請觀音經疏闡義鈔 4.25

4.25

「覺觀三種」者，一者明利心中覺觀，謂於修定時三毒之中亦無的緣，或緣貪、或緣瞋、或緣癡，而所緣之事分明了了。二半明半昏心中覺觀，明則覺觀的緣思想不住，昏則無記瞪矒無所覺了。三一向沈昏心中覺觀，謂雖心昏闇如睡眠中，而切切攀緣覺觀不住。「即有三治」者，一明利者教令數息，數息之法，於沈審心中記數，能治明利。半昏半明者應教令隨，隨息出入則心常依息，若但數息即有扶昏之失，若但觀息亦有扶亂之失，不明善對治也。三昏沈者應教觀息，求其根原，出無分散、入無積聚，不見定相心眼即開，破於昏沈。「恚有三種」下，文闕注云云。「三種」者，一非理瞋，謂修定時瞋覺歘起，無問是理非理、他犯不犯。二順理瞋，謂外人實來惱觸。三諍論瞋，謂己所解為是，謂他所說為非，既他說不順己情，即心生惱覺。「欲有內外」者，即此內外以成三種。一外貪欲，謂修定時貪欲心生，男即緣女、女即緣男，取其色貌等。二內外貪欲，謂非但貪外男女，復自緣己身形貌，摩頭拭頸念念染著。三遍一切處貪欲，謂非但愛著內外正報，而復於一切五塵依報起貪也。「癡有斷常性」者，此亦三種：一計斷常、二計有無、三計世性。此三並是著諸邪見，不出生死，是故通名愚癡。斷常者，推尋三世，若謂滅即墮斷中，若謂不滅即墮常中。有無者，謂我及陰等諸法，為定有耶？為定無耶？乃至非有非無耶？世性者，謂由有微塵故有實法，有實法故便有四大，有四大故而有假名及諸世界。「業有沈浮惡境」者，惡業障道亦有三種：一沈昏暗弊障，謂於修定時昏沈暗睡、無記瞪矒，無所別知，障諸禪定。二惡念思惟障，謂雖不沈昏，而惡念心生，或念欲法、十惡四重五逆、毀禁還俗等事。三境界逼迫障，謂身或卒痛，覺有逼迫之事，見諸外境或見無頭手足等，或復夢中見諸惡相。

Regarding "three kinds of vitarka and vicāra": First is vitarka and vicāra in a clear and sharp mind, meaning that when cultivating samādhi, among the three poisons there is no specific object, yet it focuses on greed, on anger, or on delusion, and the matters focused upon are distinct and clear. Second is vitarka and vicāra in a half-clear and half-dark mind: when clear, vitarka and vicāra grasp specific objects without thoughts resting; when dark, it is non-defined, blank and staring, without any comprehension. Third is vitarka and vicāra in an entirely sunken and dark mind, meaning that although the mind is darkened as if in sleep, it intensely clings to conditions, with vitarka and vicāra not resting. Regarding "there are three counteragents": For the clear and sharp one, one teaches counting the breath; the method of counting the breath involves keeping count within a sunken and deliberate mind, which can counteract sharpness. For the half-dark and half-clear one, one should teach following: following the breath in and out allows the mind to constantly rely on the breath. If one merely counts the breath, there is the fault of fostering darkness; if one merely contemplates the breath, there is also the fault of fostering disorder, which does not illuminate a skillful counteragent. For the sunken and dark one, one should teach contemplating the breath: searching for its root and source, going out without dispersing, coming in without accumulating; not seeing any mark of samādhi, the eye of the mind immediately opens, destroying the sunken darkness. Below "anger has three kinds", the text is missing, with the note saying "and so forth". Regarding the "three kinds": First is irrational anger, meaning that when cultivating samādhi, thoughts of anger suddenly arise, without asking whether it is reasonable or unreasonable, or whether another has committed an offense or not. Second is reasonable anger, meaning that someone outside truly comes to disturb and annoy. Third is dispute anger, meaning taking one's own understanding as right and what others say as wrong; since what the other says does not accord with one's own feelings, thoughts of vexation arise in the mind. Regarding "desire has internal and external": it is precisely from these internal and external aspects that three kinds are formed. First is external greed and desire, meaning that when cultivating samādhi, a mind of greed and desire arises: a man focuses on a woman, a woman focuses on a man, grasping their physical forms and appearances. Second is internal and external greed and desire, meaning not only being greedy for external men and women, but also focusing on one's own physical appearance, stroking the head and rubbing the neck with thought-by-thought defiled attachment. Third is omnipresent greed and desire, meaning not only cherishing internal and external direct retributions, but also giving rise to greed toward all dependent retributions of the five sense objects. Regarding "delusion has annihilation, permanence, and inherent nature": these are also of three kinds: first is positing annihilation and permanence, second is positing existence and nonexistence, and third is positing worldly primary nature. All three of these are attachments to various heterodox views that do not transcend birth and death; therefore they are generally called delusion. As for annihilation and permanence: examining the three periods of time, if one claims they cease, one falls into annihilation; if one claims they do not cease, one falls into permanence. As for existence and nonexistence: it means wondering whether phenomena such as the self and the skandhas are definitely existent, definitely nonexistent, or even neither existent nor nonexistent. As for worldly primary nature: it means that because subtle atoms exist, real phenomena exist; because real phenomena exist, the four great elements exist; because the four great elements exist, provisional designations and various worlds exist. Regarding "karma has sunken, floating, and evil realms": evil karma that obstructs the path also has three kinds: First is the obstacle of sunken darkness and blockage, meaning that when cultivating samādhi, one is sunken in dark sleep, non-defined, blank and staring, without distinct knowledge, obstructing all dhyāna-samādhis. Second is the obstacle of thinking evil thoughts, meaning that although not sunken in darkness, thoughts of evil arise in the mind, or one thinks of desire-realm dharmas, the ten unwholesome deeds, the four grave offenses, the five heinous sins, violating precepts, returning to lay life, and such matters. Third is the obstacle of harassment by sensory realms, meaning that the body suddenly suffers pain, perceiving oppressive events, seeing external realms such as persons without heads, hands, or feet, or seeing various evil signs in dreams.