仁王般若經疏 1.86

1.86

佛即知時下，說經時序中第七明如來起三昧分。知時者，大乘法可說之時。得眾生根者，知物機熟也。即從定起者，明如來善深達緣起、善識物機，欲現大用故所以起也。如來三業益物，上明放光雨華，是身業益物也；〈空品〉已下吐音陳教，明口業益物也。身口不孤，必兼於意業。意業冥加，動地等是意業益物也。將欲現口業，所以出定也。方坐蓮華師子座者，蓮華是濡膬，欲現奇特相也。師子座者，如《釋論》云「非是實師子，亦非木石師子。以如來是人中師子，所坐之處若座若床皆名師子也。」如金剛山王者，譬如須彌山安處大海，不為四風所動，表明如來智慧安處法性虛空，不為四種邪師所動，故言金剛山王也。大眾歡喜各各現無量神通者，上見如來入定廣現神力，情疑不決故，所以不喜；今見出定，坐師子座將欲說法，決我等疑、生我等解，慶利之深故名喜也。地及虛空大眾而住者，有神通者在空中停，無神通者在地也。

From "The Buddha then, knowing the time" downward is the seventh [part] within the introductory section of the time of expounding the sūtra, clarifying the division of the Tathāgata arising from samādhi. "Knowing the time" means the time when the Mahāyāna Dharma could be expounded. "Grasping the faculties of sentient beings" means knowing that the capacities of living beings were mature. "Immediately arose from samādhi" clarifies that the Tathāgata had thoroughly penetrated dependent origination and skillfully recognized the capacities of living beings, and wished to manifest great functioning, which is why he arose. The Tathāgata benefits beings through the three actions: above, clarifying the emission of light and raining down flowers, this is benefiting beings through physical action; from the "Chapter on Contemplating Emptiness" downward, uttering sound and delivering instruction, this clarifies benefiting beings through verbal action. Body and speech are not solitary; they necessarily combine with mental action. The hidden assistance of mental action, such as shaking the earth, is benefiting beings through mental action. Intending to manifest verbal action, he therefore emerged from samādhi. "Sat squarely on the lotus lion throne": a lotus is soft and delicate; he wished to manifest a marvelous appearance. As for the lion throne, as the Commentary says: "It is not a real lion, nor is it a lion of wood or stone. Because the Tathāgata is the lion among humans, wherever he sits, whether seat or couch, is called a lion [throne]." "Like the king of vajra mountains": just as Mount Sumeru rests securely in the great ocean, unmoved by the four winds, it symbolizes that the Tathāgata's wisdom rests securely in the empty space of dharmatā, unmoved by the four kinds of heterodox teachers; hence it is called the king of vajra mountains. As for "the great assembly rejoiced, and each manifested immeasurable supernatural powers": above, seeing the Tathāgata enter samādhi and extensively manifest supernatural powers, their feelings of doubt were unresolved, so they did not rejoice; now seeing him emerge from samādhi and sit on the lion throne about to expound the Dharma, resolving our doubts and producing our understanding, the depth of rejoicing in benefit is called rejoicing. "Dwelling as a great assembly on the ground and in empty space": those with supernatural powers stayed in the air, while those without supernatural powers were on the ground.