Multifarious Meanings of Muditā (Sympathetic Joy) in Buddhism

• Article of ALOK MIND (Buddhist Psychology) No. 4.
• Author: Bhikkhu ALOKA
• Published by ALOK MIND Foundation 
• Issued: 9 December, 2023

Abstract

This article analyzes the multifarious meanings of Muditā (sympathetic joy) in Buddhist scriptures, such as the sangiti Sutta in the Long Discourse of the Buddha, Buddhaghosa’s commentary, visuddhimagga, and so on. Primarily, four different and interesting meanings are identified: 1) Sympathetic joy serves as a meditation technique for experiencing unconditional joy, extending beyond mere sensual joyfulness or exhilaration. 2) Sympathetic joy represents a divine state or sublime attitude. 3) Sympathetic joy is a) an etymologically excellent word, b) an innocent practice, c) a virtuous practice for everyone, d) the practice of noble people or Buddhas, nature-holy people. 4) Sympathetic joy is a practice for deliverance as well as an element to nurture our joyful mind, guarding it against ill-will.

Keyword: Multifarious Meanings, Muditā (Sympathetic Joy)

Introduction

Muditā (sympathetic joy) is a beautiful mental state within the Illimitable mental state group, as elucidated in the Abhidhammattha Sangaha. The analysis investigated into the practice of Muditā meditation, emphasizing the necessity of cultivating sympathetic joy unconditionally. Especially, venerable Buddhaghosa’s Commentary provide a nuanced understanding, highlighting the opposition between sympathetic joy and its enemies – jealousy, exhilaration, and unhappiness. Moreover, the article explored why Muditā (sympathetic joy) is considered a Brahmavihāra, examining three definitions offered by venerable Buddhaghosa. Specially, the author analyzed Muditā (sympathetic joy) in Sangiti Sutta in the Long Discourse of the Buddha, distinguishing sympathetic joy as both a technique for deliverance and a safeguard against ill-will. The varied perspectives from the Abhidhamma, Visuddhimagga, and Digha Nikaya collectively contribute to a comprehensive comprehension of the meanings and significance of sympathetic joy in both Buddhist psychology and philosophy.

Multifarious Meanings of Sympathetic Joy in Relative Buddhist Scriptures

According to the Abhidhammattha Sangaha, sympathetic joy is a mental state known in Pāli as cetacikā. It belongs to the group of beautiful mental states, and specifically, its name is appamańńā,[1] which means the Illimitable mental state. For a clearer explanation, those who practice sympathetic joy meditation need to continue practicing until they achieve unlimited or unconditional Mudita meditation. In this regard, the meaning of sympathetic joy is a beautiful or wholesome mental state to be practiced illimitably or unconditionally towards anyone.

Narada Maha Thera interpretated that, “Muditā is not mere sympathy but sympathetic or appreciative joy. Its direct enemy is jealousy, and its indirect enemy is exhilaration (pahàsa).”[2] This interpretation seems based on the venerable Buddhaghosa’s Commentary, specifically Atthasālinī’s definition. However, in the commentary, the explanation provides more detail about the appearance of sensual exhilaration. The commentator said that, “In visualizing materiality, sensual exhilaration arises when one repeatedly has pleasurable thoughts about desirable, likable, enjoyable, and pleasurable things that are desired. On the other hand, sensual exhilaration arises when one repeatedly reminisces about pleasurable thoughts regarding past acquisitions. Sensual exhilaration tends to value the worldly complement of materiality; therefore, it is an indirect (secret) enemy of unlimited or unconditional sympathetic joy. Because of this complete opposition, unhappiness or dissatisfaction is the direct enemy of sympathetic joy therefore by avoiding the enemies, sympathetic joy should be practiced for unlimited and unconditional joyful life”[3] Referring to the detailed explanation of the commentary, Muditā is a type of meditation for experiencing unconditional sympathetic joy. However, it extends beyond mere sensual joyfulness or exhilaration; it is a powerful practice aimed at overcoming unhappiness, the direct enemy of joyfulness.

In the Visuddhimagga, in the introduction to the four divine states (brahmavihāraniddeso), venerable Buddhagosa introduced the four divine states by saying that, “among tranquility meditations of recollection, to explain the four divine sates: loving-kindness, compassion, sympathetic joy and equanimity”[4] By uttering the introductory words, he began the scripture on the divine states (brahmavihāraniddeso). As the introductory words of the venerable Buddhaghosa, sympathetic joy is a divine state (brahmavihāra) so here is the question why sympathetic joy is called as Brahmavihāra and what is exactly the meaning of it. Venerable Buddhaghosa very clearly explained about the Brahmavihara in the commentary of Dhammasaṅgaṇȋ by three definitions:

• “The word “Brahmavihāra” has an excellent meaning; it signifies innocence, and therefore, it is called as Brahmavihāra;
• These are virtuous practices for living beings, and therefore, they are called as Brahmavihāra;
• As noble people or Buddhas, natural-holy beings live without the five hindrances, similarly, practitioners of Brahmavihāra live without any offenses of hindrances therefore, they are also called as Brahmavihāra.”[5]

According to the above clear explanation, there are four divine states or sublime attitudes, and among them, sympathetic joy is one. In this regard, the meaning of sympathetic joy is a) an etymologically excellent word, b) an innocent practice, c) a virtuous practice for everyone, d) the practice of noble people or Buddhas, nature-holy people.

