摩訶止觀 2.66

2.66

前約十二事共論檀，今約一一事各各論六。行者行時，以大悲眼觀眾生，不得眾生相，眾生於菩薩得無怖畏，是為行中檀。於眾生無所傷損，不得罪福相，是名尸。行時心想不起，亦無動搖，無有住處，陰入界等亦悉不動，是名忍。行時不得舉足下足，心無前思後覺，一切法中無生、住、滅，是名精進。不得身、心、生死、涅槃，一切法中無受念著，不味不亂，是名禪。行時頭等六分如雲如影，夢幻響化，無生滅斷常，陰界入空寂，無縛無脫，是名般若。具如《首楞嚴》中廣說。

Previously, the twelve items were collectively discussed with regard to dāna; now each single item is individually discussed with regard to the six [pāramitās]. When a practitioner is walking, he observes sentient beings with the eye of great compassion without grasping the characteristics of sentient beings, so that sentient beings obtain fearlessness before the bodhisattva: this is dāna within walking. Causing no injury or harm to sentient beings, and obtaining no characteristics of transgression or merit: this is called śīla. While walking, mental thoughts do not arise and there is no wavering, nor is there any place of abiding, and the aggregates, sensory bases, and realms are all unmoving: this is called kṣānti (patience). While walking, one cannot grasp lifting the foot or placing the foot; the mind has no prior thinking or subsequent awareness, and among all dharmas there is no arising, abiding, or ceasing: this is called vīrya (vigor). Not grasping body, mind, birth-and-death, or nirvāṇa, having no clinging to perceptions or thoughts among all dharmas, not relishing and not being distracted: this is called dhyāna. While walking, the six parts [of the body], such as the head, are like clouds, like shadows, like dreams, illusions, echoes, or phantoms, free from arising, ceasing, annihilation, and permanence; the aggregates, realms, and bases are empty and quiescent, free from bondage and liberation: this is called prajñā. This is fully and broadly explained in the Śūraṅgama[-samādhi Sūtra].