摩訶止觀 9.84

9.84

又於慈定中發二禪，內淨四支成就；又發三禪，樂具五支成就；又發四禪，一一與諸禪相應，支林具足而法味倍增，如前喻。但慈心本緣他得樂，內受樂定、外見他樂，此相齊三禪。四禪但見他得樂，內無樂受，以捨苦樂故，是為小乘如此分別。佛或時破執為緣，言：「慈心，福至遍淨；悲心，福至空處；喜心，福至識處；捨心，福至不用處。」但菩薩恒與慈悲俱，何地而無慈悲？慈悲熏一切善，豈止齊三禪耶？此一往語耳。若先發根本，後發慈定亦如是。然皆闇證隱沒；或內不隱沒而外隱沒（云云）。

Furthermore, within the concentration of loving-kindness, the second dhyāna is aroused, fulfilling the four factors of inner clarity; the third dhyāna is also aroused, fulfilling the five factors of bliss; the fourth dhyāna is also aroused, each corresponding to the various dhyānas, with their factors and branches complete and their Dharma flavor doubled, as in the previous analogy. However, the mind of loving-kindness fundamentally takes others' obtaining happiness as its object: internally experiencing the concentration of bliss and externally seeing others' happiness, this characteristic reaches up to the third dhyāna. In the fourth dhyāna, one only sees others obtaining happiness and internally has no sensation of pleasure, because pain and pleasure are renounced. This is how the Śrāvakayāna makes distinctions. The Buddha, on occasions to break attachment to objects, stated: 'For the mind of loving-kindness, the merit reaches the realm of universal purity (Śubhakṛtsna); for the mind of compassion, the merit reaches the sphere of infinite space; for the mind of sympathetic joy, the merit reaches the sphere of infinite consciousness; for the mind of equanimity, the merit reaches the sphere of nothingness.' However, a bodhisattva is constantly accompanied by loving-kindness and compassion; on what stage could there be no loving-kindness and compassion? Loving-kindness and compassion perfume all goods; how could they only reach up to the third dhyāna? This was merely an initial statement. If one first gives rise to the fundamental and later gives rise to the concentration of loving-kindness, it is also like this. Yet these are all dark realizations and latent; or internally non-latent and externally latent (and so forth).