Hi Nina,

nvg> What is your opinion on Vibhanga, Ch 13, Illimitables. It seems;
nvg> everywhere, in all directions. As I understand: with the
nvg> attainment of jhana. Thus not for everyone.

13. appama~n~naavibha'ngo
1. Suttantabhaajaniiya.m

642. Catasso appama~n~naayo- idha bhikkhu mettaasahagatena cetasaa
eka.m disa.m pharitvaa viharati, tathaa dutiya.m, tathaa tatiya.m,
tathaa catuttha.m.

I find here an idea of equality and unconditionality: regardless what
the direction is, the bhikkhu permeates it with friendliness.
The same idea occurs with other classifications: whoever the person is
- friend, relative, neutral person or foe, the bhikkhu wishes him
well. Thus he encompasses all beings regardless where or who they are.

Why do you think it's necessarily jhana? Jhana can be developed
through lovingkindness to just one being, country, or beings in one
direction.

Vimuttimagga says:
'He attains to jhaana through developing lovingkindness for one being,
and in the same way, for two, three and for all beings'.

nvg> Patisambhidhamagga second division, coupling: Ch XIII: with unspecified
nvg> intention, all beings, they are all named, whatever being.
nvg> I would think that unlimited or boundless could render the meaning. What do
nvg> you think?

In my opinion 'boundless' and 'unlimited' are good renditions of the
adjective 'ananta' referring to the fifth jhana, 'the base consisting
of boundless space'.

The words 'with unspecified intention, all beings, they are all named,
whatever being' refer rather to the non-exclusiveness of brahma
viharas - the yogin permeates with friendliness, compassion,
empathetic joy and equanimity all beings regardless of their
attitude, state, sex, place, direction, etc.

As a side note, I would differentiate metta from always being nice and
gentle. It also be expressed in blunt expression of opinion and energetic
action.

Visuddhimagga IX, 110 says:

Yasmaa pana sabbaapetaa appamaa.ne gocare pavattanti. Appamaa.naa hi
sattaa etaasa.m gocarabhuutaa. Ekasattassaapi ca ettake padese
mettaadayo bhaavetabbaati eva.m pamaa.na.m agahetvaa
sakalaphara.navaseneva pavattaati. Tena vutta.m-

Visuddhimaggaadivasaa catasso,
hitaadi-aakaaravasaa panaasa.m;
kamo pavattanti ca appamaa.ne,
taa gocare yena tadappama~n~naati.

(Paraphrasing Ven. Nanamoli's translation:)

All of them proceed in an unconditional field, for their field is
beings without any criterion. And instead of assuming a criterion such
as: 'Lovingkindness, etc. should be developed only towards a single
being, or in area of such an extent', they proceed with universal
pervasion. That is why it is said:

'Their number four is due to paths of purity
And other sets of four; their order to their aim
As welfare and the rest. Their field is found to be
Unconditional, so 'unconditional states' their name'.

Here 'unconditional' means 'not having a criterion (of preference)'.
As Piya Tan recently wrote,

> The Mahaavedalla Sutta (M 1:298/43.35) has a very interesting and beautiful
> statement in connection with "pamaa.na":

> raago...doso...moho pamaa.nakara.no

Lust, hate and delusion are producing criterions (of preference).

Metta,
Dimitry