(2) (5)

Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vitakkavicārānaṃ vūpasamā … pe … tatiyaṃ jhānaṃ upasampajja viharati mettāsahagataṃ, yā tasmiṃ samaye metti mettāyanā mettāyitattaṃ mettācetovimutti—	Herein at the time when a monk develops the path for rebirth in the plane of form, he, inhibiting initial application and sustained application, See section 205... attains and dwells in the third jhāna accompanied by friendly-kindness; that which at that time is loving, act of friendly-kindness, state of friendly-kindness, friendly-kindness that is mental freedom.
ayaṃ vuccati “mettā”.	This is called friendly-kindness.
Avasesā dhammā mettāya sampayuttā.	(As also are) The remaining dhammas associated with friendly-kindness.
(3:6)	(3) (6)

Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti pītiyā ca virāgā … pe … catutthaṃ jhānaṃ upasampajja viharati mettāsahagataṃ, yā tasmiṃ samaye metti mettāyanā mettāyitattaṃ mettācetovimutti—	Herein at the time when a monk develops the path for rebirth in the plane of form, he, desireless of rapture, See section 205... attains and dwells in the fourth jhāna accompanied by friendly-kindness; that which at that time is loving, act of friendly-kindness, state of friendly-kindness, friendly-kindness that is mental freedom.
ayaṃ vuccati “mettā”.	This is called friendly-kindness.
Avasesā dhammā mettāya sampayuttā.	(As also are) The remaining dhammas associated with friendly-kindness.
(4:7)	(4) (7)

Tattha katamā karuṇā?	Therein what is compassion?
Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati karuṇāsahagataṃ, yā tasmiṃ samaye karuṇā karuṇāyanā karuṇāyitattaṃ karuṇācetovimutti—	Herein at the time when a monk develops the path for rebirth in the plane of form, he, aloof from sense pleasures, See section 205... attains and dwells in the first jhāna accompanied by compassion; that which at that time is compassion, being compassionate, state of being compassionate, compassion that is mental freedom (from cruelty).
ayaṃ vuccati “karuṇā”.	This is called compassion.
Avasesā dhammā karuṇāya sampayuttā.	(As also are) The remaining dhammas associated with compassion.
(1:1)	(1)

Tattha katamā karuṇā?	Therein what is compassion?
Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti pītiyā ca virāgā … pe … dutiyaṃ jhānaṃ upasampajja viharati karuṇāsahagataṃ, yā tasmiṃ samaye karuṇā karuṇāyanā karuṇāyitattaṃ karuṇācetovimutti—	Herein at the time when a monk develops the path for rebirth in the plane of form, he, inhibiting initial application and sustained application, See section 205... attains and dwells in the second jhāna accompanied by compassion; that which at that time is compassion, being compassionate, state of being compassionate, compassion that is mental freedom.
ayaṃ vuccati “karuṇā”.	This is called compassion.
Avasesā dhammā karuṇāya sampayuttā.	(As also are) The remaining dhammas associated with compassion.
(2:2)	(2)

Tattha katamā karuṇā?	Therein what is compassion?
Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharati karuṇāsahagataṃ, yā tasmiṃ samaye karuṇā karuṇāyanā karuṇāyitattaṃ karuṇācetovimutti—	Herein at the time when a monk develops the path for rebirth in the plane of form, he, desireless of rapture, See section 205... attains and dwells in the third jhāna accompanied by compassion; that which at that time is compassion, being compassionate, state of being compassionate, compassion that is mental freedom.
ayaṃ vuccati “karuṇā”.	This is called compassion.
Avasesā dhammā karuṇāya sampayuttā.	(As also are) The remaining dhammas associated with compassion.
(3:3)	(3)

Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati karuṇāsahagataṃ, yā tasmiṃ samaye karuṇā karuṇāyanā karuṇāyitattaṃ karuṇācetovimutti—	Herein at the time when a monk develops the path for rebirth in the plane of form, he, aloof from sense pleasures, See section 205... attains and dwells in the first jhāna accompanied by compassion; that which at that time is compassion, being compassionate, state of being compassionate, compassion that is mental freedom.
ayaṃ vuccati “karuṇā”.	This is called compassion.
Avasesā dhammā karuṇāya sampayuttā.	(As also are) The remaining dhammas associated with compassion.
(1:4)	(1) (4)

Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vivicceva kāmehi vivicca akusalehi dhammehi avitakkaṃ vicāramattaṃ vivekajaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati karuṇāsahagataṃ, yā tasmiṃ samaye karuṇā karuṇāyanā karuṇāyitattaṃ karuṇācetovimutti—	Herein at the time when a monk develops the path for rebirth in the plane of form, he, aloof from sense pleasures, aloof from unskilful dhammas, attains and dwells in the second jhāna without initial application, sustained application only, with rapture and pleasure born of detachment, accompanied by compassion; that which at that time is compassion, being compassionate, state of being compassionate, compassion that is mental freedom.
ayaṃ vuccati “karuṇā”.	This is called compassion.
Avasesā dhammā karuṇāya sampayuttā.	(As also are) The remaining dhammas associated with compassion.
(2:5)	(2)(5).

Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vitakkavicārānaṃ vūpasamā … pe … tatiyaṃ jhānaṃ upasampajja viharati karuṇāsahagataṃ, yā tasmiṃ samaye karuṇā karuṇāyanā karuṇāyitattaṃ karuṇācetovimutti—	Herein at the time when a monk develops the path for rebirth in the plane of form, he, inhibiting initial application and sustained application, See section 205... attains and dwells in the third jhāna accompanied by compassion; that which at that time is compassion, being compassionate, state of being compassionate, compassion that is mental freedom.
ayaṃ vuccati “karuṇā”.	This is called compassion.
Avasesā dhammā karuṇāya sampayuttā.	(As also are) The remaining dhammas associated with compassion.
(3:6)	(3) (6)

Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti pītiyā ca virāgā … pe … catutthaṃ jhānaṃ upasampajja viharati karuṇāsahagataṃ, yā tasmiṃ samaye karuṇā karuṇāyanā karuṇāyitattaṃ karuṇācetovimutti—	Herein at the time when a monk develops the path for rebirth in the plane of form, he, desireless of rapture, See section 205... attains and dwells in the fourth jhāna accompanied by compassion; that which at that time is compassion, being compassionate, state of being compassionate, compassion that is mental freedom.
ayaṃ vuccati “karuṇā”.	This is called compassion.
Avasesā dhammā karuṇāya sampayuttā.	(As also are) The remaining dhammas associated with compassion.
(4:7)	(4) (7)

Tattha katamā muditā?	Therein what is altruistic joy?
Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati muditāsahagataṃ, yā tasmiṃ samaye muditā muditāyanā muditāyitattaṃ muditācetovimutti—	Herein at the time when a monk develops the path for rebirth in the plane of form, he, aloof from sense pleasures, See section 205... attains and dwells in the first jhāna accompanied by altruistic joy; that which at that time is altruistic joy, act of altruistic joy, state of altruistic joy, altruistic joy that is mental freedom (from jealousy).
ayaṃ vuccati “muditā”.	This is called altruistic joy.
Avasesā dhammā muditāya sampayuttā.	(As also are) The remaining dhammas associated with altruistic joy.
(1:1)	(1)

Tattha katamā muditā?	Therein what is altruistic joy?
Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati muditāsahagataṃ, yā tasmiṃ samaye muditā muditāyanā muditāyitattaṃ muditācetovimutti—	Herein at the time when a monk develops the path for rebirth in the plane of form, he, inhibiting initial application and sustained application, See section 205... attains and dwells in the second jhāna accompanied by altruistic joy; that which at that time is altruistic joy, act of altruistic joy, state of altruistic joy, altruistic joy that is mental freedom.
ayaṃ vuccati “muditā”.	This is called altruistic joy.
Avasesā dhammā muditāya sampayuttā.	(As also are) The remaining dhammas associated with altruistic joy.
(2:2)	(2)

Tattha katamā muditā?	Therein what is altruistic joy?
Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti pītiyā ca virāgā … pe … tatiyaṃ jhānaṃ upasampajja viharati muditāsahagataṃ, yā tasmiṃ samaye muditā muditāyanā muditāyitattaṃ muditācetovimutti—	Herein at the time when a monk develops the path for rebirth in the plane of form, he, desireless of rapture, See section 205... attains and dwells in the third jhāna accompanied by altruistic joy; that which at that time is altruistic joy, act of altruistic joy, state of altruistic joy, altruistic joy that is mental freedom.
ayaṃ vuccati “muditā”.	This is called altruistic joy.
Avasesā dhammā muditāya sampayuttā.	(As also are) The remaining dhammas associated with altruistic joy.
(3:3)	(3)

Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati muditāsahagataṃ, yā tasmiṃ samaye muditā muditāyanā muditāyitattaṃ muditācetovimutti—	Herein at the time when a monk develops the path for rebirth in the plane of form, he, aloof from sense pleasures, See section 205... attains and dwells in the first jhāna accompanied by altruistic joy; that which at that time is altruistic joy, act of altruistic joy, state of altruistic joy, altruistic joy that is mental freedom.
ayaṃ vuccati “muditā”.	This is called altruistic joy.
Avasesā dhammā muditāya sampayuttā.	(As also are) The remaining dhammas associated with altruistic joy.
(1:4)	(1) (4)

Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vivicceva kāmehi vivicca akusalehi dhammehi avitakkaṃ vicāramattaṃ vivekajaṃ pītisukhaṃ dutiyaṃ jhānaṃ upasampajja viharati muditāsahagataṃ, yā tasmiṃ samaye muditā muditāyanā muditāyitattaṃ muditācetovimutti—	Herein at the time when a monk develops the path for rebirth in the plane of form, he, aloof from sense pleasures, aloof from unskilful dhammas, attains and dwells in the second jhāna without initial application, sustained application only, with rapture and pleasure born of detachment, accompanied by altruistic joy; that which at that time is altruistic joy, act of altruistic joy, state of altruistic joy, altruistic joy that is mental freedom.
ayaṃ vuccati “muditā”.	This is called altruistic joy.
Avasesā dhammā muditāya sampayuttā.	(As also are) The remaining dhammas associated with altruistic joy.
(2:5)	(2) (5)

Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vitakkavicārānaṃ vūpasamā … pe … tatiyaṃ jhānaṃ upasampajja viharati muditāsahagataṃ, yā tasmiṃ samaye muditā muditāyanā muditāyitattaṃ muditācetovimutti—	Herein at the time when a monk develops the path for rebirth in the plane of form, he, inhibiting initial application and sustained application, See section 205... attains and dwells in the third jhāna accompanied by altruistic joy; that which at that time is altruistic joy, act of altruistic joy, state of altruistic joy, altruistic joy that is mental freedom.
ayaṃ vuccati “muditā”.	This is called altruistic joy.
Avasesā dhammā muditāya sampayuttā.	(As also are) The remaining dhammas associated with altruistic joy.
(3:6)	(3) (6)

Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti pītiyā ca virāgā … pe … catutthaṃ jhānaṃ upasampajja viharati muditāsahagataṃ, yā tasmiṃ samaye muditā muditāyanā muditāyitattaṃ muditācetovimutti—	Herein at the time when a monk develops the path for rebirth in the plane of form, he, desireless of rapture, See section 205... attains and dwells in the fourth jhāna accompanied by altruistic joy; that which at that time is altruistic joy, act of altruistic joy, state of altruistic joy, altruistic joy that is mental freedom.
ayaṃ vuccati “muditā”.	This is called altruistic joy.
Avasesā dhammā muditāya sampayuttā.	(As also are) The remaining dhammas associated with altruistic joy.
(4:7)	(4) (7)

Tattha katamā upekkhā?	Therein what is equanimity?
Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti sukhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati upekkhāsahagataṃ, yā tasmiṃ samaye upekkhā upekkhāyanā upekkhāyitattaṃ upekkhācetovimutti—	Herein at the time when a monk develops the path for rebirth in the plane of form, he, by the abandoning of pleasure, See section 205... attains and dwells in the fourth jhāna accompanied by equanimity; that which at that time is equanimity, act of equanimity, state of equanimity, equanimity that is mental freedom (from distraction).
ayaṃ vuccati “upekkhā”.	This is called equanimity.
Avasesā dhammā upekkhāya sampayuttā.	(As also are) The remaining dhammas associated with equanimity.

2.2 results 2.2. Vipāka



2.2. Vipāka	2.2 results

Catasso appamaññāyo—mettā, karuṇā, muditā, upekkhā.	The four illimitables are: friendly-kindness, compassion, altruistic joy, equanimity.


Tattha katamā mettā?	Therein what is friendly-kindness?
Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati mettāsahagataṃ, tasmiṃ samaye phasso hoti … pe … avikkhepo hoti.	Herein at the time when a monk develops the path for rebirth in the plane of form, he, aloof from sense pleasures, See section 205... attains and dwells in the first jhāna accompanied by friendly-kindness; at that time there is contact, See Dhammasaṅgaṇī section 1... there is non-wavering.
Ime dhammā kusalā.	These dhammas are skilful.
Tasseva rūpāvacarassa kusalassa kammassa katattā upacitattā vipākaṃ vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati mettāsahagataṃ, yā tasmiṃ samaye metti mettāyanā mettāyitattaṃ mettācetovimutti—	Having done, having accumulated that same skilful action characteristic of the plane of form, he, aloof from sense pleasures, See section 205... attains and dwells in resultant first jhāna accompanied by friendly-kindness; that which at that time is loving, act of friendly-kindness, state of friendly-kindness, friendly-kindness that is mental freedom (from ill-will).
ayaṃ vuccati “mettā”.	This is called friendly-kindness.
Avasesā dhammā mettāya sampayuttā.	(As also are) The remaining dhammas associated with friendly-kindness.


Tattha katamā mettā?	Therein what is friendly-kindness?
Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati mettāsahagataṃ, tasmiṃ samaye phasso hoti … pe … avikkhepo hoti.	Herein at the time when a monk develops the path for rebirth in the plane of form, he, inhibiting initial application and sustained application, See section 205... attains and dwells in the second jhāna accompanied by friendly-kindness; at that time there is contact, See Dhammasaṅgaṇī section 1... there is non-wavering.
Ime dhammā kusalā.	These dhammas are skilful.
Tasseva rūpāvacarassa kusalassa kammassa katattā upacitattā vipākaṃ vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ … pe …	Having done, having accumulated that same skilful action characteristic of the plane of form, he, inhibiting initial application and sustained application, See section 205... resultant second jhāna. Complete in general form of first jhāna, section 692, but with appropriate modifications.
tatiyaṃ jhānaṃ … pe … paṭhamaṃ jhānaṃ … pe … dutiyaṃ jhānaṃ … pe …	Third jhāna. Complete in general form of first jhāna, section 692, but with appropriate modifications. First jhāna. Complete in general form of first jhāna, section 692, but with appropriate modifications. Second jhāna. Complete in general form of first jhāna, section 692, but with appropriate modifications.
tatiyaṃ jhānaṃ … pe …	Third jhāna. Complete in general form of first jhāna, section 692, but with appropriate modifications.
catutthaṃ jhānaṃ upasampajja viharati mettāsahagataṃ, yā tasmiṃ samaye metti mettāyanā mettāyitattaṃ mettācetovimutti—	Attains and dwells in the fourth jhāna accompanied by friendly-kindness; that which at that time is loving, act of friendly-kindness, state of friendly-kindness, friendly-kindness that is mental freedom.
ayaṃ vuccati “mettā”.	This is called friendly-kindness.
Avasesā dhammā mettāya sampayuttā.	(As also are) The remaining dhammas associated with friendly-kindness.


