Dear Yong Peng,
This A series will be reposted later on, in the B series, (where I start
from the beginning) so that all sections are in the right order. I post this
now as it explains and elaborates the sutta passages we are doing now.

Commentary no 11 (A series):

Relevant Sutta passage:

``pathaviisama.m, raahula, bhaavana.m bhaavehi. pathaviisama~nhi te,
raahula, bhaavana.m bhaavayato uppannaa manaapaamanaapaa phassaa citta.m na
pariyaadaaya .thassanti.
Apply yourself to the mental development that is like the earth, Rahula,
For, Rahula, agreeable and disagreeable impressions that have arisen when
you apply yourself to the mental development that is like the earth, will
not persistently overwhelm the mind.

Commentary:

words: idaanissa: idaani assa
taadibhaava: the nature of suchness, highest qualification of the arahat
(PED).
taadibhaavalakkha.na: the characteristic of such.
arajjati: he is not attached
adussati: he has no aversion.
lobhasahagatacittasampayuttaa: consciousness accompanied by attachment.
sahagata: together with. sampayutta: accompanied by

antomu.t.thi: clenched fist (anto: inside. mu.t.thi: fist)
gahetva: from ga.nhati: seize, take hold of.
pasanna: clear, bright (pasiidati).
va.n.na: colour, appearance.
punna: again

Co: 119. idaanissa taadibhaavalakkha.na.m aacikkhanto
pathaviisamantiaadimaaha.
Now he said, when explaining the characteristic of such nature (of the
highest qualification), ³like the earth² and so on.

i.t.thaani.t.thesu hi arajjanto adussanto taadii naama hoti.

not being attached nor having aversion with regard to the desirable and the
undesirable is ³suchness².

manaapaamanaapaati ettha a.t.tha lobhasahagatacittasampayuttaa manaapaa
naama,
with regard to the words agreeable and disagreeable, here the eight types of
consciousness accompanied by attachment are agreeable,

dve domanassacittasampayuttaa amanaapaa naama.
and two types of consciousness accompanied by unpleasant feeling are
disagreeable *.

citta.m na pariyaadaaya .thassantiiti ete phassaa uppajjitvaa
With reference to the words, when these impressions have arisen, they do not
persistently obsess the mind,

tava citta.m antomu.t.thigata.m karonto viya
and your mind makes just as it were a clenched fist,

pariyaadaaya gahetvaa .thaatu.m na sakkhissanti,
(these impressions that) overwhelm, when you have mastered them, they cannot
stay.

``aha.m sobhaami,mayha.m va.n.naayatana.m pasanna''nti
As regards the words, ³I am beautiful, my appearance is splendid²,

puna attabhaava.m nissaaya chandaraago nuppajjissati.
again, attachment that is dependent on the body does not arise.

guuthagatantiaadiisu guuthameva guuthagata.m. eva.m sabbattha.
As to the expression, ordure and so on, it is truly excrement, filthy in all
respects.

English text:

Now he said, when explaining the characteristic of such nature (of the
highest qualification), ³like the earth² and so on.
not being attached nor having aversion with regard to the desirable and the
undesirable is ³suchness².
with regard to the words agreeable and disagreeable, here the eight types of
consciousness accompanied by attachment are agreeable,
and two types of consciousness accompanied by unpleasant feeling are
disagreeable *.
With reference to the words, when these impressions have arisen, they do not
persistently obsess the mind,
and your mind makes just as it were a clenched fist,
(these impressions that) overwhelm, when you have mastered them, they cannot
stay.
As regards the words, ³I am beautiful, my appearance is splendid²,
again, attachment that is dependent on the body does not arise.
As to the expression, ordure and so on, it is truly excrement, filthy in all
respects.

* note: There are eight (a.t.tha) akusala cittas rooted in lobha: four with
pleasant feeling, four with indifferent feeling, four with wrong view
(di.t.thi), four without wrong view, four not induced or
spontaneous(asa²nkhaarika) and four induced (sasa²nkhaarika)
There are two akusala cittas rooted in dosa: domanassacittasampayuttaa:
consciousness accompanied by unpleasant feeling (that is: citta rooted in
aversion or hate).
One of them is not induced(asa²nkhaarika) and one is induced
(sasa²nkhaarika).
Nina.