金剛般若經疏 1.26

1.26

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.