Tattha katamā karuṇā?	Therein what is compassion?
Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati karuṇāsahagataṃ, tasmiṃ samaye phasso hoti … pe …	Herein at the time when a monk develops the path for rebirth in the plane of form, he, aloof from sense pleasures, See section 205... attains and dwells in the first jhāna accompanied by compassion; at that time there is contact, See Dhammasaṅgaṇī section 1.
avikkhepo hoti.	there is non-wavering.
Ime dhammā kusalā.	These dhammas are skilful.
Tasseva rūpāvacarassa kusalassa kammassa katattā upacitattā vipākaṃ vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati karuṇāsahagataṃ, yā tasmiṃ samaye karuṇā karuṇāyanā karuṇāyitattaṃ karuṇācetovimutti—	Having done, having accumulated that same skilful action characteristic of the plane of form, he, aloof from sense pleasures, See section 205... attains and dwells in resultant first jhāna accompanied by compassion; that which at that time is compassion, being compassionate, state of being compassionate, compassion that is mental freedom (from cruelty).
ayaṃ vuccati “karuṇā”.	This is called compassion.
Avasesā dhammā karuṇāya sampayuttā.	(As also are) The remaining dhammas associated with compassion.


Tattha katamā karuṇā?	Therein what is compassion?
Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati karuṇāsahagataṃ, tasmiṃ samaye phasso hoti … pe …	Herein at the time when a monk develops the path for rebirth in the plane of form, he, inhibiting initial application and sustained application, See section 205... attains and dwells in the second jhāna accompanied by compassion; at that time there is contact, See Dhammasaṅgaṇī section 1.
avikkhepo hoti.	there is non-wavering.
Ime dhammā kusalā.	These dhammas are skilful.
Tasseva rūpāvacarassa kusalassa kammassa katattā upacitattā vipākaṃ vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ … pe … tatiyaṃ jhānaṃ … pe … paṭhamaṃ jhānaṃ … pe … dutiyaṃ jhānaṃ … pe …	Having done, having accumulated that same skilful action characteristic of the plane of form, he, inhibiting initial application and sustained application, See section 205... resultant second jhāna. Complete in general form of first jhāna, section 693, but with appropriate modifications.
tatiyaṃ jhānaṃ … pe …	Third jhāna. Complete in general form of first jhāna, section 693, but with appropriate modifications. First jhāna. Complete in general form of first jhāna, section 693, but with appropriate modifications. Second jhāna. Complete in general form of first jhāna, section 693, but with appropriate modifications. Third jhāna. Complete in general form of first jhāna, section 693, but with appropriate modifications.
catutthaṃ jhānaṃ upasampajja viharati karuṇāsahagataṃ, yā tasmiṃ samaye karuṇā karuṇāyanā karuṇāyitattaṃ karuṇācetovimutti—	Attains and dwells in the fourth jhāna accompanied by compassion; that which at that time is compassion, being compassionate, state of being compassionate, compassion that is mental freedom.
ayaṃ vuccati “karuṇā”.	This is called compassion.
Avasesā dhammā karuṇāya sampayuttā.	(As also are) The remaining dhammas associated with compassion.


Tattha katamā muditā?	Therein what is altruistic joy?
Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati muditāsahagataṃ, tasmiṃ samaye phasso hoti … pe … avikkhepo hoti.	Herein at the time when a monk develops the path for rebirth in the plane of form, he, aloof from sense pleasures, See section 205. attains and dwells in the first jhāna accompanied by altruistic joy; at that time there is contact, See Dhammasaṅgaṇī section 1. there is non-wavering.
Ime dhammā kusalā.	These dhammas are skilful.
Tasseva rūpāvacarassa kusalassa kammassa katattā upacitattā vipākaṃ vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati muditāsahagataṃ, yā tasmiṃ samaye muditā muditāyanā muditāyitattaṃ muditācetovimutti—	Having done, having accumulated that same skilful action characteristic of the plane of form, he, aloof from sense pleasures, See section 205. attains and dwells in resultant first jhāna accompanied by altruistic joy; that which at that time is altruistic joy, act of altruistic joy, state of altruistic joy, altruistic joy that is mental freedom (from jealousy).
ayaṃ vuccati “muditā”.	This is called altruistic joy.
Avasesā dhammā muditāya sampayuttā.	(As also are) The remaining dhammas associated with altruistic joy.


Tattha katamā muditā?	Therein what is altruistic joy?
Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ upasampajja viharati muditāsahagataṃ, tasmiṃ samaye phasso hoti … pe …	Herein at the time when a monk develops the path for rebirth in the plane of form, he, inhibiting initial application and sustained application, See section 205. attains and dwells in the second jhāna accompanied by altruistic joy; at that time there is contact, See Dhammasaṅgaṇī section 1.
avikkhepo hoti.	there is non-wavering.
Ime dhammā kusalā.	These dhammas are skilful.
Tasseva rūpāvacarassa kusalassa kammassa katattā upacitattā vipākaṃ vitakkavicārānaṃ vūpasamā … pe … dutiyaṃ jhānaṃ … pe …	Having done, having accumulated that same skilful action characteristic of the plane of form, he, inhibiting initial application and sustained application, See section 205. resultant second jhāna. Complete in general form of first jhāna, section 694, but with appropriate modifications.
tatiyaṃ jhānaṃ … pe … paṭhamaṃ jhānaṃ … pe … dutiyaṃ jhānaṃ … pe …	Third jhāna. Complete in general form of first jhāna, section 694, but with appropriate modifications. First jhāna. Complete in general form of first jhāna, section 694, but with appropriate modifications. Second jhāna. Complete in general form of first jhāna, section 694, but with appropriate modifications.
tatiyaṃ jhānaṃ … pe … catutthaṃ jhānaṃ upasampajja viharati muditāsahagataṃ, yā tasmiṃ samaye muditā muditāyanā muditāyitattaṃ muditācetovimutti—	Third jhāna. Complete in general form of first jhāna, section 694, but with appropriate modifications. Attains and dwells in the fourth jhāna accompanied by altruistic joy; that which at that time is altruistic joy, act of altruistic joy, state of altruistic joy, altruistic joy that is mental freedom.
ayaṃ vuccati “muditā”.	This is called altruistic joy.
Avasesā dhammā muditāya sampayuttā.	(As also are) The remaining dhammas associated with altruistic joy.


