大乘起信論裂網疏 6.131

6.131

初學菩薩已解一心真如生滅二門而修信行，但止觀力微境緣粗惡，未入正定聚中，不能保其無退，故更示此勝異方便，令仗自心中之他佛度脫佛心中之自身也。須知前止觀門名念自佛三昧，今示念佛菩薩即念他佛三昧，以念佛及菩薩不生妄想分別，即是止行，了知諸佛菩薩有大神通，巧便能救拔我及諸眾生，即是觀行，所以修止觀時設見佛菩薩形，知是魔事不生取著，今念佛菩薩時，設更別商止觀，大似騎牛覓牛矣。然正念佛菩薩時，或得見佛菩薩，即應了知唯心所現，萬勿取著，勿生喜動、勿向人說，如遠公生平三見聖相不語一人，此為要訣。唯至臨終見佛菩薩，方是感應道交，定非魔事不必致疑，以佛菩薩得大神通，決定護念有緣念佛眾生，不失時故。言發大誓願者，為度眾生求生淨土，非為自身獨出生死，有此菩提弘願方是往生正因，不然縱令念佛菩薩，與佛菩薩氣分不相契合，不能生淨土也。

A beginner bodhisattva already understands the two aspects of the one mind, tathatā and arising and ceasing, and cultivates the practice of faith. However, their power of calm abiding and insight is weak and external conditions are coarse and evil; having not yet entered the group of definite [attainment], they cannot guarantee they will not regress. Therefore, this superior and extraordinary expedient means is further shown, causing them to rely on the other-Buddha within their own mind to deliver their own body within the Buddha's mind. One must know that the previous aspect of calm abiding and insight is called the samādhi of mindfully recollecting the self-Buddha, while the present teaching on mindfully recollecting the Buddhas and bodhisattvas is the samādhi of mindfully recollecting the other-Buddha. Because not giving rise to false conceptual distinctions while mindfully recollecting the Buddhas and bodhisattvas is itself the practice of calm abiding; and fully knowing that all Buddhas and bodhisattvas possess great supernormal powers and skillful means capable of rescuing myself and all sentient beings is itself the practice of insight. For this reason, when cultivating calm abiding and insight, if one should see forms of Buddhas and bodhisattvas, one knows they are demonic phenomena and does not grasp at them. Now, while mindfully recollecting Buddhas and bodhisattvas, if one were to deliberately discuss calm abiding and insight separately, it would be very much like riding an ox to look for an ox. However, when precisely mindfully recollecting Buddhas and bodhisattvas, if one should happen to see Buddhas and bodhisattvas, one must immediately understand that they are manifestations of mind alone: on no account grasp at them, do not give rise to excited delight, and do not speak of it to others. Just as Master Huiyuan in his lifetime saw holy manifestations three times and did not speak of them to a single person—this is an essential instruction. Only when seeing Buddhas and bodhisattvas on the verge of death is it an actual spiritual resonance and mutual encounter; it is definitely not a demonic phenomenon and there is no need to raise doubts, for Buddhas and bodhisattvas possess great supernormal powers and unfailingly protect and remember those sentient beings who have karmic affinity and mindfully recollect the Buddha, never missing the right time. The statement 'making a great vow' means seeking rebirth in the Pure Land for the sake of delivering sentient beings, not solely for oneself to escape birth and death. Having this great vow of bodhi is precisely the correct cause of rebirth. Otherwise, even if one were to mindfully recollect Buddhas and bodhisattvas, one's disposition would not harmonize with that of the Buddhas and bodhisattvas, and one could not be reborn in the Pure Land.