摩訶止觀 9.91

9.91

若四無量附根本發，即成有漏；附特勝、通明發，即成亦有漏亦無漏；附不淨發，即成無漏。因緣不同，慈定等深淺百千萬種，不可稱說。譬如欲界四大色，造種種地，青黃赤白，高下不同；造種種樹木草果，甘苦辛酸，藥毒香臭；造種種人，端醜聰鈍，貧富善惡；造種種禽獸，毛角飛走。無邊種類，差品不混，各隨性分，任力所能。如薄福人但資稗粟，不信有甘蔗、蒲桃。色界淨法亦復如是。轉變支林，種種滋味，更相添糅而不混和；乃至四無量心，彌復曠大。何以故？眾生無量故，想其得樂亦復無量；諸法無量，附諸法發支味亦無量，不可稱計。眾生薄福，不信禪定；設信一法，不信無量功德。如山左不識珍羞，井蛙之非海若，甚可憐愍。其能信者，知聖境難思，不生誹謗（云云）。

If the four immeasurables arise in conjunction with the fundamental, they become with outflows; if they arise in conjunction with the exceptional or pervasive illumination, they become both with outflows and without outflows; if they arise in conjunction with impurity, they become without outflows. Because the causes and conditions differ, the depths of the concentration of loving-kindness and the rest number in the hundreds of thousands of myriad kinds, ineffable to describe. For example, the four great elements of form in the desire realm create various types of land—blue, yellow, red, white, differing in height; create various trees, plants, and fruits—sweet, bitter, pungent, sour, medicinal, poisonous, fragrant, foul; create various human beings—handsome, ugly, clever, dull, poor, rich, good, evil; create various birds and beasts—feathered, horned, flying, running. Their boundless varieties and distinct categories do not intermingle, each according to its nature and allotment, functioning according to its capacity. Just as a person of meager merit relies only on barnyard grass and millet, not believing that there are sugarcanes and grapes, the pure dharmas of the form realm are also like this. The transformations of the factors and branches, with various flavors, are additionally blended together yet do not become confounded; up to the four immeasurable minds, they are all the more vast and broad. Why? Because sentient beings are immeasurable, imagining them obtaining happiness is likewise immeasurable; dharmas are immeasurable, and the factors and flavors arising in conjunction with dharmas are likewise immeasurable, beyond calculation. Sentient beings of meager merit do not believe in meditative concentration; even if they believe in one dharma, they do not believe in immeasurable merits. Like a rustic who does not recognize fine delicacies, or a frog in a well who disparages the god of the sea, they are truly pitiable. Those who can believe know that the sacred realm is inconceivable, and do not give rise to slander (and so forth).