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8.Evaṃ sabbākārena mettābhāvanaṃ dassetvā idāni tasseva vaḍḍhanaṃ dassento āha "mettañca sabbalokasmī"ti.
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Having thus shown maintenance of lovingkindness in being in all its modes, he now said 'Mettan ca sabbalokasmim' showing increase of it.
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Tattha mijjati tāyati cāti mitto, hitajjhāsayatāya siniyhati, ahitāgamato rakkhati cāti attho.
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Herein, he fattens (mejjati) and tends (täyati), thus he is a friend (mitta); the meaning is that by his inclination to welfare he acts as a lubricant (siniyhati) and protects from harm's coming.
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Mittassa bhāvo mettaṃ.
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The state of a friend (mittassa bhävo) is love (mettä=lovingkindness).
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Sabbalokasmīti anavasese sattaloke.
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For all (sabba-): unreservedly for. The world (lokasmim): the world of creatures.
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Manasi bhavanti mānasaṃ.
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Thought (mänasarh):a [state of] being that is in the mind (MANASi bhavAM);
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Tañhi cittasampayuttattā evaṃ vuttaṃ.
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for that is said because it is associated with cognizance.
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Bhāvayeti vaḍḍhaye.
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He would maintain (bhävaye): would increase.
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Na assa parimāṇanti aparimāṇaṃ, appamāṇasattārammaṇatāya evaṃ vuttaṃ.
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It has no measure (bound), thus it is [done] unboundedly (aparimänam); it is stated thus as an object consisting of measureless [numbers of] creatures.
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Uddhanti upari, tena arūpabhavaṃ gaṇhāti.
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Above (uddham): upwards; he refers to formless being (existence) by this.
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Adhoti heṭṭhā, tena kāmabhavaṃ gaṇhāti.
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Below (adho): downwards; he refers to sensual-desire being (existence) by this.
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Tiriyanti vemajjhaṃ, tena rūpabhavaṃ gaṇhāti.
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All around (tiriyam): in the middle; he refers to formed being (existence) by this.
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Asambādhanti sambādhavirahitaṃ, bhinnasīmanti vuttaṃ hoti.
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Unchecked (asambädham): devoid of checks; with barriers broken down, is what is meant (see Vis. Oh. ix, §§40ff./pp 307).
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Sīmā nāma paccatthiko vuccati, tasmimpi pavattanti attho.
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It is an enemy that is called a ' barrier'; the meaning is that it should be directed even to him.
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Averanti veravirahitaṃ, antarantarāpi veracetanāpātubhāvavirahitanti attho.
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No malice with (averam): devoid of malice; what is meant is, devoid of the manifestation, even now and then, of any choice [governed] by malice.
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Asapattanti vigatapaccatthikaṃ.
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Or foe (asapattam): without enemies;
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Mettāvihārī hi puggalo manussānaṃ piyo hoti, amanussānaṃ piyo hoti, nāssa koci paccatthiko hoti, tenassa taṃ mānasaṃ vigatapaccatthikattā asapattanti vuccati.
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for a person who abides in lovingkindness is dear to human beings and dear to non-human beings, and he has no enemies at all; hence that thought (mänasa) is called ' with no foe ' because of its enemylessness.
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Pariyāyavacanañhi etaṃ, yadidaṃ paccatthiko sapattoti.
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And these terms, namely, ' enemy ' and 'foe' are metaphorical expressions.
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Ayaṃ anupadato atthavaṇṇanā.
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This is the word-by-word commentary.
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Ayaṃ panettha adhippetatthadīpanā – yadidaṃ "evampi sabbabhūtesu mānasaṃ bhāvaye aparimāṇa"nti vuttaṃ, tañcetaṃ aparimāṇaṃ mettaṃ mānasaṃ sabbalokasmiṃ bhāvaye vaḍḍhaye, vuḍḍhiṃ virūḷhiṃ vepullaṃ gamaye pāpaye.
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Now here is a commentary on the meaning intended. He would maintain (bhävaye —' would maintain in being '), would augment, would bring to growth, increase and fullness, unboundedly (apari-mänam) for all the world (sabbalokasmim) his thought (manasam) of love (mettam), which has already been mentioned in this way ' Thus. . . would he maintain unboundedly his thought for every living being ' (stanza 7).
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Kathaṃ?
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How?
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Uddhaṃ adho ca tiriyañca, uddhaṃ yāva bhavaggā, adho yāva avīcito, tiriyaṃ yāva avasesadisā.
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Above (uddham) and below (adho) and all around (tiriyam) by extending (pervading) without remainder above up to the Acme of Existence (Being); [that is, the base consisting of neither perception nor non-perception,] below down to Avici, [the lowest hell,] and all around in all the remaining directions.
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Uddhaṃ vā āruppaṃ, adho kāmadhātuṃ, tiriyaṃ rūpadhātuṃ anavasesaṃ pharanto.
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Or else [by pervading without remainder] the formless states above, the sensual-desire-element below, and the form-element all around (in between).
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Evaṃ bhāventopi ca taṃ yathā asambādhaṃ averaṃ asapattañca hoti, tathā sambādhaverasapattānaṃ abhāvaṃ karonto bhāvaye.
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And while maintaining this [thought] in this way, he would maintain it in being by ensuring the absence of any check, malice, or foe, so that it may be unchecked, no malice with or foe (asambadham averam asapattam).
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Yaṃ vā taṃ bhāvanāsampadaṃ pattaṃ sabbattha okāsalokavasena asambādhaṃ, attano paresu āghātappaṭivinayanena averaṃ, attani ca paresaṃ āghātavinayanena asapattaṃ hoti.
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Or else (see below) when it has reached excellence in maintenance-in-being and is unchecked since it finds opportunities everywhere, has no malice since his own annoyance with others has been removed, and has no foe since others' annoyance with himself has been removed.
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Taṃ asambādhamaveramasapattaṃ aparimāṇaṃ mettaṃ mānasaṃ uddhaṃ adho tiriyañcāti tividhaparicchede sabbalokasmiṃ bhāvaye vaḍḍhayeti.
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he would maintain, augment, for all the world, in the three divisions of above, below and all around, his thought of love (lovingkindness) unboundedly
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