大般涅槃經疏 1.41

1.41

Next, from "At that time" onward is the summoning by light. The text has four [parts]: first, the time of the light; next, the place from which it emerges; third, where the light shines; fourth, the benefit of the light. As for the first passage: the time of dawn at the boundary of twilight and morning symbolizes the arising of the light of wisdom and the extinction of the darkness of delusion, which is the power of nirvāṇa. For the sake of this opportune condition, it is emitted in the early morning. Next, clarifying the place of the light: it is the face-gate, the mouth. The mouth is not of the six colors, yet the six colors are in the mouth, symbolizing that the buddhadhātu is not the six yet not separate from the six dharmas. Furthermore, blue, yellow, red, and white are definite colors, symbolizing adapting to one's own mind. Crystal and agate are indefinite colors that change according to objects, symbolizing adapting to the minds of others. Moreover, the place where great-bodied sentient beings dwell in the ocean of the great nirvāṇa has various turtles and fish and various rare gems whose illumination is of variegated colors, which precisely should symbolize this. Furthermore, to deliver the six destinies and purify the six faculties, it therefore emits the six colors. Third, from "the light universally illuminated this" onward clarifies where it shines. The three thousand [realms] up to the ten directions is the horizontal illumination. If we draw an analogy to the sound, there should be vertical illumination; that it does not mention vertical illumination is because height and breadth mutually imply each other. Fourth, from "those among them" onward is the benefit of the light. Others up to this point determine them to be a new assembly. Since there are the words "those among them", why must one say "new"? Furthermore, it mentions the three karmas, etc., which can be understood. Now the text has two [parts]: first, eliminating the three obstacles. The sentient beings of the six destinies are the retributive obstacle; the sinful defilements are the karmic obstacle; the affliction obstacle is as in the text. Next, from "all these" onward, the three karmas longing and producing goodness can easily be seen in the text. When obstacles are removed and goodness arises, one swiftly attains sight of the Buddha; pointing to the summoning by light, the intention of the preface to the practice of nirvāṇa lies in this.