13. Analysis of the Illimitables1. Suttantabhājanīya

1. Analysis According to the DiscoursesCatasso appamaññāyo—The four illimitables—Herein a bhikkhu dwells with mind accompanied by loving-kindness, suffusing one direction. Also a second direction. Also a third direction. 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 loving-kindness, extensive, sublime, unlimited, without enmity, without illwill. He dwells with mind accompanied by compassion, suffusing one direction. Also a second direction. Also a third direction. 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, without enmity, without illwill. He dwells with mind accompanied by sympathetic joy, suffusing one direction. Also a second direction. Also a third direction. 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 sympathetic joy, extensive, sublime, unlimited, without enmity, without illwill. He dwells with mind accompanied by equanimity, suffusing one direction. Also a second direction. Also a third direction. 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 equanimity, extensive, sublime, unlimited, without enmity, without illwill.idha bhikkhu mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. 1. Loving-KindnessIti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. And how does a bhikkhu dwell with mind accompanied by loving-kindness, suffusing one direction? Just as (he), seeing, may love a lovely, pleasant person; in the same way he suffuses all beings with loving-kindness.Karuṇāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Thereinwhat isloving-kindness? That which in beings is loving, act of loving-kindness, state of loving-kindness, loving-kindness that is mental freedom (from illwill). This is called loving-kindness.Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ karuṇāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. loving-kindnessMuditāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. Therein what isconsciousness? That which is consciousness, mind, ideation, heart, lucence, mind, mind base, controlling faculty of mind, consciousness, the aggregate of consciousness,and, depending on the aforesaid, mind-consciousness-element. This is called consciousness. This consciousness is accompanied by, co-nascent with, conjoined with, associated with this loving-kindness. Therefore this is called “with mind accompanied by loving-kindness”.Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ muditāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati. consciousnessUpekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati, tathā dutiyaṁ, tathā tatiyaṁ, tathā catutthaṁ. “One direction”means: Easterly direction or westerly direction or northerly direction or southerly direction or above or below or around or intermediate direction.Iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.

“One direction”1.1. Mettā

“Suffusing”means: Suffusing, releasing fully.Kathañca bhikkhu mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati? “Suffusing”Seyyathāpi nāma ekaṁ puggalaṁ piyaṁ manāpaṁ disvā mettāyeyya; “Dwells”means: Assumes the four postures, exists, protects, keeps going, maintains, turns about, dwells. Therefore this is called “dwells”.evameva sabbe satte mettāya pharati.

“Dwells”Tattha katamā mettā? “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.Yā sattesu metti mettāyanā mettāyitattaṁ mettācetovimutti—“Also a second direction”ayaṁ vuccati “mettā”.

“Everywhere, identifying himself with all, the world of all (beings)”means: Exclusively, completely, without remainder, entirely; this is an all-embracing expression “everywhere, identifying himself with all, the world of all (beings)”.Tattha katamaṁ cittaṁ? “Everywhere, identifying himself with all, the world of all (beings)”Yaṁ cittaṁ mano mānasaṁ hadayaṁ paṇḍaraṁ mano manāyatanaṁ manindriyaṁ viññāṇaṁ viññāṇakkhandho tajjāmanoviññāṇadhātu—“With mind accompanied by loving-kindness”means: Therein what isloving-kindness? That which in beings is loving, act of loving-kindness, state of loving-kindness, loving-kindness that is mental freedom. This is called loving-kindness.idaṁ vuccati “cittaṁ”. “With mind accompanied by loving-kindness”Idaṁ cittaṁ imāya mettāya sahagataṁ hoti sahajātaṁ saṁsaṭṭhaṁ sampayuttaṁ. loving-kindnessTena vuccati “mettāsahagatena cetasā”ti.

Therein what isconsciousness? That which is consciousness, mind, ideation,* and, depending on the aforesaid, mind-consciousness-element. This is called consciousness. This consciousness is accompanied by, co-nascent with, conjoined with,|associated with this loving-kindness. Therefore this is called “with mind accompanied by loving-kindness”.“Ekaṁ disan”ti puratthimaṁ vā disaṁ pacchimaṁ vā disaṁ uttaraṁ vā disaṁ dakkhiṇaṁ vā disaṁ uddhaṁ vā adho vā tiriyaṁ vā vidisaṁ vā.

consciousness“Pharitvā”ti pharitvā adhimuccitvā.

* See paragraph184.“Viharatī”ti iriyati vattati pāleti yapeti yāpeti carati viharati. * See paragraph184.Tena vuccati “viharatī”ti.

“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 illwill.“Tathā dutiyan”ti yatheva ekaṁ disaṁ tathā dutiyaṁ disaṁ tathā tatiyaṁ disaṁ tathā catutthaṁ disaṁ tathā uddhaṁ tathā adho tathā tiriyaṁ tathā vidisaṁ.

“Extensive”“Sabbadhi sabbattatāya sabbāvantaṁ lokan”ti sabbena sabbaṁ sabbathā sabbaṁ asesaṁ nissesaṁ. “Suffusing”means: Suffusing, releasing fully.Pariyādāyavacanametaṁ—“Suffusing”“sabbadhi sabbattatāya sabbāvantaṁ lokan”ti.

“Dwells”means:* Therefore this is called “dwells”.“Mettāsahagatena cetasā”ti tattha katamā mettā? “Dwells”Yā sattesu metti mettāyanā mettāyitattaṁ mettācetovimutti—* See paragraph646.ayaṁ vuccati “mettā”.

* See paragraph646.Tattha katamaṁ cittaṁ? 2. CompassionYaṁ cittaṁ mano mānasaṁ …pe… tajjāmanoviññāṇadhātu—And how does a bhikkhu dwell with mind accompanied by compassion, suffusing one direction? Just as (he), seeing, may have compassion for a miserable, wicked person; in the same way he suffuses all beings with compassion.idaṁ vuccati “cittaṁ”. Therein what iscompassion? That which in beings is compassion, being compassionate, state of being compassionate, compassion that is mental freedom (from cruelty). This is called compassion.Idaṁ cittaṁ imāya mettāya sahagataṁ hoti sahajātaṁ saṁsaṭṭhaṁ sampayuttaṁ. compassionTena vuccati “mettāsahagatena cetasā”ti.

Therein what isconsciousness?That which is consciousness, mind, ideation,* and, depending on the aforesaid, mind consciousness element. This is called consciousness. This consciousness is accompanied by, conascent with, conjoined with, associated with this compassion. Therefore this is called “with mind accompanied by compassion”.“Vipulenā”ti yaṁ vipulaṁ taṁ mahaggataṁ, yaṁ mahaggataṁ taṁ appamāṇaṁ, yaṁ appamāṇaṁ so avero, yo avero so abyāpajjo.

consciousness“Pharitvā”ti pharitvā adhimuccitvā.

* See paragraph184.“Viharatī”ti …pe… * See paragraph184.tena vuccati “viharatī”ti.

“One direction”means: Easterly direction or westerly direction or northerly direction or southerly direction or above or below or around or intermediate direction.1.2. Karuṇā

“One direction”Kathañca bhikkhu karuṇāsahagatena cetasā ekaṁ disaṁ pharitvā viharati? “Suffusing”means: Suffusing, releasing fully.Seyyathāpi nāma ekaṁ puggalaṁ duggataṁ durūpetaṁ disvā karuṇāyeyya; “Suffusing”evameva sabbe satte karuṇāya pharati.

“Dwells”means: Assumes the four postures, exists, protects, keeps going, maintains, turns about, dwells. Therefore this is called “dwells”.Tattha katamā karuṇā? “Dwells”Yā sattesu karuṇā karuṇāyanā karuṇāyitattaṁ karuṇācetovimutti—“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.ayaṁ vuccati “karuṇā”.

