仁王護國般若經疏 2.55

2.55

「佛即知時」下，第四明佛昇華座，即是如來赴感也。又佛現瑞，即良醫也。時眾設樂，即病人求救也。佛昇華座，即醫人授藥也云云。又放光是身業，入定是意業，即從座起說空觀是口業。又放光動地神通輪，入定得眾生根是他心輪，說空觀品是說法輪。「師子座」者，《大論》云「非是實師子，亦非木石師子，以如來是師子，所坐之處若床若坐皆名師子床座」也。「如金剛山王」者，金剛喻佛四德法身，一切不能沮壞。山王即須彌山，喻佛也，不為八風所動。又華座皆是現實報土。如山王是現尊特身，亦別接通也云云。

From "The Buddha then knew the proper time" onward is, fourth, clarifying the Buddha ascending the flower seat, which is the Tathāgata responding to the stimulus. Furthermore, the Buddha manifesting signs is the skilled physician; the assembly offering music at this time is the patient seeking salvation; the Buddha ascending the flower seat is the physician administering medicine, and so forth. Again, emitting light is physical karma; entering samādhi is mental karma; then rising from his seat and expounding the contemplation of emptiness is verbal karma. Moreover, emitting light and quaking the earth is the wheel of supernormal manifestations; entering samādhi and grasping sentient beings' capacities is the wheel of reading other minds; expounding the Chapter on Contemplating Emptiness is the wheel of teaching the Dharma. As for "lion throne," the Great Treatise says: "It is not an actual lion, nor a lion of wood or stone; because the Tathāgata is a lion, the place where he sits—whether couch or seat—is called a lion throne." As for "like the King of Diamond Mountains," diamond exemplifies the four virtues of the Buddha's dharmakāya, which nothing can destroy. The King of Mountains is Mount Sumeru, which exemplifies the Buddha, who is unmoved by the eight winds. Furthermore, the flower seat always manifests the Land of True Retribution. Being like the King of Mountains manifests the exalted specific body, which also represents the distinctive teaching接 shared teaching, and so forth.