摩訶止觀 9.128

9.128

云何因禪發得念佛三昧？行者若發根本等諸禪，於定心中忽然憶念諸佛如來，感動福德由於相好，相好由於善業，三種法門與心相應，豁豁明了。此法發時，禪定五支倍增其妙，四禪、特勝、背捨等亦如是。此念佛定亦有二種：一、隱沒，二、不隱沒。若先得隱沒，解佛功德，憶識明了，然後得不隱沒，明見光相，瞻奉神容，的的分明者，此非是魔，能增進功德、扶疏善根。因於念佛，廣能通達六念法門：所謂念佛功德法門，即是念法；弟子受行，念相業、體、果三事和合，名念僧；此即以念僧、以念佛、以念法，善奪諸惡念，即是念捨；如是念時信敬慚愧，即是念戒；念此定中支林功德與諸天等，即是念天。三自念，三念他，乃至通達一切法，於念佛門成摩訶衍。如薩陀波崙見佛時，得無量法門，內外皆不隱沒。若內闇隱沒，不識一箇功德法門，而外見光相溢目者，此是魔也；折善芽莖，損道華果。今時人見佛，心無法門，皆非佛也。

How is the buddha-mindfulness samādhi manifested through dhyāna? If a practitioner brings forth the fundamental and other dhyānas, and within the concentrated mind suddenly brings to mind the Buddhas and Tathāgatas, being moved that their merit and fortune derive from their marks and signs, and that their marks and signs derive from wholesome karma, these three Dharma gates accord with the mind and become brilliantly clear. When this Dharma arises, the five limbs of dhyāna concentration redouble their excellence; the four dhyānas, the superior practices, the liberations, and so forth are also like this. This buddha-mindfulness concentration also has two kinds: first, concealed; second, unconcealed. If one first attains the concealed, understanding the Buddha's merits and recalling them with clear discernment, and later attains the unconcealed, clearly seeing the light and marks and gazing in reverent devotion upon the divine countenance with absolute clarity, then this is not Māra; it can enhance merit and foster wholesome roots. Relying on mindfulness of the Buddha, one broadly penetrates the Dharma gates of the six recollections: namely, recollection of the Dharma gate of the Buddha's merits is recollection of the Dharma; disciples receiving and practicing it, recollecting the harmony of the three matters—the karma, essence, and fruition of the marks—is called recollection of the Saṅgha; using this recollection of the Saṅgha, recollection of the Buddha, and recollection of the Dharma to wholesomely eradicate all unwholesome thoughts is recollection of relinquishment; recollecting in this way with faith, reverence, shame, and remorse is recollection of morality; recollecting that the merits of the branches and limbs within this concentration equal those of the devas is recollection of the devas. Three are recollection of self, three are recollection of others, extending to penetrating all dharmas and accomplishing the Mahāyāna within the gate of buddha-mindfulness. Just as when Sadāprarudita saw the Buddha, he attained immeasurable Dharma gates, with both interior and exterior unconcealed. If the interior is dark and concealed, not discerning a single Dharma gate of merit, while on the outside light and marks overflow before the eyes, this is Māra; it snaps the sprout and stem of goodness and damages the flowers and fruits of the Path. When people of today see a buddha without any Dharma gates in mind, these are none of them a buddha.