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4.Evaṃ yāva upacārato appanākoṭi, tāva saṅkhepena mettābhāvanaṃ dassetvā idāni vitthāratopi taṃ dassetuṃ "ye kecī"ti gāthādvayamāha.
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[When the Blessed One had] thus shown in brief the maintenance of lovingkindness in being from access up to absorption as the limit, he now uttered the following pair of stanzas: Ye Jceci. He did so in order to show that in detail as well.
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Atha vā yasmā puthuttārammaṇe paricitaṃ cittaṃ na ādikeneva ekatte saṇṭhāti ārammaṇappabhedaṃ pana anugantvā anugantvā kamena saṇṭhāti, tasmā tassa tasathāvarādidukatikappabhede ārammaṇe anugantvā anugantvā saṇṭhānatthampi "ye kecī"ti gāthādvayamāha.
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Or alternatively, cognizance that is used to ordinary variety in its object does not become steadied on unity at first-, but it does become steadied gradually by following out a classification of the object, and that is why he uttered this pair of stanzas beginning ' Whatever' the purpose of which is the steadying of it on its object classified under the dyads and triads beginning with ' frail or firm , doing so by following these out.
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Atha vā yasmā yassa yaṃ ārammaṇaṃ vibhūtaṃ hoti, tassa tattha cittaṃ sukhaṃ tiṭṭhati, tasmā tesaṃ bhikkhūnaṃ yassa yaṃ vibhūtaṃ ārammaṇaṃ, tassa tattha cittaṃ saṇṭhāpetukāmo tasathāvarādidukatikārammaṇabhedadīpakaṃ "ye kecī"ti imaṃ gāthādvayamāha.
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Or alternatively, when an object is fully evident to someone, his cognizance easily stays on it, and so he uttered this pair of stanzas beginning with ' Whatever', which illustrate the classification of the object by means of the dyads and triads beginning with 'frail and firm' since he was desirous of steadying those bhikkhus' cognizance on an object made fully evident to them.
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Ettha hi tasathāvaradukaṃ diṭṭhādiṭṭhadukaṃ dūrasantikadukaṃ bhūtasambhavesidukanti cattāro duke, dīghādīhi ca chahi padehi majjhimapadassa tīsu aṇukapadassa ca dvīsu tikesu atthasambhavato dīgharassamajjhimatikaṃ mahantāṇukamajjhimatikaṃ thūlāṇukamajjhimatikanti tayo tike ca dīpeti.
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And, in fact, he points out four dyads, namely, the frail/firm dyad, the seen/unseen dyad, the far/near dyad, and the that-are/that-yet-seek-to-be dyad, and then with the six terms beginning with ' long 'he also points out three triads, namely, the long/middle-sized/short triad, the big/middle-sized/small triad, and the thick/middle-sized/small triad, since the meaning of the term ' middle-sized' is implicit in all three triads and the meaning of the term ' small' in two of them.
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Tattha ye kecīti anavasesavacanaṃ.
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Herein, whatever (ye keei) is a term without remainder.
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Pāṇā eva bhūtā pāṇabhūtā.
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Breathing things (päna) are themselves beings (bhüta), thus they are breathing beings (pänabhütä);
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Atha vā pāṇantīti pāṇā, etena assāsapassāsappaṭibaddhe pañcavokārasatte gaṇhāti.
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or alternatively, they breathe (pärianti) thus they are breathing things (päna), by which term he includes creatures belonging to the five-constituent [kind of] being (existence), which are bound up with in-breath and out-breath;
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Bhavantīti bhūtā, etena ekavokāracatuvokārasatte gaṇhāti.
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and then they are (bhavanti), thus they are beings (bhüta: pp. of vb.bhavati), by which he includes one-constituent and four-constituent creatures.
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Atthīti santi saṃvijjanti.
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There are: atthi=santi (alternative grammatical form); they are factual.
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Evaṃ "ye keci pāṇabhūtatthī"ti iminā vacanena dukatikehi saṅgahetabbe sabbasatte ekato dassetvā idāni sabbepi te tasā vā thāvarā va navasesāti iminā dukena saṅgahetvā dasseti.
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Having thus pointed out comprehensively with the words whatever breathing beings there are all the creatures about to beincluded under the dyads and triads [mentioned above], he now pointed them all out [again] by including them in the [first] dyad, namely, no matter whether frail or firm with none excepted (tasä väthävarä vä anavasesä).
