摩訶止觀 9.127

9.127

念佛、根本各是一邊，覺此念佛境界，故名「覺支」；分別念佛有種種相、種種功德法門，皆分明識，是為「觀支」；如是見已，心大歡喜，慶悅內充，名「喜支」；一心安隱，遍體怡樂，名「樂支」；無緣無念，湛湛深入，名「一心支」。如是五支與念佛法同起，如來功德力熏，味倍餘支，不可稱說，證者自知。但佛法功德、相好無量，所發得三昧亦應無量，所發五支亦復無量，不可說、不可說。一一五支皆具十種功德眷屬支林。是為因念佛三昧發得初禪，乃至四空、特勝、通明、不淨、背捨、慈心等亦復如是（云云）。

Mindfulness of the Buddha and the fundamental [dhyāna] are each on one side: being aware of this realm of mindfulness of the Buddha is called the 'factor of initial application'; discerning that mindfulness of the Buddha has various marks and various Dharma gates of merit, clearly recognizing them all, is the 'factor of sustained application'; having seen this, the mind feels great joy, internally filled with exultation, which is called the 'factor of joy'; the single mind is tranquil, the entire body pleased and comfortable, which is called the 'factor of bliss'; free of conditions and thoughts, calm and deeply immersed, which is called the 'factor of one-pointedness of mind'. These five factors arise together with the practice of mindfulness of the Buddha; permeated by the power of the Tathāgata's merit, their flavour is twice that of other factors, beyond description, known only to those who realize it. Since the merits and marks of the Buddha-dharma are immeasurable, the samādhis brought forth should also be immeasurable, and the five factors brought forth are likewise immeasurable, unspeakable and unspeakable. Each of the five factors is fully equipped with the ten merits, retinue, and branches. In this way, due to the samādhi of mindfulness of the Buddha, the first dhyāna is brought forth; and so on up to the four immaterial absorptions, the exceptional [absorptions], clear penetration, impurity, the eight liberations, benevolence, and so forth, which are also like this.