All Brahmavihāra is action into another (Pali:para, pare, paraṃ). See kakacūpamasuttaṃ @ mynm.mac.mula. 227/172,
[227] pañcime, bhikkhave, vacanapathā yehi vo pare vadamānā vadeyyuṃ kālena vā akālena vā;bhūtena vā abhūtena vā; saṇhena vā pharusena vā; atthasaṃhitena vā anatthasaṃhitena vā; mettacittāvā dosantarā vāฯ kālena vā, bhikkhave, pare vadamānā vadeyyuṃ akālena vā; bhūtena vā,bhikkhave, pare vadamānā vadeyyuṃ abhūtena vā; saṇhena vā, bhikkhave, pare vadamānā vadeyyuṃpharusena vā; atthasaṃhitena vā, bhikkhave, pare vadamānā vadeyyuṃ anatthasaṃhitena vā; mettacittā vā, bhikkhave, pare vadamānā vadeyyuṃ dosantarā vāฯ tatrāpi vo, bhikkhave, evaṃsikkhitabbaṃ na ceva no cittaṃ vipariṇataṃ bhavissati, na ca pāpikaṃ vācaṃ nicchāressāma, hitānukampī ca viharissāma mettacittā, na dosantarāฯ tañca puggalaṃ mettāsahagatena cetasāpharitvā viharissāma, tadārammaṇañca sabbāvantaṃ lokaṃ mettāsahagatena cittena vipulenamahaggatena appamāṇena averena abyābajjhena pharitvā viharissāmātiฯ evañhi vo,bhikkhave, sikkhitabbaṃฯ
or below quote, nissāraṇīyasuttaṃ @ mynm.ang.chakka. 13/11 .
[13] chayimā, bhikkhave, nissāraṇīyā dhātuyoฯ katamā cha? idha, bhikkhave, bhikkhu evaṃvadeyya mettā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā; atha ca pana me byāpādo cittaṃ pariyādāya tiṭṭhatītiฯ so māhevantissa vacanīyo māyasmā, evaṃ avaca; mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavatoabbhakkhānaṃ, na hi bhagavā evaṃ vadeyyaฯ aṭṭhānametaṃ, āvuso, anavakāso yaṃ mettāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāya paricitāya susamāraddhāya;atha ca panassa byāpādo cittaṃ pariyādāya ṭhassati , netaṃ ṭhānaṃ vijjatiฯ nissaraṇañhetaṃ, āvuso,byāpādassa yadidaṃ mettācetovimuttīti ฯ
idha pana, bhikkhave, bhikkhu evaṃ vadeyya karuṇā hi kho me cetovimutti bhāvitā bahulīkatā yānīkatā vatthukatā anuṭṭhitā paricitā susamāraddhā; atha ca pana me vihesā cittaṃ pariyādāya tiṭṭhatītiฯ so mā hevantissa vacanīyo māyasmā, evaṃ avaca; mā bhagavantaṃ abbhācikkhi, na hi sādhu bhagavato abbhakkhānaṃ, na hi bhagavā evaṃ vadeyyaฯ aṭṭhānametaṃ, āvuso, anavakāso yaṃ karuṇāya cetovimuttiyā bhāvitāya bahulīkatāya yānīkatāya vatthukatāya anuṭṭhitāyaparicitāya susamāraddhāya; atha ca panassa vihesā cittaṃ pariyādāya ṭhassati, netaṃ ṭhānaṃ vijjatiฯnissaraṇañhetaṃ, āvuso, vihesāya yadidaṃ karuṇācetovimuttītiฯ
So, arati must be act into another, too, because it is in brahmavihāra's context. See mahārāhulovādasuttaṃ @ 120/87.
[120] mettaṃ, rāhula, bhāvanaṃ bhāvehiฯ mettañhi te, rāhula, bhāvanaṃ bhāvayato yobyāpādo so pahīyissatiฯ karuṇaṃ, rāhula, bhāvanaṃ bhāvehiฯ karuṇañhi te, rāhula, bhāvanaṃbhāvayato yā vihesā sā pahīyissatiฯ muditaṃ, rāhula, bhāvanaṃ bhāvehiฯ muditañhi te,rāhula, bhāvanaṃ bhāvayato yā arati sā pahīyissatiฯ
-In pali-- muda=modanā. Anu=sub-action. Anumodanā= often modanā after pre-action, that will make vipāka. And mudita is ta-paccaya at the end mean "acted".
So muditā is pre-action--modana in vipāka, that formed from the action, that we had anumoditā.
-In pali-- rati=love, and Arati=hate (āratī viraī pāpā--maṅgalasuttaṃ).
So, Arati is "Hating in another's vipāka, that formed from the action, that we had anumoditā. "
-Where is the sutta about hating/loving in another vipāka?
See below, cūḷakammavibhaṅgasuttaṃ @ mynm.mac.upari. 293/246.
idha pana, māṇava, ekacco itthī vā puriso vā anissāmanako hoti; paralābhasakkāragarukāramānanavandanapūjanāsu na issati na upadussati na issaṃ bandhatiฯ so tena kammena evaṃ samattenaevaṃ samādinnena kāyassa bhedā paraṃ maraṇā sugati๎ saggaṃ lokaṃ upapajjatiฯ no ce kāyassa bhedāparaṃ maraṇā sugati๎ saggaṃ lokaṃ upapajjati, sace manussattaṃ āgacchati yattha yattha paccājāyatimahesakkho hotiฯ mahesakkhasaṃvattanikā esā, māṇava, paṭipadā yadidaṃ anissāmanako hoti; paralābhasakkāragarukāramānanavandanapūjanāsu na issati na upadussati na issaṃ bandhatiฯ
So, abhidhamma, and commentary of sāriputta school wrote about arati==issā.
So, I had quoted below from commentary:
theY wrote:Ok, I found it.
Muditā Definition:
1. Gladness is characterized as gladdening (produced by others’ success).
2. Its function resides in being unenvious.
3. It is manifested as the elimination of aversion (boredom).
4. Its proximate cause is seeing beings, success.
It succeeds when it makes aversion (boredom) subside, and it fails when it produces merriment.
Visuddhimagga No.95 Pg. 311
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