Anumodanā is expressing joy to wholesome-causes, actions (all living beings), which will give good effects.
Muditā is expressing joy to wholesome's effects, resultants (all living beings), which gave from good causes.
So, you should express your joy to all wholesome's resultants, but you should not express your joy to all unwholesome-actions.
Ex: a thief rob successfully without arrest. This case, we muditā to the thief's "living without arrest" (resultants), but we don't anumodanā with his thieving (actions). And we don't say/feel "serves you right" to that thief, because we are being muditā, not being jealous (muditā's enemy) him.
Note:
Resultant (effect) = resultant-paṭiccasamuppāda, such as vipākaviññāṇa/nāmarūpa/salāyatana/phassa/vedanā/uppattibhava/jāti/jarā/maraṇa.
Action (cause) = avijjā/saṅkhāra/taṇhā/upādāna/kammbhava.
By that paṭiccasamuppāda, all thieves' living being are effects of past live wholesome-action, because if not, he should be in apāya.
All as a living being (satta), not paramattha.
Muditā is expressing joy to wholesome's effects, resultants (all living beings), which gave from good causes.
So, you should express your joy to all wholesome's resultants, but you should not express your joy to all unwholesome-actions.
Ex: a thief rob successfully without arrest. This case, we muditā to the thief's "living without arrest" (resultants), but we don't anumodanā with his thieving (actions). And we don't say/feel "serves you right" to that thief, because we are being muditā, not being jealous (muditā's enemy) him.
Note:
Resultant (effect) = resultant-paṭiccasamuppāda, such as vipākaviññāṇa/nāmarūpa/salāyatana/phassa/vedanā/uppattibhava/jāti/jarā/maraṇa.
Action (cause) = avijjā/saṅkhāra/taṇhā/upādāna/kammbhava.
By that paṭiccasamuppāda, all thieves' living being are effects of past live wholesome-action, because if not, he should be in apāya.
All as a living being (satta), not paramattha.
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upvoteflagI am having little difficulty in understanding the answer. As I understand you are saying that all beings will experience result of my wholesome actions therefore I should be glad for all beings. It would be great if you can elaborate a little more. – Dheeraj Verma 2 hours ago
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Ex: a thief rob successfully without arrest. This case, we muditā to the thief's "living without arrest" (resultants), but we don't anumodanā with his thieving (actions). And we don't say/feel "serves you right" to that thief, because we are being muditā, not being jealous ([muditā's enemy][1]) him. – Bonn 1 hour ago
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upvoteflagok. Suppose a thief enters your home to steal, will you feel Mudita? and why ? What is the wholesome resultant of theft ? No one does meditation on Anumodana. Why ? I want to express my gladness for all beings at all times just as Metta and Karuna can be expressed for all beings at all times. – Dheeraj Verma 51 mins ago
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Anāgāmi&arahanta will be mudita. You can not do, it doesn't mean anāgāmi&arahanta will can not too. – Bonn 49 mins ago
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@chrisW I can't understand him, why he ask what I already answered? – Bonn 43 mins ago
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@DheerajVerma you can not muditā to the thieves, so you can not archives unlimited-muditā-meditation. I said we muditā to an effect, resultants-paṭiccasamuppāda (as aliving being;satta;not paramaṭṭha). And that's why we can meditate unlimited-muditā-meditation to all thieves. If the muditā-practitioners do like you, they can not meditate muditā-meditation to be unlimited. – Bonn 23 mins ago
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Can you remember how to destroy sīmasambheda in visuddhimagga mettā-brahmmavihāra? You have to meditate sīmasambheda-muditā-brahmmavihāra, too. That's call unlimited. – Bonn 14 mins ago
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@ChrisW That's why we have abhidhamma. Resultant (effect) = resultant-paṭiccasamuppāda, such as vipākaviññāṇa/nāmarūpa/salāyatana/phassa/vedanā/uppattibhava/jāti/jarā/maraṇa. Action (cause)=avijjā/saṅkhāra/taṇhā/upādāna/kammbhava. – Bonn 1 min ago edit
By that paṭiccasamuppāda, all thieves' living being are effects of past live wholesome-action, because if not, he should be in apāya.
