大方廣佛華嚴經隨疏演義鈔 61.34

61.34

第二禪。疏「覺觀麁動發生三識」者，謂眼耳身。遠公云：「初禪之中覺觀有三：一定心、二出定時、三識身力麁動覺觀。此三並是動亂之心，二禪勝靜皆盡遣之。」二內淨之義前已總釋，此具二宗，《顯揚》、《雜集》名內等淨。《顯揚》第二云「謂為對治尋伺故，攝念正知，於自內體其心捨住，遠離尋伺塵濁法故，名內等淨。」《雜集》疏云「所言等者，謂內定體由離尋伺體得平等捨住。又念慧非一，故名平等。」若《婆沙》云「謂信平等，令內心淨。」

The second dhyāna. Regarding the commentary's "vitarka and vicāra are coarse and active, giving rise to three consciousnesses": these refer to eye, ear, and body [consciousnesses]. Master Huiyuan says: "Within the first dhyāna, vitarka and vicāra are threefold: first, the concentrated mind; second, when emerging from concentration; third, the vitarka and vicāra of the coarse and active force of the bodily consciousnesses. All three are turbulent minds; the superior stillness of the second dhyāna dispels them all." Second, the meaning of 'inner serenity' was previously explained in general; here it includes two traditions. The Xianyang and Samuccaya call it 'inner equal serenity'. Fascicle two of the Xianyang says: "That is, in order to counter vitarka and vicāra, gathering mindfulness and correct knowledge, one's mind abides in equanimity within one's own internal essence; because it is free from the defiled dharmas of vitarka and vicāra, it is called inner equal serenity." The commentary to the Samuccaya says: "What is called 'equal' means that the essence of inner concentration, through freedom from vitarka and vicāra, obtains an essence of abiding in impartial equanimity. Furthermore, since mindfulness and wisdom are not single, it is called equality." If according to the Vibhāṣā, it says: "That is, faith is equal, causing the inner mind to be serene."