金剛般若經贊述 1.60

1.60

「敷座而坐」者，謂欲顯所說法最勝，故世尊自敷其座，如覩尊位，不令餘人敷座具也。「而坐」者，無著論釋云，顯示唯寂靜者於法能覺能說，故此顯世尊端身正念者，為表內能覺了真理，外能說無相法故也。《能斷金剛》云「住背面念」者，背謂疎遠義，面謂觀向義，謂以智觀理，如鏡鑒面也。所言背者，背生死；面者，向涅槃。背者，捨煩惱；面者，證真理。背者，離有、空；面者，處中道。如是應知。或云「對面念」者，是視矚義，謂以智達理，如視矚其面故也。

"Spreading his seat and sitting down" means that wishing to show the Dharma to be preached is supreme, the Bhagavat spreads his own seat; just as when beholding a venerated position, he does not let other people spread the seating gear. Regarding "sitting down", Asaṅga's commentary explains that it shows only one who is tranquil is able to awaken to and preach the Dharma. Therefore, this shows that the Bhagavat's upright body and right mindfulness symbolize that internally he can awaken to the true principle and externally he can preach the signless Dharma. The Vajracchedikā says "dwelling in mindfulness facing away and toward": "facing away" has the meaning of estrangement, and "facing toward" has the meaning of gazing toward; that is, using wisdom to contemplate the principle, like a mirror reflecting a face. What is called "facing away" turns away from saṃsāra; "facing toward" turns toward nirvāṇa. "Facing away" abandons afflictions; "facing toward" realizes the true principle. "Facing away" is free from existence and emptiness; "facing toward" abides in the middle way. It should be known in this way. Or it is said "mindfulness facing directly", which has the meaning of gazing upon, meaning that one penetrates the principle with wisdom, just like gazing upon one's face.