摩訶止觀 7.189

7.189

初所觀境者：若舉足、下足，足是色法，色由心運，從此至彼，此心依色，即是色陰；領受此行，即受陰；於行計我，即想陰；或善行、惡行，即行陰；行中之心，即識陰。行塵對意則有界、入；乃至眼色、意法亦如是。是陰界入於舉、下間悉皆具足。如此陰入即是無明與行緣合，生行中陰界入。陰界入不異無明，無明即是法性，法性即是法界；一切法趣行中，是趣不過。一陰界入，一切陰界入；一多，不一不多，不相妨礙。是名「行中不思議境」。達此境時與慈悲俱起，傷己昏沈，無量劫來常為陰入迷惑欺誑，今始覺知一切眾生悉是一乘。昏醉倒解甚可憐愍，誓破無明作眾依止。安心定慧而寂照之。心既得安，遍破見思、無知、無明三諦之障，橫竪皆盡。又善識通塞，終不於中取藥成病。善知道品榮枯念處，雙樹中間入般涅槃。又善知行中對治六度，助開涅槃門。深識次位，知我此行未同上聖，慚愧進修無有休已。能於行中外降名利，內伏三障，安忍不動。法愛滯著，莫令頂墮。十法成就，世入銅輪，證無生忍。得一大車，高廣嚴淨，眾寶莊校，其疾如風，嬉戲快樂。乘是寶乘直至道場。是約行緣作觀，治無明糠，顯法性米。舉足下足道場中來，具足佛法矣。例前可知。

First, the object to be contemplated: when lifting or lowering a foot, the foot is physical form (rūpa). Form is moved by the mind, going from here to there. This mind relying on form is the aggregate of form; receiving this walking is the aggregate of sensation; conceiving of a self in the walking is the aggregate of perception; whether it is good walking or evil walking is the aggregate of volitional formations; the mind within walking is the aggregate of consciousness. Walking as an object confronting the mental faculty constitutes dhātus and āyatanas; up to the eye and form, the mind and mental dharmas, it is also like this. These aggregates, realms, and bases are completely present within the lifting and lowering [of the feet]. Such aggregates and bases are simply the coming together of ignorance and the condition of walking, generating the aggregates, realms, and bases within walking. The aggregates, realms, and bases are not different from ignorance; ignorance is dharmatā; dharmatā is the dharmadhātu. All dharmas converge within walking; this convergence cannot be exceeded. One aggregate, realm, or base is all aggregates, realms, and bases; the one and the many, neither one nor many, do not obstruct one another. This is called the 'inconceivable realm within walking'. When one attains this realm, it arises together with compassion, lamenting one's own stupor: for immeasurable eons one has constantly been deluded and deceived by the aggregates and bases, and only now does one awaken to know that all sentient beings are of the One Vehicle. Their drunken delusion and inverted understanding are deeply pitiable; one vows to destroy ignorance and serve as a refuge for the multitude. Settling the mind in concentration and wisdom, one quiescently illuminates it. Once the mind is settled, it universally destroys the delusions of view and thought, ignorance, and the obstacles to the three truths, exhausting them both horizontally and vertically. Moreover, one skillfully recognizes what is open and what is blocked, never taking medicine to create illness therein. One skillfully knows the blooming and withering of the wings of bodhi in the smṛtyupasthānas, entering parinirvāṇa between the twin trees. Moreover, one skillfully knows the remedial six perfections within walking, helping to open the gate of nirvāṇa. Deeply discerning the stages and ranks, knowing that this practice of mine does not yet equal the superior sages, with shame and humility one advances in cultivation without rest. Within walking, one is able externally to quell fame and gain, and internally to subdue the three obstacles, remaining patiently immovable. If attachment to Dharma-love arises, do not let it cause a fall from the peak. When the ten methods are perfected, one enters the copper wheel [rank] in this world and realizes the patience of non-arising. One obtains a great cart, high, broad, adorned, and pure, decorated with many jewels, swift as the wind, playful and joyful. Riding this jewelled cart, one goes straight to the bodhimaṇḍa. This is cultivating contemplation based on the condition of walking, removing the chaff of ignorance and revealing the rice of dharmatā. Lifting and lowering one's feet, one comes to the bodhimaṇḍa, fully endowed with the Buddha's dharmas. The rest can be understood by analogy with the previous.