Quoting%20commentary for Shevuot 4:13

מַשְׁבִּיעַ אֲנִי עֲלֵיכֶם, מְצַוֶּה אֲנִי עֲלֵיכֶם, אוֹסֶרְכֶם אָנִי, הֲרֵי אֵלּוּ חַיָּבִין. בַּשָּׁמַיִם וּבָאָרֶץ, הֲרֵי אֵלּוּ פְטוּרִין. בְּאל"ף דל"ת, בְּיו"ד ה"א, בְּשַׁדַּי, בִּצְבָאוֹת, בְּחַנּוּן וְרַחוּם, בְּאֶרֶךְ אַפַּיִם וְרַב חֶסֶד, וּבְכָל הַכִּנּוּיִין, הֲרֵי אֵלּוּ חַיָּבִין. הַמְקַלֵּל בְּכֻלָּן, חַיָּב, דִּבְרֵי רַבִּי מֵאִיר, וַחֲכָמִים פּוֹטְרִין. הַמְקַלֵּל אָבִיו וְאִמּוֹ בְּכֻלָּן, חַיָּב, דִּבְרֵי רַבִּי מֵאִיר, וַחֲכָמִים פּוֹטְרִין. הַמְקַלֵּל עַצְמוֹ וַחֲבֵרוֹ בְּכֻלָּן, עוֹבֵר בְּלֹא תַעֲשֶׂה. יַכְּכָה אֱלֹהִים, וְכֵן יַכְּכָה אֱלֹהִים, זוֹ הִיא אָלָה הַכְּתוּבָה בַתּוֹרָה. אַל יַכְּךָ, וִיבָרֶכְךָ, וְיֵיטִיב לְ ךָ, רַבִּי מֵאִיר מְחַיֵּב וַחֲכָמִים פּוֹטְרִין:

"I beswear you," "I command you," "I ban you" — they are liable. [This, if he says: "I command you with an oath," "I ban you with an oath."] "By heaven and earth" — they are not liable. "By Aleph-daleth," "By Yod-keh," "By Shakkai," "By Tzevakoth," "By Chanun Verachum," "By Erech Apayim Verav Chesed," and by all the (other) epithets — they are liable. One who curses [the L rd] with any one them is liable (to stoning). These are the words of R. Meir. The sages exempt him, [holding him to be liable to stoning for cursing the Name (the tetragrammaton) alone, it being written (Leviticus 24:6): "If he blasphemes the Name, he shall be put to death." And for the epithets, he is in transgression of the exhortation (Exodus 22:27): "Elokim you shall not revile." And in respect to the oath of testimony, the sages concur with R. Meir that they are liable for the epithets as well as for the Name, it being written (Leviticus 5:4): "…and he hear the voice of a curse."] If one curses his father or mother with any one of them, he is liable. These are the words of R. Meir. The sages exempt him. If one curses himself or his neighbor with any one of them, he transgresses a negative commandment. [("himself"): (Deuteronomy 4:9): "Take heed to yourself, and heed your soul exceedingly." Wherever "Take heed," "Lest," or "Do not," is written, a negative commandment is indicated. ("his neighbor":) (Leviticus 19:14): "Do not curse a deaf man" — Do not curse even the deaf man, who does not hear and is not offended by the curse. How much more so, those who hear and are offended.] "May G d smite you," "And so may G d smite you" — this is the "curse" stated in the Torah (Leviticus 5:2). "May He not smite you," "May He bless you," "May He do good to you" — R. Meir rules liable, and the sages, not liable. [If he said to the witnesses: "May G d smite you if you do not testify for me," or if he heard one reading in the (section of) the curses in the Torah (Deuteronomy 28:22): "May G d smite you," and he said to the witnesses: "And so may G d smite you if you do not testify for me"; or "May G d not smite you if you testify for me," or "May the L rd bless you if you testify for me," (or) "May He do good to you if you testify for me" — In all of these instances, R. Meir rules liable, the negative implying the affirmative, e.g., "May G d not smite you if you testify for me," implying: "May He smite you if you do not testify for me"; likewise: "May G d bless you if you testify for me," implying: "May He curse you if you do not testify for me." In all of these the halachah is not in accordance with R. Meir.]

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