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9.Evaṃ mettābhāvanāya vaḍḍhanaṃ dassetvā idāni taṃ bhāvanamanuyuttassa viharato iriyāpathaniyamābhāvaṃ dassento āha "tiṭṭhaṃ caraṃ - pe - adhiṭṭheyyā"ti.
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Having thus shown the maintenance of lovingkindness in being, he now said 'Tittham caram nisinno vä'. He did so showing the posture-rule for one who abides devoted to maintaining that in being.
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Tassattho – evametaṃ mettaṃ mānasaṃ bhāvento so "nisīdati pallaṅkaṃ ābhujitvā ujuṃ kāyaṃ paṇidhāyā"tiādīsu viya iriyāpathaniyamaṃ akatvā yathāsukhaṃ aññataraññatarairiyāpathabādhanavinodanaṃ karonto tiṭṭhaṃ vā caraṃ vā nisinno vā sayāno vā yāvatā vigatamiddho assa, atha etaṃ mettājhānasatiṃ adhiṭṭheyya.
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Its meaning is this. When he is thus maintaining that 'thought of love ' in being, instead of adopting any such posture-rule as that given in such passages as ' he sits down, having folded his legs crosswise, set his body erect' (D.i. 71), he instead makes [the posture-rule here] the dispelling, as one pleases, of any discomfort in any particular posture [that constantly supervenes with over-long retention of it], so that whether he is standing (tittham) or walking (cararh) or seated too (nisinno vä) or lying down (sayäno vä) the while(yävatä) he is (assa) undrowsing (vigatamiddho), then he would pursue (adhittheyya—decide on) this (etarh) lovingkindness-jhana mindfulness (satim).
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Atha vā evaṃ mettābhāvanāya vaḍḍhanaṃ dassetvā idāni vasībhāvaṃ dassento āha "tiṭṭhaṃ cara"nti.
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Or alternatively, having thus shown augmentation of maintenance of lovingkindness in being [in the previous stanza], he now said 'Standing, walking' in order to show mastery;
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Vasippatto hi tiṭṭhaṃ vā caraṃ vā nisinno vā sayāno vā yāvatā iriyāpathena etaṃ mettājhānasatiṃ adhiṭṭhātukāmo hoti, atha vā tiṭṭhaṃ vā caraṃ vā - pe - sayāno vāti na tassa ṭhānādīni antarāyakarāni honti, apica kho yāvatā etaṃ mettājhānasatiṃ adhiṭṭhātukāmo hoti, tāvatā vigatamiddho hutvā adhiṭṭhāti, natthi tassa tattha dandhāyitattaṃ.
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for one who has reached mastery is desirous of pursuing (deciding on) such lovingkindness-jhana mindfulness by posture the while (yävatä) he is either standing or walking. Or alternatively, the standing, etc., are no obstacle to him; but rather, whether he is standing or whether he is walking, for the while (yävatä) that he is desirous of pursuing (deciding on) such lovingkindness-jhana mindfulness thus, for so long (tävatä) does he, being undrowsing (vigatamiddho), pursue (decide on) it — he has no sluggishness—;
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Tenāha "tiṭṭhaṃ caraṃ nisinno va, sayāno yāvatāssa vitamiddho.
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hence he said ' Standing or walking, seated too, Or lying down the while undrowsing,
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Etaṃ satiṃ adhiṭṭheyyā"ti.
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He would pursue this mindfulness'.
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Tassāyamadhippāyo – yaṃ taṃ "mettañca sabbalokasmi, mānasaṃ bhāvaye"ti vuttaṃ, taṃ yathā bhāveyya, yathā ṭhānādīsu yāvatā iriyāpathena ṭhānādīni vā anādiyitvā yāvatā etaṃ mettājhānasatiṃ adhiṭṭhātukāmo assa, tāvatā vigatamiddhova hutvā etaṃ satiṃ adhiṭṭheyyāti.
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The intention is as follows. He would so maintain in being what was stated thus ' His thought of love for all the world He would maintain ' that (1) [were he (assa) desirous of pursuing (deciding on) this (etam) lovingkindness-jhana mindfulness (satim)] by posture, [he would pursue this mindfulness] the while (yävatä) [he was engaged] in standing, etc.; or else (2) for the while (yävatä) that, without bothering whether he was standing, etc., he might be (assa) desirous of pursuing (deciding on) this (etam) lovingkindness-jhana mindfulness (satim), for so long (tävatä) he would pursue this mindfulness.
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Evaṃ mettābhāvanāya vasībhāvaṃ dassento "etaṃ satiṃ adhiṭṭheyyā"ti tasmiṃ mettāvihāre niyojetvā idāni taṃ vihāraṃ thunanto āha "brahmametaṃ vihāramidhamāhū"ti.
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Having given an exhortation to that abiding in lovingkindness thus ' He would such mindfulness pursue ', pointing out in so doing mastery in the maintenance of lovingkindness in being, he now said 'Brahmam etam vihäram idha-m-ähu extolling that abiding.
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Tassattho – yvāyaṃ "sukhino vā khemino vā hontū"tiādi katvā yāva "etaṃ satiṃ adhiṭṭheyyā"ti vaṇṇito mettāvihāro.
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The meaning is this. There is this abiding in lovingkindness that is set forth in the way beginning with [the words] ' Joyful and safe ' and down as far as [the words] 'He would pursue this mindfulness'.
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Etaṃ catūsu dibbabrahmaariyairiyāpathavihāresu niddosattā attanopi paresampi atthakarattā ca idha ariyassa dhammavinaye brahmavihāramāhu seṭṭhavihāramāhūti, yato satataṃ samitaṃ abbokiṇṇaṃ tiṭṭhaṃ caraṃ nisinno vā sayāno vā yāvatāssa vigatamiddho, etaṃ satiṃ adhiṭṭheyyāti.
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Now it is this (etam) — since among the heavenly abidings, divine abidings, noble abidings, and abidings in the postures, it is immaculate and is beneficial both to oneself and to others — that is, they say (ahu) here (idha) in the Noble Ones' True Idea and Discipline, a Divine Abiding (brahmam vihäram). It is a foremost abiding, they say,
and consequently he would such mindfulness pursue (decide on) constantly, continuously and uninterruptedly, whether standing or walking, seated too, or lying down the while undrowsing.
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