English
English version: He would regularly spread out his seat, sit in the lotus position, keep his body upright, and abide with correct mindfulness, unmoving. The Tang translation says: 'Spreading out as usual the seat, sitting in the lotus position, keeping the body upright, abiding with a straight vow, with the thought of facing.' The rest of the text is largely the same. This version is the most concise. The Buddha said: 'The Tathagata, in the past, often spread out his seat himself, with a respectful heart for the Buddha-mother, requesting her to speak this sutra.' Also, as a usual practice, he would spread out the Dharma seat himself, hence it is called the Dharma seat, hence it is said 'regularly,' referring to the Niṣīdana (sitting cloth). The Sui translation also says: 'The sitting cloth is what the World-Honored One provides.' 'Adding' means repeating. The *Mahāvibhāṣā* says: 'Placing the dorsum of both feet on both thighs is called the lotus position.' Originally there was no character '跏 (jia),' it is a copying error. The thirtieth chapter of the *Yogācārabhūmi-śāstra* says that there are five reasons for sitting in the lotus position: first, because the body is gathered, quickly inducing lightness and ease; second, because one can endure for a long time without quickly becoming tired; third, because it is a unique practice that is not found in other doctrines or non-Buddhist teachings; fourth, because the posture is dignified, causing others to have great faith and respect upon seeing it; fifth, because it is commonly permitted by the Buddhas and Buddha's disciples, and praised by all the wise and holy ones. Asaṅga Bodhisattva's treatise says: 'Why does the World-Honored One sit with the demeanor of a tranquil one?' This is to show that only a tranquil one can learn the Dharma… (omitted text) …agitation, correct mindfulness is unmoving, abiding upright in samadhi, the mind is at peace in the realm of Suchness, away from wrong discriminations… (omitted text) …The Tang translation says: 'Keeping the body upright, abiding with a straight vow, with the thought of facing,' the straight vow is the preliminary practice before samadhi, abiding in facing… (omitted text) …as the object of samadhi. That is, because of the Suchness that is in accordance with the conditions, it is called facing. If looking towards samsara, it is also called the back. Even though the Tathagata has no unsteady mind, he still demonstrates examining the Dharma, as a model for later generations, so he needs to enter samadhi. The eighty-sixth chapter of the *Yogācārabhūmi-śāstra* says that there are eight reasons for the Tathagata to enter samadhi. These should be described in detail here, other versions have these contents. At that time, the bhikshus withdrew and sat to one side. Now these explanatory words of the introductory section are omitted. Sutra: 'At that time, the elder Subhuti (name of a disciple of the Buddha) arrived and said to the Buddha.' Commentary: From below begins the second part, the section on what the Holy Teaching says, this is the essence. Asaṅga Bodhisattva uses seven meaning-sentences to classify and explain the meaning of the sutra: first, unbroken lineage; second, arising characteristics; third, the place where the practice abides; fourth, antidotes; fifth, non-loss; sixth, ground; seventh, establishing a name. The first six meaning-sentences show the ultimate achievement of what the Bodhisattva does, the seventh meaning-sentence shows accomplishment. --------------------------------------------------------------------------------
Chinese
