摩訶止觀 9.82

9.82

○七、明慈心發者：慈倚根本前後（云云）。忽緣一切眾生，取其樂相，無怨無惱，悅心適意；或見得人中樂，或見得天上樂。善修得解，定心分明，無一眾生不得樂者。初躡躡細靜，後轉深定。但所緣有三：若緣親人得樂，名「廣」；中人，名「大」；怨人，名「無量」。又緣一方眾生得樂，名「廣」；四維，名「大」；十方，名「無量」。此定有隱沒、不隱沒。若心緣眾生，決定作得樂想，心甚分明，而所緣處不見眾生得受於樂，是內不隱沒而外隱沒。復有內心明淨、外見得樂，是為內、外俱不隱沒。

7. Clarifying the arising of the mind of loving-kindness: loving-kindness relies on the fundamental [dhyānas], earlier or later (and so forth). Suddenly taking all sentient beings as object, one apprehends their characteristic of happiness, free from enmity and distress, pleasing and delightful to the mind; one either sees them obtaining the happiness of the human realm or sees them obtaining the happiness of the heavenly realm. Through skillful cultivation and attainment of understanding, the mind of concentration is distinct and clear: there is not a single sentient being who does not obtain happiness. At first it is subtle and quiet step by step, and later it turns into deep concentration. However, the objects taken are threefold: if one takes dear persons as objects obtaining happiness, it is called 'vast'; neutral persons, it is called 'great'; hostile persons, it is called 'immeasurable'. Furthermore, taking sentient beings of one direction as objects obtaining happiness is called 'vast'; the four intermediate directions, 'great'; the ten directions, 'immeasurable'. This concentration has both latent and non-latent [modes]. If the mind takes sentient beings as object, resolutely forming the notion of their obtaining happiness, and the mind is very distinct, yet at the objective realm one does not see sentient beings receiving happiness, this is internally non-latent but externally latent. Again, there is the state where the inner mind is clear and pure and externally one sees them obtaining happiness; this is where both internal and external are non-latent.