On the other hand, in the Sangiti Sutta of the Long Discourse of the Buddha (Digha Nikaya), there are six elements making for deliverance (nissaraniya-dhatuyo), among them sympathetic joy is one. In the discourse, the Lord Buddha said, “Here, a monk might say: ‘I have developed the emancipation of the heart through sympathetic joy (mudita), and yet aversion (arati) still grips my heart. If I develop the emancipation of the heart through sympathetic joy, ill-will has no chance to envelop my heart. This emancipation through sympathetic joy is the cure for ill-will.’”[6] According to this sutta illumination, the meaning of sympathetic joy is a practice for deliverance as well as an element to care for our joyful mind from ill-will.

Multifarious Meanings of Sympathetic Joy

Conclusion

The article analyzed deep and valuable meanings of Muditā (sympathetic joy) as described in various Buddhist scriptures. Initially, Muditā (sympathetic joy) could be classified as a beautiful mental state to the imperative of unconditional Muditā meditation, the exploration encompasses diverse dimensions. According to the elucidation of Buddhaghosa’s Commentary, Muditā is a type of meditation for experiencing unconditional sympathetic joy. It extends beyond mere sensual joyfulness or exhilaration; it is a powerful practice aimed at overcoming unhappiness, the direct enemy of joyfulness. According to Visuddhimagga, the meaning of Muditā (sympathetic joy) is one of divine state or sublime attitude. Moreover, as the Buddhaghosa’s commentary, Atthasālinī the meaning of sympathetic joy is a) an etymologically excellent word, b) an innocent practice, c) a virtuous practice for everyone, d) the practice of noble people or Buddhas, nature-holy people. Finally, according to the Sangiti Sutta in the Long Discourses of the Buddha (Dīgha Nikāya), the meaning of sympathetic joy is both a practice for deliverance and an element to care for our joyful mind, guarding it from ill-will. Collectively, all these meanings of Mudita (sympathetic joy) contribute to a holistic comprehension and the development of an attitude, virtuous and innocent practices for a beautiful mind and a joyful life.

[1] Maha Thera, Narada, A Manual of Abhidhamma (Abhidhammattha Sangaha), (Kuala Lumpur, Malaysia: Buddhist Missionary Society Publication, 1987), p. 102.

[2] Ibid., p. 151.

[3]Enward Muller, Atthasālinī, Buddhaghosa’s Commentary on the Dhammasaṅgaṇ, (London: Pali Text Society Publication, 1979), p. 194. (This reference is my own interpretation from original Pāli version so here is the original Pāli words: Muditābravihārassa cakkhuviññeyyānam rȗpānam iṭṭhānam kantānam manāpānam manoramānam lokāmisapaṭisamyuttānam paṭilābhaṃ vā paṭilābhato samanupassato pubbe vā paṭiladdhapubbam atȋtam niruddham vipariṇataṃna samacussarato uppajjati somanassaṃ. Yam evarȗpaṃ somanussaṃ idaṃ vuccati gehasitasomanassaṃ ti ādinayena āgataṃ. Gehasitasomanassaṃ sampattidassanasabhāgatāya āsannapaccatthikam. Sabhāgavisabhāgatāya arati dȗrapaccatthikā tasmā tato nbbhayena muditā bhāvetabbā. Mudto va nāma bhavissati.)

[4] Davids, C. A. F. Rhys, Visuddhi-Magga of Buddhaghosa, (London: Pali Text Society Publication, 1975), p. 295. (The reference is taken from original Pāli version so here is original Pāli words: Anussatikammaṭṭhānānantaraṃ uddiṭṭhsu pana mettā-karuṇā- muditā-upekkhā  ti imesu catȗsu brahmavihāresu).

[5]     Enward Muller, Atthasālinī, Buddhaghosa’s Commentary on the Dhammasaṅgaṇȋ, (London: Pali Text Society Publication, 1979), p. 195. (This reference is also my own interpretation from original Pāli version so here is the original Pāli words: Seṭṭhaṭṭena tāva niddosabhāvena c’ettha brahmvihāratā veditabbā. Sattesu sammāpaṭipattibhāvena hi seṭṭhā ete vihārā. Yathā ca brahmāno niddosacittā viharanti evam etehi sampayuttā yogino brahmasamā va hutvā viharantȋ ti seṭṭhena niddosabhāvena ca brahmavihārā ti vuccanti.

[6]  Maurice Walshe (tr.), Thus Have I Heard: The Long Discourses of the Buddha (Dīgha Nikāya), (London: Wisdom Publications, 1987), p. 500.