無量壽經連義述文贊 1.31

1.31

經曰「吉祥感徵」至「跏趺而坐」者，述云：此第三、瑞草應聖也。菩薩即知過去諸佛皆坐淨草而成正覺，時釋天變其身為刈草人在菩薩右持草而立，其草青紺如孔雀尾。漸問名，答曰吉祥。便作是念：「欲求利自他，吉祥立我前，定證菩提故。」說頌曰：「吉祥汝今時，宜速施淨草。我當坐是草，降伏彼魔軍。若證寂滅時，即問無上道。」吉祥聞此言，手持淨妙草，住於菩薩前：「幸先授菩提，然後受淨草。」菩薩報吉祥：「非唯坐淨草，即護大菩提。應修無量德，方蒙諸佛記。吉祥汝應知，我證菩提已，分布諸世間，汝當於我所，聽受甘露法。」菩薩取草周遍敷設，將證菩提而面向東，於淨草上結跏趺坐。發大誓言：「我今若不得無上大菩提，寧可碎是身終不起座。」總而言之，佛將成道，感此吉祥而為瑞，知必成覺而普利，故云吉祥感徵。徵，瑞也。即以此瑞示當所成功果福祚，故云表章功祚。祚，之阿反，福也助也。章，亦顯也。受草之意，證大菩提而利眾生，故云哀受施草。寄樹成覺，故云佛樹，即三千界之中心也。眾生宜見既有萬品，故佛應示座亦不定。聖教而同，意在此也。結跏趺者，即伏魔之坐。坐有二相：一、降伏坐，以左押右；二、吉祥坐，以右押左。我今雖伏魔，意想成佛，故作吉祥坐。加者，重也，即交置足而坐。有為「跏」者，不知所從。

The sūtra says: "Auspiciousness induced an omen ... and sat cross-legged." Commentary: This is the third [part], the auspicious grass responding to the sage. The Bodhisattva knew that the past Buddhas all sat upon pure grass to attain right awakening. At that time, the lord Śakra transformed his body into a grass-cutter, standing on the Bodhisattva's right holding grass; that grass was bluish-green like a peacock's tail. Gradually asking his name, he replied, "Svastika" (Auspiciousness). [The Bodhisattva] then had this thought: "I seek to benefit myself and others; Auspiciousness stands before me—I will surely attain bodhi." He spoke a verse: "Svastika, now at this time, / You should quickly give the pure grass. / I shall sit upon this grass / And subdue that demonic army. / When I attain quiescent extinction, / I shall ask of the unsurpassed Path." Svastika, hearing these words, held the pure and wondrous grass in his hands and stood before the Bodhisattva: "I pray that you first confer the prediction of bodhi, and only then accept the pure grass." The Bodhisattva told Svastika: "It is not merely by sitting on pure grass that one protects great bodhi. One must cultivate immeasurable virtues before receiving the prediction of the Buddhas. Svastika, you should know: after I attain bodhi and distribute [the Dharma] among the various worlds, you shall, in my presence, hear and receive the nectar of the Dharma." The Bodhisattva took the grass and spread it all around; about to attain bodhi, he faced east and sat cross-legged upon the pure grass. He made a great vow: "If I do not now attain unsurpassed great bodhi, I would rather this body be shattered and never rise from this seat!" In summary, when the Buddha was about to attain the Way, this Svastika (Auspiciousness) served as an omen; knowing that he would surely achieve awakening and universally bring benefit, it is said that "auspiciousness induced an omen." "Zheng" (omen) means an auspicious sign. Using this omen to display the fruits of success, blessing, and prosperity to come, it is said to "manifest the blessing of merit." "Zuo" (blessing) is pronounced zhi-e; it means blessing and assistance. "Zhang" (manifest) also means to reveal. The intention in receiving the grass was to attain great bodhi and benefit sentient beings; hence it says "compassionately receiving the offered grass." Relying on the tree to attain awakening, it is called the Buddha-tree, which is the center of the trichiliocosm. Because sentient beings who ought to witness it are of myriad kinds, the seat manifested by the Buddha in response is likewise not fixed. That the sacred teachings are identical in meaning lies in this. Sitting cross-legged is the seat for subduing demons. There are two kinds of postures: first, the subduing posture, placing the left over the right; second, the auspicious posture, placing the right over the left. Although I now subdue the demons, with the intent focused on becoming a Buddha, I thus assume the auspicious posture. "Jia" (加) means overlapping, that is, sitting with crossed feet. Some write it as 跏, without knowing its origin.