Why Metta and Upekkha not considered illimitable factors according to Abhidhamma?

The Illimitable Factors (Appamaññā)
These are compassion and sympathetic joy; they are called illimitable because they are
boundless and extend to all living beings.

  1. Compassion (karuṇā) has the nature of being moved by the suffering of others. The
    sadness we might experience over the suffering or loss of a loved one is not true
    compassion. Such sadness is sentimental, a manifestation of grief. Real compassion
    arises when the mind, detached from self-referential concerns, is stirred by the
    suffering of others, feeling the suffering as its own.
  2. Sympathetic joy (muditā) has the nature of rejoicing in other’s happiness. Usually
    people rejoice at the success of someone who is near and dear to them, but it is rare
    for them to rejoice when success and prosperity are enjoyed by someone unknown,
    not to speak of an adversary. Muditā embraces all beings and cannot coexist with the
    unwholesome mental factor of jealousy.
    Compassion and sympathetic joy, together with goodwill and equanimity, form the Four
    Sublime Abodes (brahma vihāra). Goodwill and equanimity were mentioned under the common
    beautiful factors.


Compare above to the Dhamma talk the four Brahama Viharas by Bhante Punnaji.

Notice the Sobhana(beautiful) section includes 25 cetasikas and all 4 brahmaviharas are already included. Metta and Upekkha are not included in the Appamannayo(immeasurables) sub-group for metta already is a mode of adosa/nonHatred, and upekkha a mode of neutralityOfMind (6th and 7th items) in the SobhanaSadharana(beautifulUniversal) sub-group of Sobhana.

Thanks, Santa,
I understand your point but still not explain why Metta and Upekkaha are not illimitable factors.
What is the meaning of illimitable?
Does this mean that other wholesome factors are not illimitable?

From Ven. Bodhi’s Comprehensive Manual of Abhidhamma explaining Illimitables (or Immeasurables):

Although four illimitables are recognized as ideal attitudes towards beings, only two-compassion and appreciative joy-are included as cetasikas under the heading of the illimitables. This is because loving-kindness, as we have seen, is a mode of the cetasika adosa, non-hatred, and equanimity is a mode of the cetasika tatramajjhattata, neutrality of mind. Non-hatred does not necessarily manifest as loving-kindness; it can appear in other modes as well. But when loving-kindness does arise in the mind, it does so as a manifestation of the cetasika non-hatred. A similar relationship holds between the cetasika neutrality of mind and the sublime state of equanimity as impartiality towards living beings.

The two illimitables that appear as mental factors in their own right, not as manifestations of other mental factors, are compassion and appreciative joy. Whereas non-hatred and mental neutrality-the factors underlying loving-kindness and equanimity-are present in all beautiful cittas, these two are present only on occassions when their functions are individually exercised.

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I would say:
Metta is limited. (Metta towards your enemy because the whole world is not your enemy)
Upekkha also limited. (You do not exercise Upekkha for everything in this world because there are active action for wholesome action and not tolerating unwholesome)
Any objection?