Tattha katamā upekkhā?	Therein what is equanimity?
Idha bhikkhu yasmiṃ samaye rūpūpapattiyā maggaṃ bhāveti sukhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati upekkhāsahagataṃ, tasmiṃ samaye phasso hoti … pe …	Herein at the time when a monk develops the path for rebirth in the plane of form, he, by the abandoning of pleasure, See section 205. attains and dwells in the fourth jhāna accompanied by equanimity; at that time there is contact, See Dhammasaṅgaṇī section 1.
avikkhepo hoti.	there is non-wavering.
Ime dhammā kusalā.	These dhammas are skilful.
Tasseva rūpāvacarassa kusalassa kammassa katattā upacitattā vipākaṃ sukhassa ca pahānā dukkhassa ca pahānā … pe … catutthaṃ jhānaṃ upasampajja viharati upekkhāsahagataṃ, yā tasmiṃ samaye upekkhā upekkhāyanā upekkhāyitattaṃ upekkhācetovimutti—	Having done, having accumulated that same skilful action characteristic of the plane of form, he, by the abandoning of pleasure, by the abandoning of pain, See section 205. attains and dwells in resultant fourth jhāna accompanied by equanimity; that which at that time is equanimity, act of equanimity, state of equanimity, equanimity that is mental freedom.
ayaṃ vuccati “upekkhā”.	This is called equanimity.
Avasesā dhammā upekkhāya sampayuttā.	(As also are) The remaining dhammas associated with equanimity.

2.3. Kiriyā



2.3. Kiriyā	2.3

Catasso appamaññāyo—mettā, karuṇā, muditā, upekkhā.	The four illimitables are: friendly-kindness, compassion, altruistic joy, equanimity.


Tattha katamā mettā?	Therein what is friendly-kindness?
Idha bhikkhu yasmiṃ samaye rūpāvacaraṃ jhānaṃ bhāveti kiriyaṃ neva kusalaṃ nākusalaṃ na ca kammavipākaṃ diṭṭhadhammasukhavihāraṃ vivicceva kāmehi … pe … paṭhamaṃ jhānaṃ upasampajja viharati mettāsahagataṃ, yā tasmiṃ samaye metti mettāyanā mettāyitattaṃ mettācetovimutti—	Herein at the time when a monk develops jhāna characteristic of the plane of form, that is inoperative, neither skilful nor unskilful nor the resultant of action, (is the cause of) pleasant living in the present existence, he, aloof from sense pleasures, See section 205. attains and dwells in the first jhāna accompanied by friendly-kindness; that which at that time is loving, act of friendly-kindness, state of friendly-kindness, loving kindness that is mental freedom (from ill-will).
ayaṃ vuccati “mettā”.	This is called friendly-kindness.
Avasesā dhammā mettāya sampayuttā.	(As also are) The remaining dhammas associated with friendly-kindness.


Tattha katamā mettā?	Therein what is friendly-kindness?
Idha bhikkhu yasmiṃ samaye rūpāvacaraṃ jhānaṃ bhāveti kiriyaṃ neva kusalaṃ nākusalaṃ na ca kammavipākaṃ diṭṭhadhammasukhavihāraṃ vitakkavicārānaṃ vūpasamā … pe …	Herein at the time when a monk develops jhāna characteristic of the plane of form, that is inoperative, neither skilful nor unskilful nor the resultant of action, (is the cause of) pleasant living in the present existence, he, inhibiting initial application and sustained application, See section 205.
dutiyaṃ jhānaṃ … pe … tatiyaṃ jhānaṃ … pe … paṭhamaṃ jhānaṃ … pe … dutiyaṃ jhānaṃ … pe … tatiyaṃ jhānaṃ … pe …	second jhāna. Complete in general form of first jhāna, section 697, but with appropriate modifications. Third jhāna. Complete in general form of first jhāna, section 697, but with appropriate modifications. First jhāna. Complete in general form of first jhāna, section 697, but with appropriate modifications. Second jhāna. Complete in general form of first jhāna, section 697, but with appropriate modifications. Third jhāna. Complete in general form of first jhāna, section 697, but with appropriate modifications.
catutthaṃ jhānaṃ upasampajja viharati mettāsahagataṃ, yā tasmiṃ samaye metti mettāyanā mettāyitattaṃ mettācetovimutti—	Attains and dwells in the fourth jhāna accompanied by friendly-kindness; that which at that time is loving, act of friendly-kindness, state of friendly-kindness, friendly-kindness that is mental freedom.
ayaṃ vuccati “mettā”.	This is called friendly-kindness.
Avasesā dhammā mettāya sampayuttā.	(As also are) The remaining dhammas associated with friendly-kindness.


