俱舍論記 29.29

29.29

「謂先思惟至現可見故」者，答：若惑非增盛，但起與樂。若惑增盛，作七品修，乃至修習慈無量成。若於有情樂求德者，能修慈定令速疾成。以於斷善者有德可錄，先福業果貌端正等現可見故。非於有情樂求失者，以於麟喻獨覺有失可取，先罪業果貌黑疲等現可見故。若依《正理》，修四無量各分九品，中復開三。故彼論云「初欲引起四無量時，先於有情分為三品，所謂親友、處中、怨讐。三各分三，謂上、中、下。上親友者，謂生法身賴彼重恩，捨便難住。中親友者，謂財、法交極相親愛。下親友者，謂唯財交，亦相親愛。上處中者，謂於自昔曾不見聞。中處中者，謂雖見聞而不交往。下處中者，謂雖交往而離恩、怨。上怨讐者，謂奪名譽、命及親友。中怨讐者，謂奪己身命緣資具。下怨讐者，謂奪親友命緣資具（已上論文）。」或可《俱舍》中亦有三，以處中故且合為一。

Regarding "that is, first contemplating, up to: being visibly evident at present": the answer states: if the defilements are not preponderant, one simply gives rise to [the wish to] bestow happiness. If the defilements are preponderant, one undertakes cultivation in seven grades, up to the perfection of the cultivation of the immeasurable of benevolence. If one delights in seeking virtues in sentient beings, one can cultivate the concentration of benevolence and bring it quickly to completion. For even in those who have severed good roots there are virtues to be noted, as the fruits of previous meritorious karma, such as having a handsome appearance, are visibly evident at present. It is not that one delights in seeking faults in sentient beings, for even in a rhinoceros-like pratyekabuddha there are faults that could be picked out, as the fruits of previous unwholesome karma, such as being dark-skinned or exhausted, are visibly evident at present. According to the Nyāyānusāra, the cultivation of the four immeasurables is divided into nine grades each, with the neutral category again split into three. Thus that śāstra says: "When first wishing to induce the four immeasurables, one first divides sentient beings into three grades, namely friends, neutrals, and enemies. Each of the three is divided into three, namely superior, middling, and inferior. Superior friends are those upon whose heavy kindness one depends for one's physical body and dharma-body, such that leaving them makes it hard to survive. Middling friends are those with whom one exchanges wealth and Dharma and who are deeply dear to one. Inferior friends are those with whom one exchanges only wealth, who are also dear to one. Superior neutrals are those whom one has never seen or heard of in the past. Middling neutrals are those whom one has seen and heard of, but with whom one does not interact. Inferior neutrals are those with whom one interacts, but without kindness or resentment. Superior enemies are those who take away one's reputation, life, and friends. Middling enemies are those who take away the material necessities that sustain one's own life. Inferior enemies are those who take away the material necessities that sustain the lives of one's friends." (End of the śāstra text). Alternatively, there may also be three in the Kośa, but because they are neutral, they are temporarily combined into one.