摩訶止觀 9.94

9.94

此因緣三昧是慧性，此慧明故，即發根本。或根本與因緣相和，法味淳濃，不同單發五支。此三昧亦有隱沒、不隱沒。若內心但解因緣法，不生我倒者，但與根本相應，闇有此解，名為「隱沒」。若三昧發時其心明淨，見歌羅邏五皰開張生處、住處，亦見行業善惡，所為好醜，亦見未來生死之事，三世分明，是名「不隱沒」相。此二皆有空、明十法成就，是名根本由因緣發。乃至特勝、通明、背捨等，隱沒、不隱沒，由因緣發，亦復如是。

This samādhi of causes and conditions is of the nature of wisdom; because this wisdom is luminous, it brings forth the fundamental [dhyānas]. Or the fundamental [dhyānas] and causes and conditions harmonize together, the flavour of the Dharma being pure and rich, unlike the simple emergence of the five limbs alone. This samādhi also has hidden and unhidden aspects. If within one's mind one merely understands the phenomena of causes and conditions without producing the delusion of self, yet it only accords with the fundamental [dhyānas] and one possesses this understanding implicitly, this is called 'hidden'. If when the samādhi arises one's mind is clear and pure, seeing the birthplace and abiding place where the five blisters of the kalala expand, and also seeing the good and bad of karmic actions and what was done that was fair or foul, and also seeing matters of future birth and death, with the three periods of time clearly distinct—this is called the 'unhidden' characteristic. Both of these possess the ten phenomena of emptiness and luminosity accomplished; this is called the fundamental [dhyānas] arising from causes and conditions. Up to the supreme, universal illumination, the liberations, and so forth, whether hidden or unhidden, arising from causes and conditions, it is likewise so.