立此法门故。演曰。前六正所明宗。后一释经名字。就前六中初三别配经文。后住处通义义为所诠句为能诠合名义句。何故不言字名而言句者。字非能诠名局自性。今以句宽显义周圆能诠差别故但言句。若尔何故不言七句义。答若言当义恐句有七。今显义七句乃无量义之句故依言释也。而两论初颂皆言句义者。以教诠义总相而淡非显七义故无有失。有云。七句义者谬也就后三中对治是所断边报不失。是所修中道地。是此二法之别位。总名为住处。是发大乘者。所依处故别名为地。彼位有漏无漏□顺生胜法能持能长□□□总法所依名为住处。是二差别。经文有三。一此文以去种姓不断。二世尊善男子下发起行相。三佛告下行所住处。初明赞佛为请说之。而次问修行为趣大之本后佛广说辨修伏之宗。然种姓不断。自是一部宗竟故□□□□□□□□□佛种分断故流行□□下六因中亦有此言。今以经初□□□□□□□□□□□□□□□□□□实通也。由此善现偏叹此德。 现代汉语译本 为了确立这个法门，演（Yǎn）解释说：前面的六句正是所要阐明的宗旨，后面一句解释经的名字。在前面的六句中，最初的三句分别对应经文，后面的‘住处’是通用的含义，‘义’是所诠释的内容，‘句’是能诠释的语言，合起来称为‘名义句’。为什么不说‘字名’而说‘句’呢？因为‘字’不能完全表达，‘名’局限于自身的性质。现在用‘句’的宽泛来显示意义的周全和能诠释的差别，所以只说‘句’。如果这样，为什么不说‘七句义’呢？回答是，如果说‘当义’，恐怕句子有七种。现在显示意义的七句是无量意义的句子，所以依据语言来解释。而两部论的最初的颂都说‘句义’，因为教义诠释的总体相貌是淡泊的，不是显现七义，所以没有缺失。有人说，‘七句义’是错误的。就后面的三句中，‘对治’是所断除的边见，‘报不失’是所修习的中道之地，这是两种法的不同位置，总称为‘住处’。这是发大乘心的人所依赖的地方，所以特别称为‘地’。那个位置的有漏无漏，顺应产生殊胜的法，能够保持和增长，总的来说，法所依赖的地方称为‘住处’。这是两者的差别。经文有三部分。第一部分，这段文字说明种姓不会断绝。第二部分，世尊（Śākyamuni）善男子（kulaputra）以下，发起修行的相貌。第三部分，佛（Buddha）告诉以下，说明修行所处的住处。最初说明赞叹佛是为了请求说法。其次询问修行是趋向伟大的根本，之后佛广泛地说明辨别修习和降伏的宗旨。然而种姓不断绝，本身就是一部经的宗旨结束，所以……佛种（Buddha-gotra）分断，所以流行……下面的六因中也有这句话。现在以经的开始……真实是共通的。因此，善现（Subhūti）特别赞叹这个功德。
English
English version Therefore, to establish this Dharma gate, Yǎn explains: The first six sentences are precisely the doctrine to be elucidated, and the last sentence explains the name of the Sutra. Among the first six sentences, the first three correspond to the Sutra text respectively, and the latter 'abode' is a general meaning. 'Meaning' (artha) is the content to be explained, and 'sentence' (vākya) is the language that can explain it. Together, they are called 'name-meaning sentence'. Why not say 'word-name' but say 'sentence'? Because 'word' cannot fully express, and 'name' is limited to its own nature. Now, the breadth of 'sentence' is used to show the completeness of meaning and the difference that can be explained, so only 'sentence' is said. If so, why not say 'seven-sentence meaning'? The answer is, if 'meaning' is said, I am afraid that there are seven kinds of sentences. Now, the seven sentences that show meaning are sentences of immeasurable meaning, so they are explained according to language. And the initial verses of the two treatises both say 'sentence-meaning', because the overall appearance of the teachings and interpretations is indifferent, not showing the seven meanings, so there is no loss. Some say that 'seven-sentence meaning' is wrong. Among the latter three sentences, 'antidote' is the biased view to be eliminated, and 'no loss of retribution' is the middle way to be cultivated. These are the different positions of the two dharmas, collectively called 'abode'. This is the place where those who have aroused the Mahayana mind rely on, so it is especially called 'ground'. The contaminated and uncontaminated in that position, in accordance with the production of superior Dharma, can maintain and grow, and in general, the place where the Dharma relies is called 'abode'. This is the difference between the two. There are three parts to the Sutra text. The first part, this text explains that the lineage will not be cut off. The second part, Śākyamuni, the Blessed One, from the good son (kulaputra) below, initiates the appearance of practice. The third part, Buddha tells below, explaining the abode where practice is located. The first explanation is that praising the Buddha is to request the Dharma. Secondly, ask about practice as the root of moving towards greatness, and then the Buddha extensively explains the purpose of distinguishing between cultivation and subduing. However, the lineage is not cut off, which in itself is the end of the purpose of a Sutra, so... the Buddha-gotra is divided, so it is popular... There is also this sentence in the following six causes. Now at the beginning of the Sutra... the truth is common. Therefore, Subhūti especially praises this merit. --------------------------------------------------------------------------------