“Also a second direction”Tattha katamaṁ cittaṁ? “Everywhere, identifying himself with all, the world of all (beings)”means: Exclusively, completely, without remainder, entirely; this is an all-embracing expression “everywhere, identifying himself with all, the world of all (beings)”.Yaṁ cittaṁ mano mānasaṁ …pe… tajjāmanoviññāṇadhātu—“Everywhere, identifying himself with all, the world of all (beings)”idaṁ vuccati “cittaṁ”. “With mind accompanied by compassion”means: Therein what iscompassion? That which in beings is compassion, being compassionate, state of being compassionate, compassion that is mental freedom. This is called compassion.Idaṁ cittaṁ imāya karuṇāya sahagataṁ hoti sahajātaṁ saṁsaṭṭhaṁ sampayuttaṁ. “With mind accompanied by compassion”Tena vuccati “karuṇāsahagatena cetasā”ti.

compassion“Ekaṁ disan”ti puratthimaṁ vā disaṁ pacchimaṁ vā disaṁ uttaraṁ vā disaṁ dakkhiṇaṁ vā disaṁ uddhaṁ vā adho vā tiriyaṁ vā vidisaṁ vā.

Therein what isconsciousness? That which is consciousness, mind, ideation,* and, depending on the aforesaid, mind-consciousness-element. This is called consciousness. This consciousness is accompanied by, co-nascent with, conjoined with, associated with this compassion. Therefore this is called “with mind accompanied by compassion”.“Pharitvā”ti pharitvā adhimuccitvā.

consciousness“Viharatī”ti iriyati vattati pāleti yapeti yāpeti carati viharati. * See paragraph184.Tena vuccati “viharatī”ti.

* See paragraph184.“Tathā dutiyan”ti yatheva ekaṁ disaṁ tathā dutiyaṁ disaṁ tathā tatiyaṁ disaṁ tathā catutthaṁ disaṁ tathā uddhaṁ tathā adho tathā tiriyaṁ tathā vidisaṁ.

“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 illwill.“Sabbadhi sabbattatāya sabbāvantaṁ lokan”ti sabbena sabbaṁ sabbathā sabbaṁ asesaṁ nissesaṁ. “Extensive”Pariyādāyavacanametaṁ—“Suffusing”means: Suffusing, releasing fully.“sabbadhi sabbattatāya sabbāvantaṁ lokan”ti.

“Suffusing”“Karuṇāsahagatena cetasā”ti tattha katamā karuṇā? “Dwells”means:* Therefore this is called “dwells”.Yā sattesu karuṇā karuṇāyanā karuṇāyitattaṁ karuṇācetovimutti—“Dwells”ayaṁ vuccati “karuṇā”.

* See paragraph656.Tattha katamaṁ cittaṁ? * See paragraph656.Yaṁ cittaṁ mano mānasaṁ …pe… tajjāmanoviññāṇadhātu—3. Sympathetic Joyidaṁ vuccati “cittaṁ”. And how does a bhikkhu dwell with mind accompanied by sympathetic joy, suffusing one direction? Just as (he), seeing, may have sympathetic joy for a lovely, pleasant person; in the same way he suffuses all beings with sympathetic joy.Idaṁ cittaṁ imāya karuṇāya sahagataṁ hoti sahajātaṁ saṁsaṭṭhaṁ sampayuttaṁ. Therein what issympathetic joy? That which in beings is sympathetic joy, act of sympathetic joy, state of sympathetic joy, sympathetic joy that is mental freedom (from jealousy). This is called sympathetic joy.Tena vuccati “karuṇāsahagatena cetasā”ti.

sympathetic joy“Vipulenā”ti yaṁ vipulaṁ taṁ mahaggataṁ, yaṁ mahaggataṁ taṁ appamāṇaṁ, yaṁ appamāṇaṁ so avero, yo avero so abyāpajjo.

Thereinwhat isconsciousness? That which is consciousness, mind, ideation,* and, depending on the aforesaid, mind-consciousness-element. This is called consciousness. This consciousness is accompanied by, co-nascent with, conjoined with, associated with this sympathetic joy. Therefore this is called “with mind accompanied by sympathetic joy”.“Pharitvā”ti pharitvā adhimuccitvā.

consciousness“Viharatī”ti …pe… * See paragraph184.tena vuccati “viharatī”ti.

* See paragraph184.1.3. Muditā

“One direction”means: Easterly direction or westerly direction or northerly direction or southerly direction or above or below or around or intermediate direction.Kathañca bhikkhu muditāsahagatena cetasā ekaṁ disaṁ pharitvā viharati? “One direction”Seyyathāpi nāma ekaṁ puggalaṁ piyaṁ manāpaṁ disvā mudito assa; “Suffusing”means: Suffusing, releasing fully.evameva sabbe satte muditāya pharati.

“Suffusing”Tattha katamā muditā? “Dwells”means:* Therefore this is called “dwells”.Yā sattesu muditā muditāyanā muditāyitattaṁ muditācetovimutti—“Dwells”ayaṁ vuccati “muditā”.

* See paragraph656.Tattha katamaṁ cittaṁ? * See paragraph656.Yaṁ cittaṁ mano mānasaṁ …pe… tajjāmanoviññāṇadhātu—“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.idaṁ vuccati “cittaṁ”. “Also a second direction”Idaṁ cittaṁ imāya muditāya sahagataṁ hoti sahajātaṁ saṁsaṭṭhaṁ sampayuttaṁ. “Everywhere, identifying himself with all, the world of all (beings)”means: Exclusively, completely, without remainder, entirely; this is an all-embracing expression “everywhere, identifying himself with all, the world of all (beings)”.Tena vuccati “muditāsahagatena cetasā”ti.

“Everywhere, identifying himself with all, the world of all (beings)”“Ekaṁ disan”ti puratthimaṁ vā disaṁ pacchimaṁ vā disaṁ uttaraṁ vā disaṁ dakkhiṇaṁ vā disaṁ uddhaṁ vā adho vā tiriyaṁ vā vidisaṁ vā.

“With mind accompanied by sympathetic joy”means: Therein what issympathetic joy? That which in beings is sympathetic joy, act of sympathetic joy, state of sympathetic joy, sympathetic joy that is mental freedom. This is called sympathetic joy.“Pharitvā”ti pharitvā adhimuccitvā.

“With mind accompanied by sympathetic joy”“Viharatī”ti …pe… sympathetic joytena vuccati “viharatī”ti.

Therein what isconsciousness? That which is consciousness, mind, ideation,* and, depending on the aforesaid, mind-consciousness-element. This is called consciousness. This consciousness is accompanied by, co-nascent with, conjoined with, associated with this sympathetic joy. Therefore this is called “with mind accompanied by sympathetic joy”.“Tathā dutiyan”ti yatheva ekaṁ disaṁ tathā dutiyaṁ disaṁ tathā tatiyaṁ disaṁ tathā catutthaṁ disaṁ tathā uddhaṁ tathā adho tathā tiriyaṁ tathā vidisaṁ.

consciousness“Sabbadhi sabbattatāya sabbāvantaṁ lokan”ti sabbena sabbaṁ sabbathā sabbaṁ asesaṁ nissesaṁ. * See paragraph184.Pariyādāyavacanametaṁ—* See paragraph184.“sabbadhi sabbattatāya sabbāvantaṁ lokan”ti.

“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 illwill.“Muditāsahagatena cetasā”ti tattha katamā muditā? “Extensive”Yā sattesu muditā muditāyanā muditāyitattaṁ muditācetovimutti—“Suffusing”means: Suffusing, releasing fully.ayaṁ vuccati “muditā”.

“Suffusing”Tattha katamaṁ cittaṁ? “Dwells”means* Therefore this is called “dwells”.Yaṁ cittaṁ mano mānasaṁ …pe… tajjāmanoviññāṇadhātu—“Dwells”idaṁ vuccati “cittaṁ”. * See paragraph656.Idaṁ cittaṁ imāya muditāya sahagataṁ hoti sahajātaṁ saṁsaṭṭhaṁ sampayuttaṁ. * See paragraph656.Tena vuccati “muditāsahagatena cetasā”ti.

