一切經音義 8.207

8.207

跏趺（上音加。下音夫。皆俗字也。正體作加跗。鄭注儀禮云跗足上也。顧野王云足面上也。案金剛頂及毘盧遮那等經坐法差別非一。今略舉二三。明四威儀皆有深意。結跏趺坐略有二種。一曰吉祥二曰降魔。凡坐皆先以右趾押左股後以左趾押右股此即右押右手亦左居上名曰降魔坐。諸禪宗多傳此坐。若依持明藏教瑜伽法門即傳吉祥為上降魔坐有時而用其吉祥坐先以左趾押右股後以右趾押左股令二足掌仰於二股之上手亦右押左仰安跏趺之上名為吉祥坐。如來昔在菩提樹下成正覺時。身安吉祥之坐。手作降魔之印。是故如來常安此坐轉妙法輪。若依祕密瑜伽身語意業舉動威儀無非密印。坐法差別並須師授。或曰半加或名賢坐或象輪王或住調伏與此法相應即授此坐。皆佛密意有所示也）。

跏趺 (the first character is pronounced like 加 [jiā]; the second like 夫 [fū]; both are popular characters. The standard form is 加跗. Zheng's commentary on the Yili says: "跗 is the upper part of the foot." Gu Yewang says: "The top of the foot." Note: In the Vajraśekhara, Vairocana, and other sūtras, the sitting postures are of various distinctions, not just one. Here I briefly present two or three to clarify that the four postures all contain deep meaning. In the cross-legged posture (paryāṅkāsana) there are roughly two types: first, the auspicious posture (bhadrasana/svastika), and second, the posture for subduing māras. In sitting, one generally first places the right toes over the left thigh, and then the left toes over the right thigh—this places the right above the right, and the left hand on top, which is called the posture for subduing māras. Most Zen traditions transmit this sitting posture. If according to the vidyādhara piṭaka and the yoga teachings, the auspicious posture is transmitted as supreme, while the demon-subduing posture is used occasionally. The auspicious posture first places the left toes over the right thigh, and then the right toes over the left thigh, causing the two soles of the feet to face upward on the two thighs; the hands are also placed right pressing on left, facing upward upon the crossed legs; this is called the auspicious posture. Formerly, when the Tathāgata attained perfect enlightenment beneath the bodhi tree, his body was in the auspicious posture, and his hand formed the seal of subduing māras. Therefore, the Tathāgata constantly rests in this posture when turning the wondrous wheel of Dharma. According to esoteric yoga, every physical, verbal, and mental movement and bodily posture is an esoteric mudrā. The distinctions among sitting postures must all be transmitted by a master: whether called the half-lotus (ardhaparyāṅka), the auspicious seat (bhadrasana), the universal monarch seat, or the posture of taming—when one is in accord with this Dharma, one is conferred this seat. All are esoteric intentions of the Buddha meant to indicate something).