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261.Upekkhābhāvanaṃ bhāvetukāmena pana mettādīsu paṭiladdhatikacatukkajjhānena paguṇatatiyajjhānā vuṭṭhāya "sukhitā hontū"tiādivasena sattakelāyanamanasikārayuttattā, paṭighānunayasamīpacārittā, somanassayogena oḷārikattā ca purimāsu ādīnavaṃ, santasabhāvattā upekkhāya ānisaṃsañca disvā yvāssa pakatimajjhatto puggalo, taṃ ajjhupekkhitvā upekkhā uppādetabbā.
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88. One who wants to develop equanimity must have already obtained the triple or quadruple jhāna in loving-kindness, and so on. He should emerge from the third jhāna [in the fourfold reckoning], after he has made it familiar, and he should see danger in the former [three divine abidings] because they are linked with attention given to beings’ enjoyment in the way beginning “May they be happy,” because resentment and approval are near, and because their association with joy is gross. And he should also see the advantage in equanimity because it is peaceful. Then he should arouse equanimity (upekkhā) by looking on with equanimity (ajjhupekkhitvā) at a person who is normally neutral;
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Tato piyapuggalādīsu.
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after that at a dear person, and the rest.
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Vuttañhetaṃ "kathañca bhikkhu upekkhāsahagatena cetasā ekaṃ disaṃ pharitvā viharati?
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For this is said: “And how does a bhikkhu dwell pervading one direction with his heart endued with equanimity?
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Seyyathāpi nāma ekaṃ puggalaṃ neva manāpaṃ na amanāpaṃ disvā upekkhako assa, evameva sabbe satte upekkhāya pharatī"ti (vibha. 673).
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Just as he would feel equanimity on seeing a person who was neither beloved nor unloved, so he pervades all beings with equanimity” (Vibh 275).
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Tasmā vuttanayena majjhattapuggale upekkhaṃ uppādetvā atha piyapuggale, tato soṇḍasahāyake, tato verimhīti evaṃ "imesu ca tīsu attani cā"ti sabbattha majjhattavasena sīmāsambhedaṃ katvā taṃ nimittaṃ āsevitabbaṃ bhāvetabbaṃ bahulīkātabbaṃ.
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89.Therefore he should arouse equanimity towards the neutral person in the way already stated. Then, through the neutral one, he should break down the barriers in each case between the three people, that is, the dear person, then the boon companion, and then the hostile one, and lastly himself. And he should cultivate that sign, develop and repeatedly practice it.
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Tassevaṃ karoto pathavīkasiṇe vuttanayeneva catutthajjhānaṃ uppajjati.
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90.As he does so the fourth jhāna arises in him in the way described under the earth kasiṇa.
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Kiṃ panetaṃ pathavīkasiṇādīsu uppannatatiyajjhānassāpi uppajjatīti?
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But how then? Does this arise in one in whom the third jhāna has already arisen on the basis of the earth kasiṇa, etc.?
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Nuppajjati.
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It does not.
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Kasmā?
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Why not?
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Ārammaṇavisabhāgatāya.
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Because of the dissimilarity of the object.
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Mettādīsu uppannatatiyajjhānasseva pana uppajjati, ārammaṇasabhāgatāyāti.
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It arises only in one in whom the third jhāna has arisen on the basis of loving-kindness, etc., because the object is similar.
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Tato paraṃ pana vikubbanā ca ānisaṃsapaṭilābho ca mettāyaṃ vuttanayeneva veditabboti.
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But after that the versatility and the obtaining of advantages should be understood in the same way as described under loving-kindness.
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Ayaṃ upekkhābhāvanāya vitthārakathā.
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This is the detailed explanation of the development of equanimity.
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