4. Equanimity“Vipulenā”ti yaṁ vipulaṁ taṁ mahaggataṁ, yaṁ mahaggataṁ taṁ appamāṇaṁ, yaṁ appamāṇaṁ so avero, yo avero so abyāpajjo.

And how does a bhikkhu dwell with mind accompanied by equanimity, suffusing one direction? 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.“Pharitvā”ti pharitvā adhimuccitvā.

Therein what isequanimity?That which in beings is equanimity, act of equanimity, state of equanimity, equanimity that is mental freedom (from distraction). This is called equanimity.“Viharatī”ti …pe… equanimitytena vuccati “viharatī”ti.

Therein what isconsciousness? That which is consciousness, mind, ideation,* and, depending on the aforesaid, mind-consciousness-element. This is called consciousness. This consciousness is accompanied by, co-nascent with, conjoined with, associated with this equanimity. Therefore this is called “with mind accompanied by equanimity”.1.4. Upekkhā

consciousnessKathañca bhikkhu upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati? * See paragraph184.Seyyathāpi nāma ekaṁ puggalaṁ neva manāpaṁ na amanāpaṁ disvā upekkhako assa; * See paragraph184.evameva sabbe satte upekkhāya pharati.

“One direction”means: Easterly direction or westerly direction or northerly direction or southerly direction or above or below or around or intermediate direction.Tattha katamā upekkhā? “One direction”Yā sattesu upekkhā upekkhāyanā upekkhāyitattaṁ upekkhācetovimutti—“Suffusing”means: Suffusing, releasing fully.ayaṁ vuccati “upekkhā”.

“Suffusing”Tattha katamaṁ cittaṁ? “Dwells”means:* Therefore this is called “dwells”.Yaṁ cittaṁ mano mānasaṁ …pe… tajjāmanoviññāṇadhātu—“Dwells”idaṁ vuccati “cittaṁ”. * See paragraph656.Idaṁ cittaṁ imāya upekkhāya sahagataṁ hoti sahajātaṁ saṁsaṭṭhaṁ sampayuttaṁ. * See paragraph656.Tena vuccati “upekkhāsahagatena cetasā”ti.

“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.“Ekaṁ disan”ti puratthimaṁ vā disaṁ pacchimaṁ vā disaṁ uttaraṁ vā disaṁ dakkhiṇaṁ vā disaṁ uddhaṁ vā adho vā tiriyaṁ vā vidisaṁ vā.

“Also a second direction”“Pharitvā”ti pharitvā adhimuccitvā.

“Everywhere, identifying himself with all, the world of all (beings)”means: Exclusively, completely, without remainder, entirely; this is an all-embracing expression “everywhere, identifying himself with all, the world of all (beings)”.“Viharatī”ti …pe… “Everywhere, identifying himself with all, the world of all (beings)”tena vuccati “viharatī”ti.

“With mind accompanied by equanimity”means: Therein what isequanimity? That which in beings is equanimity, act of equanimity, state of equanimity, equanimity that is mental freedom. This is called equanimity.“Tathā dutiyan”ti yatheva ekaṁ disaṁ tathā dutiyaṁ disaṁ tathā tatiyaṁ disaṁ tathā catutthaṁ disaṁ tathā uddhaṁ tathā adho tathā tiriyaṁ tathā vidisaṁ.

“With mind accompanied by equanimity”“Sabbadhi sabbattatāya sabbāvantaṁ lokan”ti sabbena sabbaṁ sabbathā sabbaṁ asesaṁ nissesaṁ. equanimityPariyādāyavacanametaṁ—Therein what isconsciousness? That which is consciousness, mind, ideation,* and, depending on the aforesaid, mind-consciousness-element. This is called consciousness. This consciousness is accompanied by, co-nascent with, conjoined with, associated with this equanimity. Therefore this is called “with mind accompanied by equanimity”.“sabbadhi sabbattatāya sabbāvantaṁ lokan”ti.

consciousness“Upekkhāsahagatena cetasā”ti, tattha katamā upekkhā? * See paragraph184.Yā sattesu upekkhā upekkhāyanā upekkhāyitattaṁ upekkhācetovimutti—* See paragraph184.ayaṁ vuccati “upekkhā”.

“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 illwill.Tattha katamaṁ cittaṁ? “Extensive”Yaṁ cittaṁ mano mānasaṁ …pe… tajjāmanoviññāṇadhātu—“Suffusing”means: Suffusing, releasing fully.idaṁ vuccati “cittaṁ”. “Suffusing”Idaṁ cittaṁ imāya upekkhāya sahagataṁ hoti sahajātaṁ saṁsaṭṭhaṁ sampayuttaṁ. “Dwells”means:* Therefore this is called “dwells”.Tena vuccati “upekkhāsahagatena cetasā”ti.

“Dwells”“Vipulenā”ti yaṁ vipulaṁ taṁ mahaggataṁ, yaṁ mahaggataṁ taṁ appamāṇaṁ, yaṁ appamāṇaṁ so avero, yo avero so abyāpajjo.

* See paragraph656.“Pharitvā”ti pharitvā adhimuccitvā.

* See paragraph656.“Viharatī”ti …pe… (Here Ends) Analysis According to the Discoursestena vuccati “viharatī”ti.

2. Analysis According to AbhidhammaSuttantabhājanīyaṁ.

The four illimitables are: Loving-kindness, compassion, sympathetic joy, equanimity.2. Abhidhammabhājanīya

Therein what isloving-kindness?Herein at the time when a bhikkhu develops the path for rebirth in the plane of form, he, aloof from sense pleasures,* attains and dwells in the first jhāna accompanied by loving-kindness; that which at that time is|loving, act of loving-kindness, state of loving-kindness, loving-kindness that is mental freedom (from illwill). This is called loving-kindness. (As also are) The remaining states associated with loving-kindness. (1)2.1. Kusala

loving-kindnessCatasso appamaññāyo—* See paragraph205.mettā, karuṇā, muditā, upekkhā.

* See paragraph205.Tattha katamā mettā? Therein what isloving-kindness? Herein at the time when a bhikkhu develops the path for rebirth in the plane of form, he, inhibiting initial application and sustained application,* attains and dwells in the second jhāna accompanied by loving-kindness; that which at that time is loving, act of loving-kindness, state of loving-kindness, loving-kindness that is mental freedom. This is called loving-kindness. (As also are) The remaining states associated with loving-kindness. (2)Idha bhikkhu yasmiṁ samaye rūpūpapattiyā maggaṁ bhāveti vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati mettāsahagataṁ, yā tasmiṁ samaye metti mettāyanā mettāyitattaṁ mettācetovimutti—loving-kindnessayaṁ vuccati “mettā”. * See paragraph205.Avasesā dhammā mettāya sampayuttā.

* See paragraph205.Tattha katamā mettā? Therein what isloving-kindness? Herein at the time when a bhikkhu develops the path for rebirth in the plane of form, he, desireless of zest,* attains and dwells in the third jhāna accompanied by loving-kindness; that which at that time is loving, act of loving-kindness, state of loving-kindness, loving-kindness that is mental freedom. This is called loving-kindness. (As also are) The remaining states associated with loving-kindness. (3)Idha bhikkhu yasmiṁ samaye rūpūpapattiyā maggaṁ bhāveti vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati mettāsahagataṁ, yā tasmiṁ samaye metti mettāyanā mettāyitattaṁ mettācetovimutti—loving-kindnessayaṁ vuccati “mettā”. * See paragraph205.Avasesā dhammā mettāya sampayuttā.

