摩訶止觀 9.93

9.93

如是思惟，觀智起時，人我邪計即破；定心怗怗，從麁入細，欲界、未到，乃至根本；五支功德次第而起。覺因緣空無有主，名「覺支」；三世流轉，更相因賴，明識無差，名「觀支」；得因緣智，深識三世，豈不欣幸？名「喜支」；定法持心，恬愉美妙，名「樂支」；定心湛然，無緣無念，名「一心支」。

When one contemplates in this way and the wisdom of contemplation arises, the perverse notion of a personal self is shattered; the mind in concentration becomes settled and calm, passing from coarse to subtle, through the desire realm, the threshold concentration, and up to the fundamental [dhyānas]; the virtues of the five limbs arise in succession. Discerning that causes and conditions are empty and lack a master is called the 'investigation limb'; clearly discerning without error that the three periods of time revolve in mutual dependence is called the 'examination limb'; having obtained the wisdom of causes and conditions and profoundly knowing the three periods of time, how could one not rejoice? This is called the 'joy limb'; the phenomenon of concentration sustaining the mind with tranquil pleasure and sublime beauty is called the 'bliss limb'; the concentrated mind being clear and still, free of conditioned objects and thoughts, is called the 'one-pointedness limb'.