Tattha katamā karuṇā … pe …	Therein what is compassion? As section 697 with appropriate modifications.
tattha katamā muditā … pe …	Therein what is altruistic joy? As section 697 with appropriate modifications.
tattha katamā upekkhā?	Therein what is equanimity?
Idha bhikkhu yasmiṃ samaye rūpāvacaraṃ jhānaṃ bhāveti kiriyaṃ neva kusalaṃ nākusalaṃ na ca kammavipākaṃ diṭṭhadhammasukhavihāraṃ sukhassa ca pahānā dukkhassa ca pahānā … pe …	Herein at the time when a monk develops jhāna characteristic of the plane of form, that is inoperative, neither skilful nor unskilful nor the resultant of action, (is the cause of) pleasant living in the present existence, he, by the abandoning of pleasure, by the abandoning of pain, See section 205.
catutthaṃ jhānaṃ upasampajja viharati upekkhāsahagataṃ, yā tasmiṃ samaye upekkhā upekkhāyanā upekkhāyitattaṃ upekkhācetovimutti—	attains and dwells in the fourth jhāna accompanied by equanimity; that which at that time is equanimity, act of equanimity, state of equanimity, equanimity that is mental freedom.
ayaṃ vuccati “upekkhā”.	This is called equanimity.
Avasesā dhammā upekkhāya sampayuttā.	(As also are) The remaining dhammas associated with equanimity.


Abhidhammabhājanīyaṃ.	(Here Ends) Analysis According To Abhidhamma

3. Interrogation 3 Pañhāpucchaka




	13
3 Pañhāpucchaka	3. Interrogation

Catasso appamaññāyo—	The four illimitables are:

Idha bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.	Herein a monk dwells with mind accompanied by friendly-kindness, suffusing one direction.
	Also a second direction.
	Also a third direction.
Karuṇāsahagatena cetasā ekaṃ disaṃ pharitvā viharati tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ karuṇāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.	Also a fourth direction.
	Thus, above, below, around, everywhere, identifying himself with all, he dwells suffusing the world of all (beings) with mind accompanied by friendly-kindness, extensive, sublime, unlimited,
	free from enmity, free from ill-will.
Muditāsahagatena cetasā ekaṃ disaṃ pharitvā viharati tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ muditāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.	He dwells with mind accompanied by compassion, suffusing one direction.
	Also a second direction.
	Also a third direction.
Upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati tathā dutiyaṃ tathā tatiyaṃ tathā catutthaṃ, iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.	Also a fourth direction.
	Thus, above, below, around, everywhere, identifying himself with all, he dwells suffusing the world of all (beings) with mind accompanied by compassion, extensive, sublime, unlimited, free from enmity, free from ill-will.
	He dwells with mind accompanied by altruistic joy, suffusing one direction.
Catunnaṃ appamaññānaṃ kati kusalā, kati akusalā, kati abyākatā … pe … kati saraṇā, kati araṇā?	Also a second direction.
	Also a third direction.
3	Also a fourth direction.
1. Tika	Thus, above, below, around, everywhere, identifying himself with all, he dwells suffusing the world of all (beings) with mind accompanied by altruistic joy, extensive, sublime, unlimited, free from enmity, free from ill-will.
	He dwells with mind accompanied by equanimity, suffusing one direction.
Siyā kusalā, siyā abyākatā.	Also a second direction.
(1)	Also a third direction.
	Also a fourth direction.
Tisso appamaññāyo sukhāya vedanāya sampayuttā, upekkhā adukkhamasukhāya vedanāya sampayuttā.	Thus, above, below, around, everywhere, identifying himself with all, he dwells suffusing the world of all (beings) with mind accompanied by equanimity, extensive, sublime, unlimited, free from enmity, free from ill-will.
(2)

Siyā vipākā, siyā vipākadhammadhammā, siyā nevavipākanavipākadhammadhammā.	Of the four illimitables how many are skilful; how many unskilful; how many neither-skilful-nor-unskilful.
(3)	Remaining appropriate triplets and couplets.
	How many with cause of bewailing; how many without cause of bewailing?
Siyā upādinnupādāniyā, siyā anupādinnupādāniyā.
(4)	13
	3.1.
Asaṃkiliṭṭhasaṃkilesikā.	The Triplets
(5)
	(The four illimitables) Sometimes are skilful; sometimes are neither-skilful-nor-unskilful.
Tisso appamaññāyo siyā savitakkasavicārā, siyā avitakkavicāramattā, siyā avitakkaavicārā; upekkhā avitakkaavicārā.	Three illimitables are associated with pleasant feeling.
(6)	Equanimity is associated with neither-painful-nor-pleasant feeling.
	(The four illimitables) Sometimes are resultants; sometimes are productive of resultants; sometimes are neither resultants nor productive of resultants.
Tisso appamaññāyo siyā pītisahagatā, siyā sukhasahagatā, na upekkhāsahagatā, siyā na vattabbā pītisahagatāti; upekkhā upekkhāsahagatā.	Sometimes are grasped (by craving and false view), are objects of the graspings; sometimes are not grasped, are objects of the graspings.
(7)	Are not corrupt, are objects of the corruptions.
	Three illimitables sometimes are accompanied by initial application, accompanied by sustained application; sometimes are without initial application, sustained application only; sometimes are without initial application, without sustained application.
Neva dassanena na bhāvanāya pahātabbā.	Equanimity is without initial application, without sustained application.
(8)	Three illimitables sometimes are
	accompanied by rapture; sometimes are accompanied by pleasure; are not accompanied by equanimity; sometimes should not be said to be, accompanied by rapture.
Neva dassanena na bhāvanāya pahātabbahetukā.	Equanimity is accompanied by equanimity.
(9)	(The four illimitables) Are not to be abandoned either by the first path or by the subsequent paths.
	Have no roots to be abandoned either by the first path or by the subsequent paths.
Siyā ācayagāmino, siyā nevācayagāmināpacayagāmino.	Sometimes are cumulative (of continuing rebirth and death); sometimes are neither cumulative nor dispersive.
(10)	Are neither of the seven supramundane stages nor of the final supramundane stage.
	Are sublime.
Nevasekkhanāsekkhā.	Should not be said to have either, low objects; sublime objects, or immeasurable object.
(11)	Are intermediate.
	Are of no fixed (resultant time).
Mahaggatā.	Should not be said to have either, path as their object; path as their cause or path as their dominating factor.
(12)	Sometimes are risen; sometimes are not risen; sometimes are bound to arise.
	Sometimes are past; sometimes are future; sometimes are present.
Na vattabbā “parittārammaṇā”tipi, “mahaggatārammaṇā”tipi, “appamāṇārammaṇā”tipi.	Should not be said to have either, past objects; future objects or present objects.
(13)	Sometimes are internal; sometimes are external; sometimes are both internal and external.
	Have external objects.
Majjhimā.	Are not visible, are not impingent.
(14)
	13
Aniyatā.	3.2.
(15)	The Couplets