* See paragraph205.Tattha katamā mettā? Herein at the time when a bhikkhu develops the path for rebirth in the plane of form, he, aloof from sense pleasures,* attains and dwells in the first jhāna accompanied by loving-kindness; that which at that time is loving, act of loving-kindness, state of loving-kindness, loving-kindness that is mental freedom. This is called loving-kindness. (As also are) The remaining states associated with loving-kindness. (1) (4)Idha bhikkhu yasmiṁ samaye rūpūpapattiyā maggaṁ bhāveti pītiyā ca virāgā …pe… * See paragraph205.tatiyaṁ jhānaṁ upasampajja viharati mettāsahagataṁ, yā tasmiṁ samaye metti mettāyanā mettāyitattaṁ mettācetovimutti—* See paragraph205.ayaṁ vuccati “mettā”. Herein at the time when a bhikkhu develops the path for rebirth in the plane of form, he, aloof from sense pleasures, aloof from bad states, attains and dwells in the second jhāna without initial application, sustained application only, with zest and pleasure born of detachment, accompanied by loving-kindness; that which at that time is loving, act of loving-kindness, state of loving-kindness, loving-kindness that is mental freedom. This is called|loving-kindness. (As also are) The remaining states associated with loving-kindness. (2) (5)Avasesā dhammā mettāya sampayuttā.

Herein at the time when a bhikkhu develops the path for rebirth in the plane of form, he, inhibiting initial application and sustained application,* attains and dwells in the third jhāna accompanied by loving-kindness; that which at that time is loving, act of loving-kindness, state of loving-kindness, loving-kindness that is mental freedom. This is called loving-kindness. (As also are) The remaining states associated with loving-kindness. (3) (6)Idha bhikkhu yasmiṁ samaye rūpūpapattiyā maggaṁ bhāveti vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati mettāsahagataṁ, yā tasmiṁ samaye metti mettāyanā mettāyitattaṁ mettācetovimutti—* See paragraph205.ayaṁ vuccati “mettā”. * See paragraph205.Avasesā dhammā mettāya sampayuttā.

Herein at the time when a bhikkhu develops the path for rebirth in the plane of form, he, desireless of zest,* attains and dwells in the fourth jhāna accompanied by loving-kindness; that which at that time is loving, act of loving-kindness, state of loving-kindness, loving-kindness that is mental freedom. This is called loving-kindness. (As also are) The remaining states associated with loving-kindness. (4) (7)Idha bhikkhu yasmiṁ samaye rūpūpapattiyā maggaṁ bhāveti vivicceva kāmehi vivicca akusalehi dhammehi avitakkaṁ vicāramattaṁ vivekajaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati mettāsahagataṁ, yā tasmiṁ samaye metti mettāyanā mettāyitattaṁ mettācetovimutti—* See paragraph205.ayaṁ vuccati “mettā”. * See paragraph205.Avasesā dhammā mettāya sampayuttā.

Therein what iscompassion? Herein at the time when a bhikkhu develops the path for rebirth in the plane of form, he, aloof from sense pleasures,* 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). This is called compassion. (As also are) The remaining states associated with compassion. (1)Idha bhikkhu yasmiṁ samaye rūpūpapattiyā maggaṁ bhāveti vitakkavicārānaṁ vūpasamā …pe… tatiyaṁ jhānaṁ upasampajja viharati mettāsahagataṁ, yā tasmiṁ samaye metti mettāyanā mettāyitattaṁ mettācetovimutti—compassionayaṁ vuccati “mettā”. * See paragraph205.Avasesā dhammā mettāya sampayuttā.

* See paragraph205.Idha bhikkhu yasmiṁ samaye rūpūpapattiyā maggaṁ bhāveti pītiyā ca virāgā …pe… catutthaṁ jhānaṁ upasampajja viharati mettāsahagataṁ, yā tasmiṁ samaye metti mettāyanā mettāyitattaṁ mettācetovimutti—Therein what iscompassion? Herein at the time when a bhikkhu develops the path for rebirth in the plane of form, he, inhibiting initial application and sustained application,* 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. This is called compassion. (As also are) The remaining states associated with compassion. (2)ayaṁ vuccati “mettā”. compassionAvasesā dhammā mettāya sampayuttā.

* See paragraph205.Tattha katamā karuṇā? * See paragraph205.Idha bhikkhu yasmiṁ samaye rūpūpapattiyā maggaṁ bhāveti vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati karuṇāsahagataṁ, yā tasmiṁ samaye karuṇā karuṇāyanā karuṇāyitattaṁ karuṇācetovimutti—Therein what iscompassion? Herein at the time when a bhikkhu develops the path for rebirth in the plane of form, he,|desireless of zest,* 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. This is called compassion. (As also are) The remaining states associated with compassion. (3)ayaṁ vuccati “karuṇā”. compassionAvasesā dhammā karuṇāya sampayuttā.

* See paragraph205.Tattha katamā karuṇā? * See paragraph205.Idha bhikkhu yasmiṁ samaye rūpūpapattiyā maggaṁ bhāveti pītiyā ca virāgā …pe… Herein at the time when a bhikkhu develops the path for rebirth in the plane of form, he, aloof from sense pleasures,* 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. This is called compassion. (As also are) The remaining states associated with compassion. (1) (4)dutiyaṁ jhānaṁ upasampajja viharati karuṇāsahagataṁ, yā tasmiṁ samaye karuṇā karuṇāyanā karuṇāyitattaṁ karuṇācetovimutti—* See paragraph205.ayaṁ vuccati “karuṇā”. * See paragraph205.Avasesā dhammā karuṇāya sampayuttā.

Herein at the time when a bhikkhu develops the path for rebirth in the plane of form, he, aloof from sense pleasures, aloof from bad states, attains and dwells in the second jhāna without initial application, sustained application only, with zest 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. This is called compassion. (As also are) The remaining states associated with compassion. (2) (5)Tattha katamā karuṇā? Herein at the time when a bhikkhu develops the path for rebirth in the plane of form, he, inhibiting initial application and sustained application,* attains and dwells in the third jhāna accompanied by compassion; that which at that time iscompassion, being compassionate, state of being compassionate, compassion that is mental freedom. This is called compassion. (As also are) The remaining states associated with compassion. (3) (6)Idha bhikkhu yasmiṁ samaye rūpūpapattiyā maggaṁ bhāveti pītiyā ca virāgā …pe… * See paragraph205.tatiyaṁ jhānaṁ upasampajja viharati karuṇāsahagataṁ, yā tasmiṁ samaye karuṇā karuṇāyanā karuṇāyitattaṁ karuṇācetovimutti—* See paragraph205.ayaṁ vuccati “karuṇā”. Herein at the time when a bhikkhu develops the path for rebirth in the plane of form, he, desireless of zest,* 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. This is called|compassion. (As also are) The remaining states associated with compassion. (4) (7)Avasesā dhammā karuṇāya sampayuttā.

* See paragraph205.Idha bhikkhu yasmiṁ samaye rūpūpapattiyā maggaṁ bhāveti vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati karuṇāsahagataṁ, yā tasmiṁ samaye karuṇā karuṇāyanā karuṇāyitattaṁ karuṇācetovimutti—* See paragraph205.ayaṁ vuccati “karuṇā”. Therein what issympathetic joy? Herein at the time when a bhikkhu develops the path for rebirth in the plane of form, he, aloof from sense pleasures,* attains and dwells in the first jhāna accompanied by sympathetic joy; that which at that time is sympathetic joy, act of sympathetic joy, state of sympathetic joy, sympathetic joy that is mental freedom (from jealousy). This is called sympathetic joy. (As also are) The remaining states associated with sympathetic joy. (1)Avasesā dhammā karuṇāya sampayuttā.

sympathetic joyIdha bhikkhu yasmiṁ samaye rūpūpapattiyā maggaṁ bhāveti vivicceva kāmehi vivicca akusalehi dhammehi avitakkaṁ vicāramattaṁ vivekajaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati karuṇāsahagataṁ, yā tasmiṁ samaye karuṇā karuṇāyanā karuṇāyitattaṁ karuṇācetovimutti—* See paragraph205.ayaṁ vuccati “karuṇā”. * See paragraph205.Avasesā dhammā karuṇāya sampayuttā.