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Tattha tasantīti tasā, sataṇhānaṃ sabhayānañcetaṃ adhivacanaṃ.
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Herein, they thirst (tasanti), thus they are frail (tasä); this is a designation for those with craving and for those with fear.
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Tiṭṭhantīti thāvarā, pahīnataṇhābhayānaṃ arahataṃ etaṃ adhivacanaṃ.
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They stand (titthanti), thus they are firm (thävarä); this is a designation for Arahants, who have abandoned craving and fear.
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Natthi tesaṃ avasesanti anavasesā, sabbepīti vuttaṃ hoti.
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There is no one of them that is an exception, thus they are with none excepted (anavasesä) ; all, is what is meant.
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Yañca dutiyagāthāya ante vuttaṃ, taṃ sabbadukatikehi sambandhitabbaṃ "ye keci pāṇabhūtatthi tasā vā thāvarā vā anavasesā, imepi sabbe sattā bhavantu sukhitattā.
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And what is said at the end of the second pair of stanzas should all be construed with the dyads and triads thus: ' Whatever breathing beings there are, no matter whether frail or firm, let every creature's heart rejoice'
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Evaṃ yāva bhūtā vā sambhavesī vā, imepi sabbe sattā bhavantu sukhitattā"ti.
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and likewise down as far as the dyad 'that are or that yet seek to be, let every creature's heart rejoice'
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Idāni dīgharassamajjhimāditikattayadīpakesu dīghā vātiādīsu chasu padesu dīghāti dīghattabhāvā nāgamacchagodhādayo.
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Now as to the six terms beginning with ' long' that represent the [three] triads beginning with long/middle-sized/short: the long (dtghä) are those with a long selfhood such as Nägas (Serpents), fishes, lizards, etc.;
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Anekabyāmasatappamāṇāpi hi mahāsamudde nāgānaṃ attabhāvā anekayojanappamāṇā ca macchagodhādīnaṃ attabhāvā honti.
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for in the great ocean there are Nägas with a selfhood measuring many hundred fathoms, and there are fishes, lizards, etc., with a selfhood measuring many leagues.
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Mahantāti mahantattabhāvā jale macchakacchapādayo, thale hatthināgādayo, amanussesu dānavādayo.
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Big (mahantä): with a big selfhood such as turtles, etc., in the water, such as elephants, Nägas, etc., on land, and such as Dänava Demons, etc., among non-human beings.
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Āha ca "rāhuggaṃ attabhāvīna"nti (a. ni. 4.15).
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And it is said 'Rähuis the foremost of those who possess a selfhood ' (A.ii. 17);
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Tassa hi attabhāvo ubbedhena cattāri yojanasahassāni aṭṭha ca yojanasatāni, bāhū dvādasayojanasataparimāṇā, paññāsayojanaṃ bhamukantaraṃ, tathā aṅgulantarikā, hatthatalāni dve yojanasatānīti.
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for the selfhood of that [Eclipse Demon] is four thousand eight hundred leagues in height, his arms measure twelve hundred leagues, the space between his eyebrows is fifty leagues, and so are the spaces between his fingers and toes, and the palms of his hands are two hundred leagues.
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Majjhimāti assagoṇamahiṃsasūkarādīnaṃ attabhāvā.
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The middle-sized (majjhima) are the selfhoods of horses, oxen, buffaloes, pigs, and so on.
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Rassakāti tāsu tāsu jātīsu vāmanādayo dīghamajjhimehi omakappamāṇā sattā.
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The short (rassaka) are creatures that in this or that kind of birth (species) fall short of the [normal] measurement according to the big and middle-sized, such as dwarfs, and so on.
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Aṇukāti maṃsacakkhussa agocarā dibbacakkhuvisayā udakādīsu nibbattā sukhumattabhāvā sattā ūkādayo vā.
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Small (anuka): these are creatures that are not the resort of the fleshly eye but are the objective field of the heavenly eye, and they are generated in water, etc., with a subtle selfhood; or they are lice, and so on.
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Apica ye tāsu tāsu jātīsu mahantamajjhimehi thūlamajjhimehi ca omakappamāṇā sattā, te aṇukāti veditabbā.
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Besides, any creatures in any kind of birth that are of lesser measure than the big or middle-sized or than the thick or middle-sized can be understood as small.
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Thūlāti parimaṇḍalattabhāvā sippikasambukādayo sattā.
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The thick (thülä) are creatures with a rounded selfhood, such as (some) fishes, tortoises, oysters, clams, and so on.
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