Na vattabbā “maggārammaṇā”tipi, “maggahetukā”tipi, “maggādhipatino”tipi.	friendly-kindness is root.
(16)	Three illimitables are not roots.
	(The four illimitables) Are accompanied by roots.
Siyā uppannā, siyā anuppannā, siyā uppādino.	Are associated with roots.
(17)	friendly-kindness is root also accompanied by roots.
	Three illimitables should not be said to be, roots also accompanied by roots; (they) are accompanied by roots but are not roots.
Siyā atītā, siyā anāgatā, siyā paccuppannā.	friendly-kindness is root also associated with roots.
(18)	Three illimitables should not be said to be, roots also associated with roots; (they) are associated with roots but are not roots.
	Three illimitables are not roots, are accompanied by roots.
Na vattabbā “atītārammaṇā”tipi, “anāgatārammaṇā”tipi, “paccuppannārammaṇā”tipi.	friendly-kindness should not be said to be, not root, is accompanied by roots or not root, is not accompanied by roots.
(19)

Siyā ajjhattā, siyā bahiddhā, siyā ajjhattabahiddhā.	(The four illimitables) Are with cause.
(20)	Are conditioned.
	Are not visible.
Bahiddhārammaṇā.	Are not impingent.
(21)	Are not material.
	Are mundane.
Anidassanaappaṭighā.	Are cognizable by one way; are not cognizable by another way.
(22)	Are not defilements.
3	Are objects of the defilements.
2. 3.	Are not associated with the defilements.
2 Duka	Should not be said to be, defilements also objects of the defilements; (they) are objects of
3	the defilements but are not defilements.
2.1.	Should not be said to be,
Hetugocchaka	defilements also associated with the defilements or associated with the defilements but are not defilements.
	Are not associated with the defilements, are objects of the defilements.
Mettā hetu, tisso appamaññāyo na hetū, sahetukā, hetusampayuttā.
Mettā hetu ceva sahetukā ca; tisso appamaññāyo na vattabbā “hetū ceva sahetukā cā”ti, sahetukā ceva na ca hetū.
Mettā hetu ceva hetusampayuttā ca; tisso appamaññāyo na vattabbā “hetū ceva hetusampayuttā cā”ti, hetusampayuttā ceva na ca hetū.	(The four illimitables) Are not fetters.
Tisso appamaññāyo na hetū sahetukā; mettā na vattabbā “na hetu sahetukā”tipi, “na hetu ahetukā”tipi.	Complete as for defilements in previous section.
	Are not ties.
3	Complete as for defilements in previous section.
2.2.	Are not floods.
Cūḷantaraduka	Complete as for defilements in previous section.
	Are not bonds.
Sappaccayā, saṅkhatā, anidassanā, appaṭighā, arūpā, lokiyā, kenaci viññeyyā, kenaci na viññeyyā.	Complete as for defilements in previous section.
	Are not hindrances.
3	Complete as for defilements in previous section.
2.3.	Are not perversions.
Āsavagocchaka	Complete as for defilements in previous section.
	Have objects.
No āsavā, sāsavā, āsavavippayuttā, na vattabbā “āsavā ceva sāsavā cā”ti, sāsavā ceva no ca āsavā, na vattabbā āsavā ceva “āsavasampayuttā cā”tipi, “āsavasampayuttā ceva no ca āsavā”tipi.	Are not consciousness.
Āsavavippayuttā sāsavā.	Are volitional activities.
	Are associated with consciousness.
13	Are conjoined with consciousness.
3.2.	Are generated by consciousness.
4-- Saṃyojanagocchakādi	Are co-existent with consciousness.
	Accompany consciousness.
No saṃyojanā … pe … no ganthā … pe … no oghā … pe … no yogā … pe … no nīvaraṇā … pe … no parāmāsā … pe ….	Are conjoined with, generated by consciousness.
	Are conjoined with, generated by, co-existent with consciousness.
3	Are conjoined with, generated by, accompany consciousness.
2.10.	Are external.
Mahantaraduka	Are not derived.
	Sometimes are grasped; sometimes are not grasped.
Sārammaṇā, no cittā, cetasikā, cittasampayuttā, cittasaṃsaṭṭhā, cittasamuṭṭhānā, cittasahabhuno, cittānuparivattino, cittasaṃsaṭṭhasamuṭṭhānā, cittasaṃsaṭṭhasamuṭṭhānasahabhuno, cittasaṃsaṭṭhasamuṭṭhānānuparivattino, bāhirā, no upādā, siyā upādinnā, siyā anupādinnā.