Therein what issympathetic joy? Herein at the time when a bhikkhu develops the path for rebirth in the plane of form, he, inhibiting initial application and sustained application,* attains and dwells in the second jhāna accompanied by sympathetic joy; that which at that time is sympathetic joy, act of sympathetic joy, state of sympathetic joy, sympathetic joy that is mental freedom. This is called sympathetic joy. (As also are) The remaining states associated with sympathetic joy. (2)Idha bhikkhu yasmiṁ samaye rūpūpapattiyā maggaṁ bhāveti vitakkavicārānaṁ vūpasamā …pe… tatiyaṁ jhānaṁ upasampajja viharati karuṇāsahagataṁ, yā tasmiṁ samaye karuṇā karuṇāyanā karuṇāyitattaṁ karuṇācetovimutti—sympathetic joyayaṁ vuccati “karuṇā”. * See paragraph205.Avasesā dhammā karuṇāya sampayuttā.

* See paragraph205.Idha bhikkhu yasmiṁ samaye rūpūpapattiyā maggaṁ bhāveti pītiyā ca virāgā …pe… catutthaṁ jhānaṁ upasampajja viharati karuṇāsahagataṁ, yā tasmiṁ samaye karuṇā karuṇāyanā karuṇāyitattaṁ karuṇācetovimutti—Therein what issympathetic joy? Herein at the time when a bhikkhu develops the path for rebirth in the plane of form, he, desireless of zest,* attains and dwells in the third jhāna accompanied by sympathetic joy; that which at that time is sympathetic joy, act of sympathetic joy, state of sympathetic joy, sympathetic joy that is mental freedom. This is called sympathetic joy. (As also are) The remaining states associated with sympathetic joy. (3)ayaṁ vuccati “karuṇā”. sympathetic joyAvasesā dhammā karuṇāya sampayuttā.

* See paragraph205.Tattha katamā muditā? * See paragraph205.Idha bhikkhu yasmiṁ samaye rūpūpapattiyā maggaṁ bhāveti vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati muditāsahagataṁ, yā tasmiṁ samaye muditā muditāyanā muditāyitattaṁ muditācetovimutti—Herein at the time when a bhikkhu develops the path for rebirth in the plane of form, he, aloof from sense pleasures,* attains and dwells in the first jhāna accompanied by sympathetic joy; that which at that time is sympathetic joy, act of sympathetic joy, state of sympathetic joy, sympathetic joy that is mental freedom. This is called sympathetic joy. (As also are) The remaining states associated with sympathetic joy. (1) (4)ayaṁ vuccati “muditā”. * See paragraph205.Avasesā dhammā muditāya sampayuttā.

* See paragraph205.Tattha katamā muditā? Hereinat the time when a bhikkhu develops the path for rebirth in the plane of form, he, aloof from sense pleasures, aloof from bad states, attains and dwells in the second jhāna without initial application, sustained application only, with zest and pleasure born of detachment, accompanied by sympathetic joy; that which at that time is sympathetic joy, act of sympathetic joy, state of sympathetic joy, sympathetic joy that is mental freedom. This is called sympathetic joy. (As also are) The remaining states associated with sympathetic joy. (2) (5)Idha bhikkhu yasmiṁ samaye rūpūpapattiyā maggaṁ bhāveti vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati muditāsahagataṁ, yā tasmiṁ samaye muditā muditāyanā muditāyitattaṁ muditācetovimutti—Herein at the time when a bhikkhu develops the path for rebirth in the plane of form, he, inhibiting initial application and sustained application,* attains and dwells in the third jhāna accompanied by sympathetic joy; that which at that time is sympathetic joy, act of sympathetic joy, state of sympathetic joy, sympathetic joy that is mental freedom. This is called sympathetic joy. (As also are) The remaining states associated with sympathetic joy. (3) (6)ayaṁ vuccati “muditā”. * See paragraph205.Avasesā dhammā muditāya sampayuttā.

* See paragraph205.Tattha katamā muditā? Herein at the time when a bhikkhu develops the path for rebirth in the plane of form, he, desireless of zest,* attains and dwells in the fourth jhāna accompanied by sympathetic joy; that which at that time is sympathetic joy, act of sympathetic joy, state of sympathetic joy, sympathetic joy that is mental freedom. This is called sympathetic joy. (As also are) The remaining states associated with sympathetic joy. (4) (7)Idha bhikkhu yasmiṁ samaye rūpūpapattiyā maggaṁ bhāveti pītiyā ca virāgā …pe… * See paragraph205.tatiyaṁ jhānaṁ upasampajja viharati muditāsahagataṁ, yā tasmiṁ samaye muditā muditāyanā muditāyitattaṁ muditācetovimutti—* See paragraph205.ayaṁ vuccati “muditā”. Therein what isequanimity? Herein at the time when a bhikkhu develops the path for rebirth in the plane of form, he, by the abandoning of pleasure,* 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). This is called equanimity. (As also are) The remaining states associated with equanimity.Avasesā dhammā muditāya sampayuttā.

equanimityIdha bhikkhu yasmiṁ samaye rūpūpapattiyā maggaṁ bhāveti vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati muditāsahagataṁ, yā tasmiṁ samaye muditā muditāyanā muditāyitattaṁ muditācetovimutti—* See paragraph205.ayaṁ vuccati “muditā”. * See paragraph205.Avasesā dhammā muditāya sampayuttā.

The four illimitables are: Loving-kindness, compassion, sympathetic joy, equanimity.Idha bhikkhu yasmiṁ samaye rūpūpapattiyā maggaṁ bhāveti vivicceva kāmehi vivicca akusalehi dhammehi avitakkaṁ vicāramattaṁ vivekajaṁ pītisukhaṁ dutiyaṁ jhānaṁ upasampajja viharati muditāsahagataṁ, yā tasmiṁ samaye muditā muditāyanā muditāyitattaṁ muditācetovimutti—Therein what isloving-kindness? Herein at the time when a|bhikkhu develops the path for rebirth in the plane of form, he, aloof from sense pleasures,* attains and dwells in the first jhāna accompanied by loving-kindness; at that time there is contact, *2there is non-wavering. These states are good. Having done, having accumulated that same good action characteristic of the plane of form, he, aloof from sense pleasures,* attains and dwells in resultant first jhāna accompanied by loving-kindness; that which at that time is loving, act of loving-kindness, state of loving-kindness, loving-kindness that is mental freedom (from illwill). This is called loving-kindness. (As also are) The remaining states associated with loving-kindness.ayaṁ vuccati “muditā”. loving-kindnessAvasesā dhammā muditāya sampayuttā.

* See paragraph205.*2See Dhammasaṅgaṇī paragraph1.Idha bhikkhu yasmiṁ samaye rūpūpapattiyā maggaṁ bhāveti vitakkavicārānaṁ vūpasamā …pe… tatiyaṁ jhānaṁ upasampajja viharati muditāsahagataṁ, yā tasmiṁ samaye muditā muditāyanā muditāyitattaṁ muditācetovimutti—* See paragraph205.ayaṁ vuccati “muditā”. *2See Dhammasaṅgaṇī paragraph1.Avasesā dhammā muditāya sampayuttā.

Therein what isloving-kindness? Herein at the time when a bhikkhu develops the path for rebirth in the plane of form, he, inhibiting initial application and sustained application,* attains and dwells in the secondjhāna accompanied by loving-kindness; at that time there is contact,*2there is non-wavering. These states are good. Having done, having accumulated that same good action characteristic of the plane of form, he, inhibiting initial application and sustained application,* resultant second jhāna.*3Third jhāna.*3First jhāna.*3Second jhāna.*3Third jhāna.*3Attains and dwells in the fourth jhāna accompanied by loving-kindness; that which at that time is loving, act of loving-kindness, state of loving-kindness, loving-kindness that is mental freedom. This is called loving-kindness. (As also are) The remaining states associated with loving-kindness.Idha bhikkhu yasmiṁ samaye rūpūpapattiyā maggaṁ bhāveti pītiyā ca virāgā …pe… catutthaṁ jhānaṁ upasampajja viharati muditāsahagataṁ, yā tasmiṁ samaye muditā muditāyanā muditāyitattaṁ muditācetovimutti—loving-kindnessayaṁ vuccati “muditā”. * See paragraph205.*2See Dhammasaṅgaṇī paragraph1.*3Complete each in general form of first jhāna, paragraph692, but with appropriate modifications.Avasesā dhammā muditāya sampayuttā.

