起信論疏筆削記 19.12

19.12

正脚等者，押一脚為半加。於中以右押左為降魔坐，以左押右為吉祥坐。若兩脚相押為全加，此坐能令儀相端好，廣如《智論》說。故偈云：見畫加趺坐，魔王尚驚怖，何況入道人，端身不傾動。緩衣帶者，恐坐久氣滿不安故。不令脫落者，儀相不妙，或恐風寒故。約上齶者，禦風閉氣，免神散心馳故。然欲閉口，先且吐胸中穢氣，吐時開口放氣而出，想身百脈不通處，教悉開通，出氣令盡，然始閉口，鼻中內清氣。然閉口時但得脣齒纔相柱耳。眼不全合者，全開則掉，全合則昏，故但令斷外光而已。

Regarding 'straightening the feet' and so on: pressing one foot is the half-lotus posture. Among these, pressing the left with the right is the subjugating-demons posture; pressing the right with the left is the auspicious posture. If both feet cross each other, it is the full-lotus posture; this posture can make one's deportment upright and fine, as extensively explained in the *Dazhidulun*. Therefore, a verse states: 'Seeing even a painting of the cross-legged sitting posture, / The demon king is already terrified; / How much more so when a person entering the Path / Keeps the body upright without tilting.' 'Loosening the clothing and belt': for fear that sitting for a long time will cause fullness of breath and discomfort. 'Not letting them slip off': because the deportment would not be good, or for fear of wind and cold. 'Placing [the tongue] against the upper palate': to ward off wind and seal the breath, avoiding the scattering of the spirit and galloping of the mind. When wishing to close the mouth, first exhale the foul breath in the chest; when exhaling, open the mouth to release the breath outward, visualising all the blocked channels in the body being fully opened, and having expelled the breath completely, only then close the mouth and draw in clear breath through the nose. Yet when closing the mouth, the lips and teeth should only just meet. 'Eyes not completely closed': if completely open, there is agitation; if completely closed, there is torpor; therefore, one should merely cut off external light.