摩訶止觀 9.83

9.83

若先得此定，後發五支功德者：初覺眾生悉皆得樂，心與定合，自心亦樂，善修得解，名「覺支」。分別得樂，或人中、天上無量差品，皆悉明了，名「觀支」。怨親平等，無復畏怨憂親之苦，名「喜支」。喜支動息，心神愉懌，亦如所緣得樂之相，名「樂支」。定法轉深，持心不動，名「一心支」。此名同根本，而法味永異。如糖蜜和水，冷同味別。若發單根本，報止梵眾、梵輔；若得慈定，則報為梵王。其果既勝，因亦大矣。若先得根本，後加慈定，根本益深也。

If one first attains this concentration and subsequently gives rise to the merits of the five factors [of dhyāna]: initially noticing that sentient beings all obtain happiness, the mind uniting with concentration, and one's own mind also being joyful through skillful cultivation and understanding, this is called the 'factor of initial thought' (vitarka). Discerning their obtaining happiness, whether in the human realm or the heavenly realm across immeasurable differences, all distinctly understood, this is called the 'factor of sustained thought' (vicāra). Equality toward enemies and loved ones, no longer suffering from the fear of enemies or worry over loved ones, is called the 'factor of joy' (prīti). When the agitation of the factor of joy subsides and the mental spirit is cheerful, mirroring the aspect of the object obtaining happiness, this is called the 'factor of bliss' (sukha). The dharma of concentration becoming progressively deeper and holding the mind unmoving is called the 'factor of one-pointedness of mind' (ekāgratā). These names are identical to the fundamental [dhyānas], yet the Dharma flavor is entirely different. It is like sugar or honey mixed with water: the coldness is the same, but the taste is different. If one gives rise to the bare fundamental [dhyānas], the retribution is limited to the retinue of Brahmā (Brahmāpāriṣadya) and ministers of Brahmā (Brahmāpurohita); if one attains the concentration of loving-kindness, the retribution is to be a Brahmā King. Since its fruit is superior, its cause is likewise great. If one first attains the fundamental and later adds the concentration of loving-kindness, the fundamental becomes ever deeper.