* See paragraph205.Tattha katamā upekkhā? *2See Dhammasaṅgaṇī paragraph1.Idha bhikkhu yasmiṁ samaye rūpūpapattiyā maggaṁ bhāveti sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati upekkhāsahagataṁ, yā tasmiṁ samaye upekkhā upekkhāyanā upekkhāyitattaṁ upekkhācetovimutti—*3Complete each in general form of first jhāna, paragraph692, but with appropriate modifications.ayaṁ vuccati “upekkhā”. Therein what iscompassion? Herein at the time when a bhikkhu develops the path for rebirth in the plane of form, he, aloof from sense pleasures,* attains and dwells in the first jhāna accompanied by compassion; at that time there is contact,*2there is non-wavering. These states are good. Having done, having accumulated that same good action characteristic of the plane of form, he, aloof from sense pleasures,* 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). This is called compassion. (As also are) The remaining states associated with compassion.Avasesā dhammā upekkhāya sampayuttā.

compassion2.2. Vipāka

* See paragraph205.*2See Dhammasaṅgaṇī paragraph1.Catasso appamaññāyo—* See paragraph205.mettā, karuṇā, muditā, upekkhā.

*2See Dhammasaṅgaṇī paragraph1.Tattha katamā mettā? Therein what iscompassion? Herein at the time when a bhikkhu develops the path for rebirth in the plane of form, he, inhibiting initial application and sustained application,* attains and dwells in the second jhāna accompanied by compassion; at that time there is contact,*2there is non-wavering. These states are good. Having done, having accumulated that same good action characteristic of the plane of form, he, inhibiting initial application and sustained application,* resultant second jhāna.*3Third jhāna.*3First jhāna.*3Second jhāna.*3Third jhāna.*3Attains 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. This is called compassion. (As also are) The remaining states associated with compassion.Idha bhikkhu yasmiṁ samaye rūpūpapattiyā maggaṁ bhāveti vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati mettāsahagataṁ, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti. compassionIme dhammā kusalā. * See paragraph205.*2See Dhammasaṅgaṇī paragraph1.*3Complete each in general form of first jhāna, paragraph693, but with appropriate modifications.Tasseva rūpāvacarassa kusalassa kammassa katattā upacitattā vipākaṁ vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati mettāsahagataṁ, yā tasmiṁ samaye metti mettāyanā mettāyitattaṁ mettācetovimutti—* See paragraph205.ayaṁ vuccati “mettā”. *2See Dhammasaṅgaṇī paragraph1.Avasesā dhammā mettāya sampayuttā.

*3Complete each in general form of first jhāna, paragraph693, but with appropriate modifications.Tattha katamā mettā? Therein what issympathetic joy? Herein at the time when a bhikkhu develops the path for rebirth in the plane of form, he, aloof from sense pleasures,* attains and dwells in the first jhāna accompanied by sympathetic joy; at that time there is contact,*2there is non-wavering. These states are good. Having done, having accumulated that same good action characteristic of the plane of form, he, aloof from sense pleasures,* attains and dwells in resultant first jhāna accompanied by sympathetic joy; that which at that time is sympathetic joy, act of sympathetic joy, state of sympathetic joy, sympathetic joy that is mental freedom (from jealousy). This is called sympathetic joy. (As also are) The remaining states associated with sympathetic joy.Idha bhikkhu yasmiṁ samaye rūpūpapattiyā maggaṁ bhāveti vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati mettāsahagataṁ, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti. sympathetic joyIme dhammā kusalā. * See paragraph205.*2See Dhammasaṅgaṇī paragraph1.Tasseva rūpāvacarassa kusalassa kammassa katattā upacitattā vipākaṁ vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ …pe… * See paragraph205.tatiyaṁ jhānaṁ …pe… *2See Dhammasaṅgaṇī paragraph1.paṭhamaṁ jhānaṁ …pe… Therein what issympathetic joy? Herein at the time when a bhikkhu develops the path for rebirth in the plane of form, he, inhibiting initial application and sustained application,* attains and dwells in the second jhāna accompanied by sympathetic joy; at that time there is contact,*2there is non-wavering. These|states are good. Having done, having accumulated that same good action characteristic of the plane of form, he, inhibiting initial application and sustained application,* resultant second jhāna.*3Third jhāna.*3First jhāna.*3Second jhāna.*3Third jhāna.*3Attains and dwells in the fourth jhāna accompanied by sympathetic joy; that which at that time is sympathetic joy, act of sympathetic joy, state of sympathetic joy, sympathetic joy that is mental freedom. This is called sympathetic joy. (As also are) The remaining states associated with sympathetic joy.dutiyaṁ jhānaṁ …pe… sympathetic joytatiyaṁ jhānaṁ …pe… * See paragraph205.*2See Dhammasaṅgaṇī paragraph1.*3Complete each in general form of first jhāna, paragraph694, but with appropriate modifications.catutthaṁ jhānaṁ upasampajja viharati mettāsahagataṁ, yā tasmiṁ samaye metti mettāyanā mettāyitattaṁ mettācetovimutti—* See paragraph205.ayaṁ vuccati “mettā”. *2See Dhammasaṅgaṇī paragraph1.Avasesā dhammā mettāya sampayuttā.

*3Complete each in general form of first jhāna, paragraph694, but with appropriate modifications.Tattha katamā karuṇā? Therein what isequanimity? Herein at the time when a bhikkhu develops the path for rebirth in the plane of form, he, by the abandoning of pleasure,* attains and dwells in the fourth jhāna accompanied by equanimity; at that time there is contact,*2there is non-wavering. These states are good. Having done, having accumulated that same good action characteristic of the plane of form, he, by the abandoning of pleasure, by the abandoning of pain,* 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. This is called equanimity. (As also are) The remaining states associated with equanimity.Idha bhikkhu yasmiṁ samaye rūpūpapattiyā maggaṁ bhāveti vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati karuṇāsahagataṁ, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti. equanimityIme dhammā kusalā. * See paragraph205.*2See Dhammasaṅgaṇī paragraph1.Tasseva rūpāvacarassa kusalassa kammassa katattā upacitattā vipākaṁ vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati karuṇāsahagataṁ, yā tasmiṁ samaye karuṇā karuṇāyanā karuṇāyitattaṁ karuṇācetovimutti—* See paragraph205.ayaṁ vuccati “karuṇā”. *2See Dhammasaṅgaṇī paragraph1.Avasesā dhammā karuṇāya sampayuttā.

The four illimitables are: Loving-kindness, compassion, sympathetic joy, equanimity.Tattha katamā karuṇā? Therein what isloving-kindness? Herein at the time when a bhikkhu develops jhāna characteristic of the plane of form, that is inoperative, neither good nor bad nor the resultant of action, (is the cause of) pleasant living in the present existence, he, aloof from sense pleasures,* attains and dwells in the first jhāna accompanied by loving-kindness;that which at that time is loving, act of loving-kindness, state of loving-kindness, loving-kindness that is mental freedom (from illwill). This is called loving-kindness. (As also are) The remaining states associated with loving-kindness.Idha bhikkhu yasmiṁ samaye rūpūpapattiyā maggaṁ bhāveti vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati karuṇāsahagataṁ, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti. loving-kindnessIme dhammā kusalā. * See paragraph205.Tasseva rūpāvacarassa kusalassa kammassa katattā upacitattā vipākaṁ vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ …pe… * See paragraph205.tatiyaṁ jhānaṁ …pe… Thereinwhat isloving-kindness? Herein at the time when a bhikkhu develops jhāna characteristic of the plane of form, that is inoperative, neither good nor bad nor the resultant of action, (is the cause of) pleasant living in the present existence, he, inhibiting initial application and sustained application,* second jhāna.*2Third jhāna.*2First jhāna.*2Second jhāna.*2Third jhāna.*2Attains and dwells in the fourth jhāna accompanied by loving-kindness; that which at that time is loving, act of loving-kindness, state of loving-kindness, loving-kindness that is mental freedom. This is called loving-kindness. (As also are) The remaining states associated with loving-kindness.paṭhamaṁ jhānaṁ …pe… loving-kindnessdutiyaṁ jhānaṁ …pe… * See paragraph205.*2Complete each in general form of first jhāna, paragraph697, but with appropriate modifications.tatiyaṁ jhānaṁ …pe… * See paragraph205.catutthaṁ jhānaṁ upasampajja viharati karuṇāsahagataṁ, yā tasmiṁ samaye karuṇā karuṇāyanā karuṇāyitattaṁ karuṇācetovimutti—*2Complete each in general form of first jhāna, paragraph697, but with appropriate modifications.ayaṁ vuccati “karuṇā”. Therein what iscompassion?* Therein what issympathetic joy?* Therein what isequanimity? Herein at the time when a bhikkhu develops jhāna characteristic of the plane of form, that is inoperative, neither good nor bad 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,*2attains 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. This is called equanimity. (As also are) The remaining states associated with equanimity.Avasesā dhammā karuṇāya sampayuttā.

