Dear Yong Peng,
op 28-07-2003 15:56 schreef Ong Yong Peng op ypong001@...:

> Now I see how the teachings in this sutta helps in jhana, but
> of course, from jhana, Rahula moved on to vipassana.

N: Vipassana was stressed from the beginning: all the elements he had to
learn as devoid of self. He also developed jhana, he developed both. He was
highly gifted, he became an arahat.
Y: Would you kindly explain the word 'taadibhaavo', suchness.
N: Of such nature: as far as I understand, (but I want to be careful) the
arahat. I better quote again the co:
<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.

and the subco< taadibhaavo naama ni.t.thitakiccassa hoti, aya~nca
vipassana.m
anuyu~njati,
The nature of ³suchness² refers to the task that has been completed, and he
applies himself to insight,

atha kimattha.m taadibhaavataa vuttaati?
and then, in which sense was the nature of suchness spoken of?

pathaviisamataadilakkha.naacikkha.naahi vipassanaaya sukhappavattiattha.m.
The explanation of the characteristic of (development) like the earth and so
on has the meaning of a happy course of insight.

tenaaha ``i.t.thaani.t.thesuu''tiaadi.
Therefore he says, ³with regard to the desirable and the undesirable² and so
on.>

And now the Co to the section on metta (we have not come to that yet with
our text):

< metta.m raahulaati kasmaa aarabhi? taadibhaavassa kaara.nadassanattha.m.

As to the words: mettaa raahulaa, why did he begin (with these words)? In
order to explain the condition for ³such nature².

he.t.thaa hi taadibhaavalakkha.na.m dassita.m,

Before, the characteristic of ³such nature² was explained,

na ca sakkaa aha.m taadii homiiti akaara.naa bhavitu.m,

It is not possible to develop this nature when there is not the condition
for it,

napi ``aha.m uccaakulappasuto bahussuto laabhii,

One cannot call oneself of such nature because one thinks, ³I am belonging
to a noble family, I have heard much and I am wealthy,

ma.m raajaraajamahaamattaadayo bhajanti, aha.m taadii homii''ti

the king , his ministers and so on associate with me.²

imehi kaara.nehi koci taadii naama hoti,
Because of these reasons one cannot call oneself of such nature.

mettaadibhaavanaaya pana hotiiti

However, one can be ³of such nature² by the development of loving-kindness
and so on.

taadibhaavassa kaara.nadassanattha.m ima.m desana.m aarabhi.

Therefore, the Buddha began this teaching (of mettå) in order to explain the
reason for being of ³such nature².>
Remark: the arahat who is without defilements has perfect metta.
Nina.
P.S. Would you like to take "wind " and shall I take "space" of the sutta?
Anything you decide is fine with me. When it is all pe..pe.. it is easy to
do, just replacing some words.