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6.Evaṃ bhagavā "sukhino vā"tiādīhi aḍḍhateyyāhi gāthāhi nānappakārato tesaṃ bhikkhūnaṃ hitasukhāgamapatthanāvasena sattesu mettābhāvanaṃ dassetvā idāni ahitadukkhānāgamapatthanāvasenāpi taṃ dassento āha "na paro paraṃ nikubbethā"ti.
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When the Blessed One, with these two and a half stanzas beginning with' Joyful' had thus shown to those bhikkhus in various aspects the maintenance of lovingkindness in being towards creatures by way of an aspiration for their coming to welfare and pleasure, he now said: Na faro pararh nikubbetha He did so showing that too by way of an aspiration for their non-coming to harm and suffering.
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Esa porāṇo pāṭho, idāni pana "paraṃ hī"tipi paṭhanti, ayaṃ na sobhano.
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That is the Ancients' reading; but now they also read param hi [instead of param ni-] which is not creditable.
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Tattha paroti parajano.
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Herein, one (paro—nom. masc. sing.) is an individual (parajano)
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Paranti parajanaṃ.
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and another one (param—ace. masc. sing.) is another individual (parajanam).
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Na nikubbethāti na vañceyya.
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Let not . . . undo (na nikubbetha): let him not betray.
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Nātimaññethāti na atikkamitvā maññeyya.
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Nor slight (nätimannetha): nor (na) let him by surmounting (atik-kamitva) show conceit (manneyya).
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Katthacīti katthaci okāse, gāme vā gāmakhette vā ñātimajjhe vā pūgamajjhe vātiādi.
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Anywhere (katthaci): anywhere, in the open, in a village, in a field, in the midst of relatives, or in the midst of a guild, and so on.
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Nanti etaṃ.
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Him (nam) : that one (etam).
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Kañcīti yaṃ kañci khattiyaṃ vā brāhmaṇaṃ vā gahaṭṭhaṃ vā pabbajitaṃ vā sukhitaṃ vā dukkhitaṃ vātiādi.
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At all (kanci): any one at all whether Warrior-Noble (khattiya) or Priestly Divine (brähamana) or householder or one gone forth, whether well off or ill off, and so on.
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Byārosanā paṭighasaññāti kāyavacīvikārehi byārosanāya ca manovikārena paṭighasaññāya ca.
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With provocation or resistive thought (vyärosanä patighasannä): with provocation by alteration in body or speech, and with resistive thought by alteration in mind; and
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"Byārosanāya paṭighasaññāyā"ti hi vattabbe "byārosanā paṭighasaññā"ti vuccati, yathā "sammadaññāya vimuttā"ti vattabbe "sammadaññā vimuttā"ti, yathā ca "anupubbasikkhāya anupubbakiriyāya anupubbapaṭipadāyā"ti vattabbe "anupubbasikkhā anupubbakiriyā anupubbapaṭipadā"ti.
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vyärosanä patighasannä [contracted instr. or abl.] is said though normally one should say vyärosanäya patighasannäya [normal fem. sing, instr. or abl.], just as sammad annä vimuccati (' Is completely liberated through finalknowledge': A.iv. 362) is said though normally one should say sammad annäya vimuccati , and just as anupubbasikkhä anupub-bakiriyä anupubbapatipadä (' Through progressive training, progressive work, progressive practice': cf. M.i. 479, iii. 1) is said though normally one should say anupubbasikkhäya anupubbakiriyäyaanupubbapatipadäya.
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Nāññamaññassa dukkhamiccheyyāti aññamaññassa dukkhaṃ na iccheyya.
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Let them not wish each other ill: nännamannassa dukkhamiccheyya—annamanriassa dukkham na iccheyya (alternative word-arrangement).
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Kiṃ vuttaṃ hoti?
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What is meant?
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Na kevalaṃ "sukhino vā khemino vā hontū"tiādimanasikāravaseneva mettaṃ bhāveyya, kintu "ahovata yo koci parapuggalo yaṃ kañci parapuggalaṃ vañcanādīhi nikatīhi na nikubbetha, jātiādīhi ca navahi mānavatthūhi katthaci padese kañci parapuggalaṃ nātimaññeyya, aññamaññassa ca byārosanāya vā paṭighasaññāya vā dukkhaṃ na iccheyyā"ti evampi manasikaronto bhāveyyāti.
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Lovingkindness should be maintained in being not only by attention given thus ' Joyful and safe', etc., but it should also be maintained in being as follows:' Oh that no person at all might undo any other person at all with such undoing as betrayal, etc., or might slight any other person at all in any place on the grounds for conceit (mänavatthu) consisting in birth, [property,] etc. (see M. iii. 37), and that each might not wish another ill with provocation or resistive thought.
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