Commentary on the stanza on loving-kindness (mettā)

129. What is the origin of the stanza, starting with mettam upekkham? It is said that a certain king was one who had gained jhāna of loving-kindness and so on. That king, saying to himself: “Sovereignty is detrimental to jhānic bliss”, became a monk, developed spiritual insight, visualised the silent buddhahood, and recited this stanza of joyous utterance.

129.1. Mettā (loving-kindness) there, is the condition of having desired towards welfare and happiness in such a manner as saying thus:- “May all living beings become happy!”, and so on. karuṇā (sympathy) is the condition of having desire to lead away the disadvantageous misery in such a manner as saying: “Alas! Indeed! May they all be released from this misery (dukkha)”, and so on. Muditā (joy) is the condition of having desire for the absence of disassociation with welfare and happiness in such a manner as saying: “O you all living-beings! You are, indeed, full of joy. You are glad very well and properly!” and so on. Upekkhā (equanimity) the condition of being immensely indifferent to bliss and misery (dukkha), saying thus: “They will make themselves manifest by means of their individual action”. However, for the sake of ease in composing the stanza, having spoken of loving-kindness (mettā), with reference to the proceeding, equanimity is mentioned and joy (muditā), again later. Vimutti (emancipation) is that these four kinds also constitute emancipations (vimuttiye), because of the condition of escape from one's own adverse actions (peccanikadhamma). Therefore, it had been said;“Release of loving-kindness, equanimity and sympathy; indulging in joy (muditā), also, at a time.”

129.2. Āsevamāno, there, connotes: the three by way of triplet or quadruplet jhāna; and developing equanimity by the influence of the fourth jhāna. kāle (at a time) is having indulged in (or practised) loving-kindness, and having arisen from the jhāna without zest (pīti) and indulging in (or practising) equanimity even, is said to be “indulging in (or practising) either at a time (kāle āsevamānā)”, to practise, or any convenient time. Sabbena lokena avirujjhamāno (unobstructed by the whole world) is unobstructed by the entire world of living creatures in the ten directions. Indeed, because of the state of development of loving-kindness and so on, living creatures are not reluctant; obstruction and enmity towards living creatures cease. Therefore, it has been stated “Unobstructed by the whole world (sabbena lokena avirujjhamāho)” this is the abridgement here. In extenso, however, it has been said in the discourse on loving-kindness (mettā), and so on, in Aṭṭhasālinī (the expositor) the commentary on Dhammasaṅgaha, the first of the seven texts of Abhidhamma. The rest is but similar to what has been said.

The Commentary on the stanza, starting with appamnññā, has ended.