華嚴經探玄記 4.98

4.98

第八毛光覺照三昧，於中有八十九頌，分四：初一標門及意、二「所放光」下正辨業用、三「是名」下結所依本、四「所修行業」下重釋成分齊。第二業用中有二：初明一毛光用、二「如一毛」下類顯多毛。前一毛中復二：初略辨四十三門、二「如是等比」下廣結恒沙，謂此菩薩身同法界，窮盡九世、遍該塵道，常有如此光明大用無休息時，是故此光常定。恒有恒無，於淨眼者，無時不見故恒有；無淨眼者，無時暫見故恒無。法光常定，廢興在緣故也。前中四十三門內一一皆有三義，一出光名、二顯光益、三出光因。初光中，因內或以言說顯三寶，或約事，如開佛門現塔形等。第二中，燈明離染闇，故得淨光。或燈照現淨境。三四二因內各二：一事因、二法因。第五歡喜光因內，一莊飾佛像令見者喜、二讚佛德令聞者喜故也。第六因中，一自樂三寶、二教他樂。寂靜光因內離十種非法語者，以惡語惱人，令他心不安靜，故是障也。依《燃燈經》，十種非法語：一妄語、二痛心語、三麁語、四苦惡語、五不喜語、六不樂語、七不愛語、八不入心語、九惱他語、十結怨語。又見佛光中，依西國法，有欲捨命者令面向西臥，於前安一立佛像，像亦面向西，以一旛頭挂像手指，令病人手捉旛脚，口稱佛名，作隨佛往生淨土之意。兼與燒香、鳴磬，助稱佛名。若能作此安處，非直亡者得生佛前，此人亦當得見佛光也。又樂法光因中有七：一聽、二說、三書、四愛、五護、六施、七行故也。此中護法者，通論有四義：一護理法，不滯見故；二護行法，令增長故；三護教法，說不倦故；四護果法，謂敵對惡王等，護住持三寶故。於此四處，皆不惜身命而存護也。第二廣結中，業者是光往因也，果是現光也。二俱同現者，過去因行以依十世門，故亦在此現也。第三結所依中，不亂故明了，故結定智二門也。第四重釋中，何須重釋者？以上云彼光覺悟一切眾生，何故乃有眾生而不見耶？釋中三：初二偈法說，於中有七種眾生得遇此光，以有緣故。一同業、二隨喜、三聞修、四見行、五修多德、六供多佛、七求大果。二有三偈半喻說，於中初二偈明機眼開閉喻、二有一偈半明機業善惡喻、三有一偈明聞法勝益。

Eighth is the samādhi of the pore-light's enlightening illumination. Therein are eighty-nine verses, divided into four: first, one marks the door and the intent; second, from 'the light emitted' downward, directly distinguishing the karmic function; third, from 'this is named' downward, concluding with the foundation upon which [it] relies; fourth, from 'the practices cultivated' downward, re-explaining to establish the scope. In the second, karmic function, there are two: first, clarifying the function of the light of one pore; second, from 'as in one pore' downward, analogously revealing the many pores. Within the previous 'one pore' there are again two: first, briefly distinguishing forty-three doors; second, from 'comparisons such as these' downward, extensively concluding with the sands of the Ganges, meaning that this bodhisattva's body is identical to the dharmadhātu, exhausting the nine times and pervading the paths of dust, constantly having such great function of light without any time of cessation; therefore this light is constantly settled. It is constantly existent and constantly non-existent: for those with pure eyes, there is no time they do not see it, so it is constantly existent; for those without pure eyes, there is no time they see it even briefly, so it is constantly non-existent. The light of Dharma is constantly settled; its decline or flourishing depends on conditions. Within the former forty-three doors, each has three meanings: first, presenting the name of the light; second, revealing the benefit of the light; third, presenting the cause of the light. In the first light, within the cause, either the Triratna is revealed by speech, or in terms of worldly phenomena, such as opening the Buddha's door to manifest the stupa's form, etc. In the second, the brightness of lamps departs from defiling darkness, hence attaining pure light; or the lamp illuminates and manifests a pure realm. Within the causes of the third and fourth, each has two: 1. phenomenal causes; 2. Dharma causes. Within the cause of the fifth, joy light: 1. adorning Buddha images causes viewers to rejoice; 2. praising the Buddha's virtues causes hearers to rejoice. Within the sixth cause: 1. rejoicing in the Triratna oneself; 2. teaching others to rejoice. In the cause of the tranquil light, departing from the ten kinds of non-Dharmic speech: because evil speech disturbs people and makes others' minds restless, it is an obstacle. According to the Dīpaṃkara Sūtra, the ten kinds of non-Dharmic speech are: 1. false speech; 2. hurtful speech; 3. coarse speech; 4. bitter and evil speech; 5. unpleasing speech; 6. disagreeable speech; 7. unlovely speech; 8. speech that does not enter the heart; 9. speech that afflicts others; 10. speech that engenders enmity. Furthermore, in the light of seeing the Buddha, according to the customs of the Western regions, when someone is about to relinquish life, they are made to lie facing west; a standing Buddha image is placed in front of them, the image also facing west, with the head of a banner hung from the image's finger, making the sick person hold the foot of the banner with their hand and invoke the Buddha's name with their mouth, intending to follow the Buddha to be reborn in the pure land. Concurrently, burning incense and ringing chimes assist in invoking the Buddha's name. If one can arrange matters thus, not only will the deceased be reborn before the Buddha, but this person will also get to see the Buddha's light. Furthermore, within the cause of the light of delighting in Dharma, there are seven: 1. hearing; 2. expounding; 3. copying; 4. loving; 5. protecting; 6. bestowing; 7. practicing. Protecting the Dharma here, generally discussed, has four meanings: 1. protecting the Dharma of principle, by not stagnating in views; 2. protecting the Dharma of practice, by making it grow; 3. protecting the Dharma of teaching, by expounding untiringly; 4. protecting the Dharma of fruition, namely confronting evil kings and the like, to protect and maintain the enduring Triratna. In these four places, one preserves and protects without begrudging bodily life. In the second, extensive conclusion, karma refers to the past causes of the light, and fruit is the present light. That both appear simultaneously is because past causal practices, by relying on the door of the ten times, also appear here. In the third, concluding with that upon which [it] relies, because of non-distraction there is clear comprehension, hence concluding with the two doors of samādhi and wisdom. In the fourth, re-explanation: why is re-explanation needed? Since it was said above that that light enlightens all sentient beings, why are there sentient beings who do not see it? In the explanation there are three: first, two gāthās of exposition through Dharma, wherein there are seven kinds of sentient beings who get to encounter this light because they have conditions: 1. same karma; 2. sympathetic joy; 3. hearing and cultivating; 4. seeing and practicing; 5. cultivating many virtues; 6. making offerings to many Buddhas; 7. seeking the great fruit. Second, there are three and a half gāthās of exposition through parables, wherein the first two gāthās clarify the parable of the faculties' eyes opening and closing; second, one and a half gāthās clarify the parable of the good and evil karma of capacities; third, one gāthā clarifies the superior benefit of hearing the Dharma.