compassionTattha katamā muditā? sympathetic joyIdha bhikkhu yasmiṁ samaye rūpūpapattiyā maggaṁ bhāveti vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati muditāsahagataṁ, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti. equanimityIme dhammā kusalā. * As paragraph697with appropriate modifications.*2See paragraph205.Tasseva rūpāvacarassa kusalassa kammassa katattā upacitattā vipākaṁ vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati muditāsahagataṁ, yā tasmiṁ samaye muditā muditāyanā muditāyitattaṁ muditācetovimutti—* As paragraph697with appropriate modifications.ayaṁ vuccati “muditā”. *2See paragraph205.Avasesā dhammā muditāya sampayuttā.

(Here Ends) Analysis According to AbhidhammaTattha katamā muditā? 3. InterrogationIdha bhikkhu yasmiṁ samaye rūpūpapattiyā maggaṁ bhāveti vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ upasampajja viharati muditāsahagataṁ, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti. The four illimitables are: Herein a bhikkhu dwells with mind accompanied by loving-kindness, suffusing one direction. Also a second direction. Also a third direction. 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 loving-kindness, extensive, sublime, unlimited,|free from enmity, free from illwill. He dwells with mind accompanied by compassion, suffusing one direction. Also a second direction. Also a third direction. 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 illwill. He dwells with mind accompanied by sympathetic joy, suffusing one direction. Also a second direction. Also a third direction. 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 sympathetic joy, extensive, sublime, unlimited, free from enmity, free from illwill. He dwells with mind accompanied by equanimity, suffusing one direction. Also a second direction. Also a third direction. 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 equanimity, extensive, sublime, unlimited, free from enmity, free from illwill.Ime dhammā kusalā. Of the four illimitables how many are good; how many bad; how many neither-good-nor-bad.* How many with cause of bewailing; how many without cause of bewailing?Tasseva rūpāvacarassa kusalassa kammassa katattā upacitattā vipākaṁ vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ …pe… * Remaining appropriate triplets and couplets.tatiyaṁ jhānaṁ …pe… * Remaining appropriate triplets and couplets.paṭhamaṁ jhānaṁ …pe… 1. The Tripletsdutiyaṁ jhānaṁ …pe… (The four illimitables) Sometimes are good; sometimes are neither-good-nor-bad. Three illimitables are associated with pleasant feeling. 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. Sometimes are grasped (by craving and false view), are objects of the attachments; sometimes are not grasped, are objects of the attachments. 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. Equanimity is without initial application, without sustained application. Three illimitables sometimes are|accompanied by zest; sometimes are accompanied by pleasure; are not accompanied by equanimity; sometimes should not be said to be, accompanied by zest. Equanimity is accompanied by equanimity. (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. Sometimes are cumulative (of continuing rebirth and death); sometimes are neither cumulative nor dispersive. Are neither of the seven supramundane stages nor of the final supramundane stage. Are sublime. Should not be said to have either, low objects; sublime objects, or immeasurable object. Are intermediate. Are of no fixed (resultant time). Should not be said to have either, path as their object; path as their cause or path as their dominating factor. Sometimes are risen; sometimes are not risen; sometimes are bound to arise. Sometimes are past; sometimes are future; sometimes are present. Should not be said to have either, past objects; future objects or present objects. Sometimes are internal; sometimes are external; sometimes are both internal and external. Have external objects. Are not visible, are not impingent.tatiyaṁ jhānaṁ …pe… 2. The Coupletscatutthaṁ jhānaṁ upasampajja viharati muditāsahagataṁ, yā tasmiṁ samaye muditā muditāyanā muditāyitattaṁ muditācetovimutti—Loving-kindness is root. Three illimitables are not roots. (The four illimitables) Are accompanied by roots. Are associated with roots. Loving-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. Loving-kindness is root also associated with roots. 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. Loving-kindness should not be said to be, not root, is accompanied by roots or not root, is not accompanied by roots.ayaṁ vuccati “muditā”. (The four illimitables) Are with cause. Are conditioned. Are not visible. Are not impingent. Are not material. Are mundane. Are cognizable by one way; are not cognizable by another way. Are not defilements. Are objects of the defilements. Are not associated with the defilements. Should not be said to be, defilements also objects of the defilements; (they) are objects of|the defilements but are not defilements. Should not be said to be,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.Avasesā dhammā muditāya sampayuttā.

(The four illimitables) Are not fetters.* Are not ties.* Are not floods.* Are not bonds.* Are not hindrances.* Are not perversions.* Have objects. Are not consciousness. Are mental concomitants. Are associated with consciousness. Are conjoined with consciousness. Are generated by consciousness. Are co-existent with consciousness. Accompany consciousness. Are conjoined with, generated by consciousness. Are conjoined with, generated by, co-existent with consciousness. Are conjoined with, generated by, accompany consciousness. Are external. Are not derived. Sometimes are grasped; sometimes are not grasped.Tattha katamā upekkhā? * Complete as for defilements in previous paragraphIdha bhikkhu yasmiṁ samaye rūpūpapattiyā maggaṁ bhāveti sukhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati upekkhāsahagataṁ, tasmiṁ samaye phasso hoti …pe… avikkhepo hoti. * Complete as for defilements in previous paragraphIme dhammā kusalā. (The four illimitables) Are not attachments.* Are not corruptions.* Are not to be abandoned by the first path. Are not to be abandoned by the subsequent paths. Have no roots to be abandoned by the first path. Have no roots to be abandoned by the subsequent paths. Three illimitables sometimes are accompanied by initial application; sometimes are without initial application. Equanimity is without initial application. Three illimitables sometimes are accompanied by sustained application; sometimes are without sustained application. Equanimity is without sustained application. Three illimitables sometimes are with zest; sometimes are without zest. Equanimity is without zest. Three illimitables sometimes are accompanied by zest; sometimes are not accompanied by zest. Equanimity is not accompanied by zest. 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.Tasseva rūpāvacarassa kusalassa kammassa katattā upacitattā vipākaṁ sukhassa ca pahānā dukkhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati upekkhāsahagataṁ, yā tasmiṁ samaye upekkhā upekkhāyanā upekkhāyitattaṁ upekkhācetovimutti—* Complete as for defilements in earlier paragraphayaṁ vuccati “upekkhā”. * Complete as for defilements in earlier paragraphAvasesā dhammā upekkhāya sampayuttā.

(Here Ends) Interrogation2.3. Kiriyā

Analysis of the Illimitables is EndedCatasso appamaññāyo—The Book of Analysis, an English translation of the Pali Abhidhamma Vibhaṅga. Translated byPaṭhamkyaw Ashin Thiṭṭila (Seiṭṭhila). Published by Pali Text Society,1969.mettā, karuṇā, muditā, upekkhā.

