金剛般若經疏 1.26

1.26

經。敷座而坐　演曰。第三入寂定也。為敬法故自敷坐具。魏本云。如常敷座結伽趺坐端身而住正念不動。唐云。敷如常座結跏趺坐端身正願住對面念。餘文大同。此本最略。佛說云。如來說餘般若常自敷座具敬佛母令說此經。亦如常式自敷法座故言法座故言常即尼師檀。隋本亦云。坐具世尊施設加者重也。婆沙論云。以兩足趺加其兩髀名結跏趺。本無跏字傳寫謬也。瑜伽第三十由五因緣結跏趺坐。一由身攝斂速發輕安。二能經久時不速疲倦。三是不共法外道他論皆無有故。四形相端嚴令他見已極信敬故。五佛佛弟子共所開許一切賢聖同稱讚故。無著菩薩論云。世尊何故以寂靜者威儀而坐耶。顯示唯寂靜者於法能學□□□□□□□□□掉正念不動正住於定心安真境離邪分別故□□□□□□□□□唐本云。端身正願住對面念者正願即是定前加行住對□□□□□□為定境。即真如順向緣故名為對面。若望生死亦名背面。雖復如來無不定心示現審法作後軌摸故須入定。瑜伽八十六。由八因緣如來入定。此應具敘。餘本是有。爾時諸比丘至退坐一面。今略無此釋序分說。

Sūtra: Having spread out the seat, he sat down.
Exposition: Third, entering quiescent concentration. Out of reverence for the Dharma, he personally spread out the mat. The Wei version says: "Spreading the seat as usual, he sat in the paryāṅka posture, holding his body upright, and dwelt with right mindfulness unmoving." The Tang [version] says: "Spreading the seat as usual, he sat in the paryāṅka posture, holding his body upright and with right intention, dwelling with facing mindfulness." The rest of the text is largely the same. This edition is the most abridged. Fo shuo says: When the Tathāgata preached other Prajñā [sūtras], he always personally spread out the mat out of reverence for the mother of Buddhas; now, preaching this sūtra, he likewise spread the Dharma-seat according to the usual manner. Therefore it says "Dharma-seat"; therefore it says "usual," which is the niṣīdana. The Sui version also says: "The Bhagavat arranged the seat mat." "Paryāṅka" means doubled. The Vibhāṣā-śāstra says: Placing the insteps of both feet upon both thighs is called paryāṅka. Originally there was no character "jia" (跏); this was a scribal error in transmission. The Yogācārabhūmi, fascicle thirty, [explains that] one sits in the paryāṅka posture due to five reasons: first, because by drawing the body together, pliancy quickly arises; second, because one can endure a long time without quickly becoming fatigued; third, because this is an uncommon practice, as non-Buddhists and other treatises do not have it; fourth, because its deportment is dignified and upright, causing others who see it to produce supreme faith and reverence; fifth, because it is universally permitted by Buddhas and disciples of Buddhas, and praised alike by all the worthy and noble. Asaṅga Bodhisattva's treatise says: Why does the Bhagavat sit with the deportment of one who is quiescent? To demonstrate that only one who is quiescent is capable of learning the Dharma […] agitation; right mindfulness unmoving, dwelling correctly in concentration, the mind rests in the true realm, free from mistaken discrimination; therefore […] The Tang version says: "holding his body upright and with right intention, dwelling with facing mindfulness." "Right intention" is precisely the preparatory practice before concentration. Dwelling with facing […] as the object of concentration. That is, because it is an orientation toward tathatā, it is called "facing." In regard to saṃsāra, it is also called "turning away." Although the Tathāgata never has a non-concentrated mind, in order to manifest careful examination of the Dharma and to serve as a model for posterity, he must enter concentration. In the Yogācārabhūmi, fascicle eighty-six, the Tathāgata enters concentration due to eight causes. These should be related in full. Other versions contain: "At that time, the bhikṣus […] stepped back and sat to one side." Here it is omitted and not present; this explains the introductory section.