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english - Nyanamoli thera |
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252.Tassevaṃ verīpuggale vūpasantapaṭighassa yathā piyātippiyasahāyakamajjhattesu, evaṃ tasmimpi mettāvasena cittaṃ pavattati.
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40. When his resentment towards that hostile person has been thus allayed, then he can turn his mind with loving-kindness towards that person too, just as towards the one who is dear, the very dear friend, and the neutral person.
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Athānena punappunaṃ mettāyantena attani piyapuggale majjhatte verīpuggaleti catūsu janesu samacittataṃ sampādentena sīmāsambhedo kātabbo.
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Then he should break down the barriers by practicing loving-kindness over and over again, accomplishing mental impartiality towards the four persons, that is to say, himself, the dear person, the neutral person and the hostile person.
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Tassidaṃ lakkhaṇaṃ, sace imasmiṃ puggale piyamajjhattaverīhi saddhiṃ attacatutthe ekasmiṃ padese nisinne corā āgantvā "bhante, ekaṃ bhikkhuṃ amhākaṃ dethā"ti vatvā "kiṃ kāraṇā"ti vutte "taṃ māretvā galalohitaṃ gahetvā balikaraṇatthāyā"ti vadeyyuṃ, tatra ceso bhikkhu "asukaṃ vā asukaṃ vā gaṇhantū"ti cinteyya, akatova hoti sīmāsambhedo.
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41.The characteristic of it is this. Suppose this person is sitting in a place with a dear, a neutral, and a hostile person, himself being the fourth; then bandits come to him and say, “Venerable sir, give us a bhikkhu,” and on being asked why, they answer, “So that we may kill him and use the blood of his throat as an offering;” then if that bhikkhu thinks, “Let them take this one, or this one,” he has not broken down the barriers.
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Sacepi "maṃ gaṇhantu, mā ime tayo"tipi cinteyya, akatova hoti sīmāsambhedo.
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And also if he thinks, “Let them take me but not these three,” he has not broken down the barriers either.
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Kasmā?
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Why?
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Yassa yassa hi gahaṇamicchati, tassa tassa ahitesī hoti, itaresaṃyeva hitesī hoti.
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Because he seeks the harm of him whom he wishes to be taken and seeks the welfare of the other only.
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