釋禪波羅蜜次第法門 4.43

4.43

三、明治一切法中諍論故瞋者，病發如前說。對治方法，應教修無緣慈。何以故？此人隨所得法，既自以為是，謂他即非，同我者喜，違我者即瞋，或於四句及絕四句中生執，或復執於中道。如是皆有所依，故有諍訟執計因緣，便生瞋覺。對治方法，令修無緣之慈，行此慈時，言語道斷，心行處滅，於一切法不憶不念。若無憶念，因何諍訟而生瞋心？大慈平等，同與本淨之樂，離惱他相，故名慈能與樂。亦得言菩薩為諸眾生說如是法，名為大慈。當知修無緣慈對治一切法中諍論瞋恚。

Third, explaining the treatment for anger caused by disputation over all dharmas: the symptoms of the disease arising are as explained before. As for the method of counteraction, one should teach the cultivation of unconditioned benevolence. Why? This person, in accord with whatever dharma they have attained, considers themselves right and others wrong; those who agree with them bring joy, and those who oppose them bring anger; or they produce grasping toward the four propositions and the negation of the four propositions, or they grasp at the middle way. All such cases have something to rely upon, and because there are causes and conditions of disputatious clinging and calculation, they give rise to thoughts of anger. As for the method of counteraction, cause them to cultivate unconditioned benevolence: when practicing this benevolence, the path of words is cut off, the place of mental activity ceases, and toward all dharmas there is no recollecting and no thinking. If there is no recollecting or thinking, through what could disputation arise to produce a mind of anger? Great benevolence is impartial, equally bestowing the joy of fundamental purity and leaving behind the mark of afflicting others; therefore it is said that benevolence is able to bestow joy. One may also say that a bodhisattva expounding such a dharma for all sentient beings is called great benevolence. One should know that cultivating unconditioned benevolence counteracts anger arising from disputation over all dharmas.