Sace panassa pubbe vuttanayeneva verimhi paṭighaṃ uppajjati,
如果像前面（修慈）所说一样的对怨敌生起瞋恨，
Ñ(IX,87): But if resentment towards the hostile one arises in him in the way already described,
taṃ mettāyaṃ vuttanayeneva vūpasametvā ‘‘imesu ca tīsu attani cā’’ti catūsu janesu samacittatāya sīmāsambhedaṃ katvā taṃ nimittaṃ āsevantena bhāventena bahulīkarontena mettāyaṃ vuttanayeneva tikacatukkajjhānavaseneva appanā vaḍḍhetabbā.
亦用修慈中所说的同样方法而寂灭了他的瞋，再对（爱者、中立者、怨敌的）三人及自己四者之间以平等心破除界限，而对彼相数数修习多作，以初三禅或四禅而增长其安止定。
Ñ: he should make it subside in the same way as described under lovingkindness (§§14-39). He should break down the barriers by means of mental impartiality towards the four, that is, towards these three and himself. And by cultivating that sign, developing and repeatedly practising it, he should increase the absorption to triple and quadruple jhāna in the way already stated under lovingkindness.
Tato paraṃ ‘‘pañcahākārehi anodhisopharaṇā sattahākārehi odhisopharaṇā dasahākārehi disāpharaṇā’’ti ayaṃ vikubbanā, ‘‘sukhaṃ supatī’’tiādayo ānisaṃsā ca mettāyaṃ vuttanayeneva veditabbāti.
以后其它的变化，即以五种行相无限制的遍满，以七种行相有限制的遍满，及以十种行相十方遍满。亦当依慈的同样方法而知有「安眠」等十一功德。
Ñ: Next, the versatility consisting in unspecified pervasion in five ways, specified pervasion in seven ways, and directional pervasion in ten ways, and also the advantages described as 'He sleeps in comfort', etc., should be understood in the same way as stated under lovingkindness.
Ayaṃ muditābhāvanāya vitthārakathā.
这是详论喜的修习。[PTS 317]
Ñ: This is the detailed explanation of the development of gladness. [317]
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