請觀音經疏闡義鈔 4.25

4.25

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.