Visuddhimagga IX-81

Sace panassa pubbe vuttanayeneva verimhi paṭighaṃ uppajjati,

如果那瑜伽者像前面（修慈）所说一样的对怨敌生起瞋恨，

Ñ(IX,81): But if resentment towards the hostile person arises in the way already described,

taṃ mettāya vuttanayeneva vūpasametabbaṃ.

则应该用修慈中所说的同样方法而寂灭其瞋恨。

Ñ: he should make it subside in the way described under lovingkindness (§§14-39).

Yopi cettha katakusalo hoti, tampi ñātirogabhogabyasanādīnaṃ aññatarena byasanena samannāgataṃ disvā vā sutvā vā tesaṃ abhāvepi vaṭṭadukkhaṃ anatikkantattā ‘‘dukkhitova aya’’nti evaṃ sabbathāpi karuṇāyitvā vuttanayeneva attani piyapuggale majjhatte verimhīti catūsu janesu sīmāsambhedaṃ katvā taṃ nimittaṃ āsevantena bhāventena bahulīkarontena mettāya vuttanayeneva tikacatukkajjhānavasena appanā vaḍḍhetabbā.

又对于此世行善者，若见或闻其遭遇眷属破坏生病及失财等任何灾难，而对他生起悲悯，纵无此等之失，亦不能逃避轮回之苦，故亦当对此点而生悲悯说：「彼实苦痛！」既如是生悲之后，当依（于慈）同样的方法破坏对自己、爱者、中立者、及怨敌的四人之间的界限，对被（破坏界限的）相数数修习多作，以慈中所说的同样方法由（四种禅的初）三禅及（五种禅中的）四禅而增长其安止定。

Ñ: And here too when someone has done profitable deeds and the meditator sees or hears that he has been overtaken by one of the kinds of ruin beginning with ruin of health, relatives, property, etc., he deserves the meditator's compassion; and so he does too in any case, even with no such ruin, thus 'In reality he is unhappy', because he is not exempt from the suffering of the round [of becoming]. And in the way already described the meditator should break down the barriers between the four kinds of people, that is to say, himself, the dear person, the neutral person and the hostile person. Then cultivating that sign, developing it and repeatedly practising it, he should increase the absorption by the triple and quadruple jhāna in the way already stated under lovingkindness.