華嚴經探玄記 4.98

4.98

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.