Paṭhamkyaw Ashin Thiṭṭila (Seiṭṭhila)Tattha katamā mettā? This SuttaCentral edition was prepared byManfred WierichandVen. Vimalaand proofread byAriya Baumann. Some changes were introduced:Idha bhikkhu yasmiṁ samaye rūpāvacaraṁ jhānaṁ bhāveti kiriyaṁ neva kusalaṁ nākusalaṁ na ca kammavipākaṁ diṭṭhadhammasukhavihāraṁ vivicceva kāmehi …pe… paṭhamaṁ jhānaṁ upasampajja viharati mettāsahagataṁ, yā tasmiṁ samaye metti mettāyanā mettāyitattaṁ mettācetovimutti—Manfred Wierichayaṁ vuccati “mettā”. Ven. VimalaAvasesā dhammā mettāya sampayuttā.

Ariya BaumannTattha katamā mettā? Internal and external links were added, so that readers can easily click the numerous references.Some abbreviations were expanded.Obvious oversights and errors were corrected, all of them minor.Idha bhikkhu yasmiṁ samaye rūpāvacaraṁ jhānaṁ bhāveti kiriyaṁ neva kusalaṁ nākusalaṁ na ca kammavipākaṁ diṭṭhadhammasukhavihāraṁ vitakkavicārānaṁ vūpasamā …pe… dutiyaṁ jhānaṁ …pe… Internal and external links were added, so that readers can easily click the numerous references.tatiyaṁ jhānaṁ …pe… Some abbreviations were expanded.paṭhamaṁ jhānaṁ …pe… Obvious oversights and errors were corrected, all of them minor.dutiyaṁ jhānaṁ …pe… The pagination of the originaltatiyaṁ jhānaṁ …pe… This electronic version is published under the terms of the Creative Commons Attribution Non-Commercial 3.0 licence (CC BY-NC 3.0) as found here:http://creativecommons.org/licenses/by-nc/3.0/catutthaṁ jhānaṁ upasampajja viharati mettāsahagataṁ, yā tasmiṁ samaye metti mettāyanā mettāyitattaṁ mettācetovimutti—All copyright is owned by the Pali Text Society. See also the statement under http://www.palitext.com/ → Publications → Copyright Announcement. For non-commercial use only.ayaṁ vuccati “mettā”. Avasesā dhammā mettāya sampayuttā.

Tattha katamā karuṇā …pe… tattha katamā muditā …pe… tattha katamā upekkhā? Idha bhikkhu yasmiṁ samaye rūpāvacaraṁ jhānaṁ bhāveti kiriyaṁ neva kusalaṁ nākusalaṁ na ca kammavipākaṁ diṭṭhadhammasukhavihāraṁ sukhassa ca pahānā dukkhassa ca pahānā …pe… catutthaṁ jhānaṁ upasampajja viharati upekkhāsahagataṁ, yā tasmiṁ samaye upekkhā upekkhāyanā upekkhāyitattaṁ upekkhācetovimutti—ayaṁ vuccati “upekkhā”. Avasesā dhammā upekkhāya sampayuttā.

Abhidhammabhājanīyaṁ.

3. Pañhāpucchaka

Catasso appamaññāyo—

Idha bhikkhu mettāsahagatena cetasā ekaṁ disaṁ pharitvā viharati tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.

Karuṇāsahagatena cetasā ekaṁ disaṁ pharitvā viharati tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ karuṇāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.

Muditāsahagatena cetasā ekaṁ disaṁ pharitvā viharati tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ muditāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.

Upekkhāsahagatena cetasā ekaṁ disaṁ pharitvā viharati tathā dutiyaṁ tathā tatiyaṁ tathā catutthaṁ, iti uddhamadho tiriyaṁ sabbadhi sabbattatāya sabbāvantaṁ lokaṁ upekkhāsahagatena cetasā vipulena mahaggatena appamāṇena averena abyāpajjena pharitvā viharati.

Catunnaṁ appamaññānaṁ kati kusalā, kati akusalā, kati abyākatā …pe… kati saraṇā, kati araṇā?

3.1. Tika

Siyā kusalā, siyā abyākatā.

Tisso appamaññāyo sukhāya vedanāya sampayuttā, upekkhā adukkhamasukhāya vedanāya sampayuttā.

Siyā vipākā, siyā vipākadhammadhammā, siyā nevavipākanavipākadhammadhammā.

Siyā upādinnupādāniyā, siyā anupādinnupādāniyā.

Asaṅkiliṭṭhasaṅkilesikā.

Tisso appamaññāyo siyā savitakkasavicārā, siyā avitakkavicāramattā, siyā avitakkaavicārā; upekkhā avitakkaavicārā.

Tisso appamaññāyo siyā pītisahagatā, siyā sukhasahagatā, na upekkhāsahagatā, siyā na vattabbā pītisahagatāti; upekkhā upekkhāsahagatā.

Neva dassanena na bhāvanāya pahātabbā.

Neva dassanena na bhāvanāya pahātabbahetukā.

Siyā ācayagāmino, siyā nevācayagāmināpacayagāmino.

Nevasekkhanāsekkhā.

Mahaggatā.

Na vattabbā “parittārammaṇā”tipi, “mahaggatārammaṇā”tipi, “appamāṇārammaṇā”tipi.

Majjhimā.

Aniyatā.

Na vattabbā “maggārammaṇā”tipi, “maggahetukā”tipi, “maggādhipatino”tipi.

Siyā uppannā, siyā anuppannā, siyā uppādino.

Siyā atītā, siyā anāgatā, siyā paccuppannā.

Na vattabbā “atītārammaṇā”tipi, “anāgatārammaṇā”tipi, “paccuppannārammaṇā”tipi.

Siyā ajjhattā, siyā bahiddhā, siyā ajjhattabahiddhā.

Bahiddhārammaṇā.

Anidassanaappaṭighā.

3.2. 3.2 Duka

3.2.1. Hetugocchaka

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. Tisso appamaññāyo na hetū sahetukā; mettā na vattabbā “na hetu sahetukā”tipi, “na hetu ahetukā”tipi.

3.2.2. Cūḷantaraduka

Sappaccayā, saṅkhatā, anidassanā, appaṭighā, arūpā, lokiyā, kenaci viññeyyā, kenaci na viññeyyā.

3.2.3. Āsavagocchaka

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. Āsavavippayuttā sāsavā.

13.3.2.4. Saṁyojanagocchakādi

No saṁyojanā …pe… no ganthā …pe… no oghā …pe… no yogā …pe… no nīvaraṇā …pe… no parāmāsā …pe….

3.2.10. Mahantaraduka

Sārammaṇā, no cittā, cetasikā, cittasampayuttā, cittasaṁsaṭṭhā, cittasamuṭṭhānā, cittasahabhuno, cittānuparivattino, cittasaṁsaṭṭhasamuṭṭhānā, cittasaṁsaṭṭhasamuṭṭhānasahabhuno, cittasaṁsaṭṭhasamuṭṭhānānuparivattino, bāhirā, no upādā, siyā upādinnā, siyā anupādinnā.

13.3.2.11. Upādānagocchakādi

No upādānā …pe… no kilesā …pe… na dassanena pahātabbā, na bhāvanāya pahātabbā, na dassanena pahātabbahetukā, na bhāvanāya pahātabbahetukā. Tisso appamaññāyo siyā savitakkā, siyā avitakkā; upekkhā avitakkā. Tisso appamaññāyo siyā savicārā, siyā avicārā; upekkhā avicārā. Tisso appamaññāyo siyā sappītikā, siyā appītikā; upekkhā appītikā. Tisso appamaññāyo siyā pītisahagatā, siyā na pītisahagatā; upekkhā na pītisahagatā. Tisso appamaññāyo sukhasahagatā, upekkhā na sukhasahagatā. Upekkhā upekkhāsahagatā, tisso appamaññāyo na upekkhāsahagatā, na kāmāvacarā, rūpāvacarā, na arūpāvacarā, pariyāpannā, aniyyānikā, aniyatā, sauttarā, araṇāti.

Pañhāpucchakaṁ.

Appamaññāvibhaṅgo niṭṭhito.