法華文句記 7.35

7.35

踞師子床作所表釋者，事師子座亦無師子之形，但有所表。故《大論》云：「佛為人中師子，故佛所坐名師子座，佛之所說名師子吼。」諸聲聞人述佛所說，尚得名為作師子吼，部雖兼別從勝從本，故曰「圓報」，此乃取機之本，故此下去皆須圓釋。「寶几」等者，一几承於二足，定慧所依無殊，從定名諦、從慧名境，具如《止觀》第三。故合云「無生定慧依真如境」，即定慧力莊嚴法身，從所名能故云「無生定慧」。言「依真如境」者，託境成觀故名為「依」，果體起用復名為「依」，又從因說因性有修故名為「依」。

Sitting on the lion throne is explained as an expression of what it represents: in concrete phenomena, the lion throne also does not have the shape of a lion, but merely represents something. Thus the Da Zhidu Lun says: "The Buddha is the lion among men; therefore the seat where the Buddha sits is called the lion throne, and what the Buddha expounds is called the lion's roar." When various śrāvakas expound what the Buddha has said, they can still be named as making the lion's roar. Although the section encompasses the distinct, following the superior and the origin, it is therefore called the "perfect reward [body]"; this takes the origin of the capacity, so from here downward all must be explained in terms of the perfect. Under "Jeweled footstool" and so forth: one footstool supports two feet; that upon which concentration and wisdom rely is no different: in terms of concentration it is called truth, and in terms of wisdom it is called the object, fully as in the third fascicle of the Zhǐguān. Therefore the match states: "Non-arising concentration and wisdom rely on the object of thusness." That is, the power of concentration and wisdom adorns the dharmakāya; naming the active through the passive, it therefore says "non-arising concentration and wisdom." Saying "rely on the object of thusness": lodging in the object to accomplish contemplation is therefore called "relying"; the fruition-essence giving rise to function is also called "relying"; again, speaking from the cause, the causal nature having cultivation is therefore called "relying."