13	(The four illimitables) Are not graspings.
3.2.	Complete as for defilements in earlier section.
11-- Upādānagocchakādi	Are not corruptions.
	Complete as for defilements in earlier section.
No upādānā … pe … no kilesā … pe … na dassanena pahātabbā, na bhāvanāya pahātabbā, na dassanena pahātabbahetukā, na bhāvanāya pahātabbahetukā.	Are not to be abandoned by the first path.
Tisso appamaññāyo siyā savitakkā, siyā avitakkā; upekkhā avitakkā.	Are not to be abandoned by the subsequent paths.
Tisso appamaññāyo siyā savicārā, siyā avicārā; upekkhā avicārā.	Have no roots to be abandoned by the first path.
Tisso appamaññāyo siyā sappītikā, siyā appītikā; upekkhā appītikā.	Have no roots to be abandoned by the subsequent paths.
Tisso appamaññāyo siyā pītisahagatā, siyā na pītisahagatā; upekkhā na pītisahagatā.	Three illimitables sometimes are accompanied by initial application; sometimes are without initial application.
Tisso appamaññāyo sukhasahagatā, upekkhā na sukhasahagatā.	Equanimity is without initial application.
Upekkhā upekkhāsahagatā, tisso appamaññāyo na upekkhāsahagatā, na kāmāvacarā, rūpāvacarā, na arūpāvacarā, pariyāpannā, aniyyānikā, aniyatā, sauttarā, araṇāti.	Three illimitables sometimes are accompanied by sustained application; sometimes are without sustained application.
	Equanimity is without sustained application.
	Three illimitables sometimes are with rapture; sometimes are without rapture.
Pañhāpucchakaṃ.	Equanimity is without rapture.
	Three illimitables sometimes are accompanied by rapture; sometimes are not accompanied by rapture.
	Equanimity is not accompanied by rapture.
Appamaññāvibhaṅgo niṭṭhito.	Three illimitables are accompanied by pleasure.
	Equanimity is not accompanied by pleasure.
	Equanimity is accompanied by equanimity.
	Three illimitables are not accompanied by equanimity.
	(The four illimitables) Are not characteristic of the plane of desire.
	Are characteristic of the plane of form.
	Are not characteristic of the formless plane.
	Are included (i.
	e. are mundane).
	Do not tend to release.
	Are of no fixed (resultant time).
	Are surpassable.
	Are without cause of bewailing.


	(Here Ends) Interrogation

	Analysis Of The Illimitables Is Ended


Vibhaṅga	The Book of Analysis 13
Appamaññāvibhaṅga	Analysis Of The Illimitables





1 Suttantabhājanīya	1. Analysis According To The Discourses

Catasso appamaññāyo—idha bhikkhu mettāsahagatena cetasā ekaṃ disaṃ pharitvā viharati,	The four illimitables: Herein a monk dwells with mind accompanied by friendly-kindness, suffusing one direction.
tathā dutiyaṃ,	Also a second direction.
tathā tatiyaṃ,	Also a third direction.
tathā catutthaṃ.	Also a fourth direction.
Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.	Thus, above, below, around, everywhere, identifying himself with all, he dwells suffusing the world of all (beings) with mind accompanied by friendly-kindness, extensive, sublime, unlimited, without enmity, without ill-will.
Karuṇāsahagatena cetasā ekaṃ disaṃ pharitvā viharati,	He dwells with mind accompanied by compassion, suffusing one direction.
tathā dutiyaṃ,	Also a second direction.
tathā tatiyaṃ,	Also a third direction.
tathā catutthaṃ.	Also a fourth direction.
Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ karuṇāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.	Thus, above, below, around, everywhere, identifying himself with all, he dwells suffusing the world of all (beings) with mind accompanied by compassion, extensive, sublime, unlimited, without enmity, without ill-will.
Muditāsahagatena cetasā ekaṃ disaṃ pharitvā viharati,	He dwells with mind accompanied by altruistic joy suffusing one direction.
tathā dutiyaṃ,	Also a second direction.
tathā tatiyaṃ,	Also a third direction.
tathā catutthaṃ.	Also a fourth direction.
Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ muditāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.	Thus, above, below, around, everywhere, identifying himself with all, he dwells suffusing the world of all (beings) with mind accompanied by altruistic joy, extensive, sublime, unlimited, without enmity, without ill-will.
Upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati,	He dwells with mind accompanied by equanimity suffusing one direction.
tathā dutiyaṃ,	Also a second direction.
tathā tatiyaṃ,	Also a third direction.
tathā catutthaṃ.	Also a fourth direction.
Iti uddhamadho tiriyaṃ sabbadhi sabbattatāya sabbāvantaṃ lokaṃ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.	Thus, above, below, around, everywhere, identifying himself with all, he dwells suffusing the world of all (beings) with mind accompanied by equanimity, extensive, sublime, unlimited, without enmity, without ill-will.

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Te Ab Vb 13 Appamaññā-vibhaṅga

Te Ab Vb 13 Appamaññā-vibhaṅga

1. Analysis According To The Discourses 1 Suttantabhājanīya

13.1.2. friendly-kindness 1.1. Mettā

13.1.2. Compassion 1.2. Karuṇā

1.3. Altruistic joy 1.3. Muditā

1.4. Equanimity 1.4. Upekkhā

2. Analysis According To Abhidhamma 2 Abhidhammabhājanīya

2.1. Kusala: skilful

2.2 results 2.2. Vipāka

2.3. Kiriyā

3. Interrogation 3 Pañhāpucchaka

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2	13
2 Abhidhammabhājanīya	2. Analysis According To Abhidhamma