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3.Evaṃ bhagavā santaṃ padaṃ abhisamecca viharitukāmassa tadadhigamāya vā paṭipajjitukāmassa visesato āraññakassa bhikkhuno taduttaripi karaṇīyaṃ ācikkhitvā idāni akaraṇīyampi ācikkhitukāmo "na ca khuddamācare kiñci, yena viññū pare upavadeyyu"nti imaṃ upaḍḍhagāthamāha.
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When the Blessed One had thus announced what more would be done especially by a forest-dwelling bhikkhu who desired, after contriving to have attained the State of Peace, to abide in it, orwho was practising the way to arrive at that [State], he now uttered the following stanza Na ca khuddam samäcare kind, yena vinnü pare upavadeyyu being desirous of announcing also what should not be done.
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Tassattho – evamimaṃ karaṇīyaṃ karonto yaṃ taṃ kāyavacīmanoduccaritaṃ khuddaṃ lāmakanti vuccati, taṃ na ca khuddaṃ samācare, asamācaranto ca na kevalaṃ oḷārikaṃ, kintu kiñci na samācare, appamattakampi aṇumattakampi na samācareti vuttaṃ hoti.
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Its meaning is as follows. There are some slight things (khudda) in bodily, verbal or mental misconduct that are called ' bad', and when he is thus doing what should be done he would do no slight thing (na ca khuddam samäcare) in that, and in not doing it, it is not onlythe gross that he would not do but also anything at all (kind); what is meant is that he would not do even as much as a little, evenas much as an atom.
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Tato tassa samācāre sandiṭṭhikamevādīnavaṃ dasseti "yena viññū pare upavadeyyu"nti.
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And next he showed the danger to be seen here in this life for him in the doing of such things [by saying] that other wise men might deplore (yena vinnü pare upavadeyyum)]
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Ettha ca yasmā aviññū pare appamāṇaṃ.
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and here others who are unwise are not the standard
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Te hi anavajjaṃ vā sāvajjaṃ karonti, appasāvajjaṃ vā mahāsāvajjaṃ.
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since they do either what is not deplorable or what is deplorable or what is little deplorable or greatly deplorable,
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Viññū eva pana pamāṇaṃ.
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but it is only the wise who are the standard
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Te hi anuvicca pariyogāhetvā avaṇṇārahassa avaṇṇaṃ bhāsanti, vaṇṇārahassa vaṇṇaṃ bhāsanti.
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since they, after inquiry and investigation, speak in dispraise of what deserves dispraise and in praise of what deserves praise,
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Tasmā "viññū pare"ti vuttaṃ.
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which is why ' other wise men ' is said.
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Evaṃ bhagavā imāhi aḍḍhateyyāhi gāthāhi santaṃ padaṃ abhisamecca viharitukāmassa tadadhigamāya vā paṭipajjitukāmassa visesato āraññakassa, āraññakasīsena ca sabbesampi kammaṭṭhānaṃ gahetvā viharitukāmānaṃ karaṇīyākaraṇīyabhedaṃ kammaṭṭhānūpacāraṃ vatvā idāni tesaṃ bhikkhūnaṃ tassa devatābhayassa paṭighātāya parittatthaṃ vipassanāpādakajjhānavasena kammaṭṭhānatthañca "sukhinova khemino hontū"tiādinā nayena mettakathaṃ kathetumāraddho.
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Now the Blessed One stated with these two and a half stanzas the approach to the meditation subject thus. And that approach is divided into what should be done and what should not be done especially by a forest-dwelling bhikkhu who desires, after contriving to have attained the State of Peace, to abide in it, or who is practising the way to arrive at that [State]—and under the heading of' forest-dweller ' are included all those who want to [come to] abide in that [State] through taking a meditation subject. And so, having done that, he now began to give an exposition of lovingkind-ness, which begins with the words: Sukhino vä khemino hontu. The purpose of this was to serve those bhikkhus as a safeguard to dispel their fear of deities and as a meditation subject for [inducing] jhana as the basis for insight.
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Tattha sukhinoti sukhasampannā.
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Herein, joyful (sukhino:lit.'having pleasure') is possessing pleasure.
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Kheminoti khemavanto, abhayā nirupaddavāti vuttaṃ hoti.
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And safe (khemino): having safety; what is meant is, fearless, unplagued.
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Sabbeti anavasesā.
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Every(sabbe): without remainder.
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Sattāti pāṇino.
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Creature's (sattä): breathing things.
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Sukhitattāti sukhitacittā.
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Heart rejoice (sukhitatta: lit. 'have a pleased self'): with pleased cognizance;
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Ettha ca kāyikena sukhena sukhino, mānasena sukhitattā, tadubhayenāpi sabbabhayupaddavavigamena vā kheminoti veditabbo.
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and here it can be understood that they are ' joyful' with bodily pleasure, that their 'hearts rejoice ' with mental pleasure, and that they are 'safe ' with both or else with the disappearance of all fears and plagues.
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Kasmā pana evaṃ vuttaṃ?
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But why is it stated like this?
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Mettābhāvanākāradassanatthaṃ.
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In order to show the different modes of maintenance of lovingkindness in being;
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Evañhi mettā bhāvetabbā "sabbe sattā sukhino hontū"ti vā, "khemino hontū"ti vā, "sukhitattā hontū"ti vā.
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for lovingkindness can be maintained in being thus:' Let all creatures be joyful' or 'Let them be safe ' or ' Let their hearts rejoice ' (cf. Ps. ii. 130.).
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