清淨道論 精進之一支——常坐Visuddhimagga · The One Energy-Related Practice—Sitting
十三支中唯一不繫資具的一支：遮的不是衣食住，是臥。夜之三分中經行一分，坐與經行相間，諸威儀中唯躺臥不可。
三品之差全在靠不靠、靠多少：上品連一條縛帶也不要；中品憑倚之具、布之縛、縛帶隨一；下品可用枕、五支之座、七支之座——七支之座傳為彌羅婆耶長老而作，長老成不還者而般涅槃。破：躺下。
利益的要害在第二條：「於一切業處之修習隨順」——不繫於某一業處，而隨順於全部的修習。
結跏趺而坐、端直其身，只是坐著就震動了魔的心；捨臥樂眠樂而發精進者，光耀著苦行之林；他能證得無食味的喜樂。
The only one of the thirteen practices not connected with requisites: what it refuses is not clothing, food, or lodging but lying down. During one of the three watches of the night, one walks; sitting and walking alternate, and among the postures only lying down is disallowed.
The three grades differ entirely in whether and how much one leans: the superior practitioner does not use even a binding strap; the medium may use one of a leaning support, cloth binding, or binding strap; the mild may use a pillow, five-part seat, or seven-part seat. The seven-part seat is said to have been made for the Elder Miḷābhaya, who became a non-returner and attained final nibbāna. Breach: lying down.
The crucial benefit is the second: “support for the cultivation of every meditation subject”—not tied to one subject, but supportive of all cultivation.
Sitting cross-legged and holding the body upright, one shakes Māra’s heart merely by sitting. One who abandons the pleasures of lying and sleep and arouses energy adorns the forest of austerity; he attains rapture and happiness without material nutriment.
本單元白話為本編自巴利原典之譯疏（tr. mine）；底本事項詳本單元考據。
§1 常坐支——受持・其法與三品 〔CSCD §36〕
十三、常坐支之論
常坐支，也是由「我遮止臥，我受持常坐支」這些話當中隨一之語而成為已受持。
而那常坐者，於夜之三分之中，應當起來經行一分；因為於諸威儀¹之中，唯獨躺臥是不可以的。這就是它的法。
而由差別，這一支也有三種。這裡，上品者，憑倚之具、布之縛、縛帶²都不可以。中品者，這三者之中隨便哪一種都可以。下品者，憑倚之具、布之縛、縛帶、枕，乃至五支之座、七支之座都可以。而所謂五支之座，是連著背之倚而作的；所謂七支之座，是連著背之倚與兩側之倚而作的。傳說那是為彌羅婆耶長老³而作的；長老成了不還者而般涅槃。
§2 常坐支之破・利益與三頌 〔CSCD §36〕
而這三者，在作臥之時，頭陀支就破了。這就是此處的破。
而這是利益：斷除所說「耽於臥樂、倚樂、眠樂而住」的那種心之縛；於一切業處之修習隨順；有令人淨信的威儀；順於精進之發起；正行道得以增長。
行者結跏趺而坐，端直其身， 只是坐著就震動了魔的心。
捨了臥樂與眠樂而已發精進的、 樂於坐的比丘，光耀著苦行之林。
因為他能證得無食味的喜樂⁴， 所以賢者應當修習常坐之禁行。
這就是常坐支之受持、法、差別、破、利益之解說。
註
¹ 威儀（iriyāpatha）：身之行止之相；此支唯遮其臥而不遮其餘。
² 憑倚之具（apassena）、布之縛（dussapallatthikā）、縛帶（āyogapaṭṭa）：坐時支身之三物；論唯自釋五支之座與七支之座二者之構，而於此三物與「枕」（bibbohana）皆不釋其形，本編四讀皆依其語之字面而立。
³ 彌羅婆耶長老（Miḷābhayatthera）：論以「傳說」繫七支之座所為之人與其終，而不標其出處。
⁴ 無食味的喜樂（nirāmisa pītisukha）：不依於五欲之食味而生的喜與樂。
The vernacular of this unit is this edition’s own rendering-with-exposition from the Pāli original (tr. mine); see this unit’s apparatus for the base-text particulars.
§1 The Sitter’s Practice—Undertaking, Method, and Three Grades 〔CSCD §36〕
Thirteen: Discussion of the Sitter’s Practice
The sitter’s practice is likewise undertaken through either of these statements: “I refuse lying down; I undertake the sitter’s practice.”
A sitter should rise and walk during one of the three watches of the night, for among the postures¹ only lying down is not allowed. This is its method.
By distinction, this practice too is threefold. Here, for the superior practitioner, a leaning support, a cloth binding, and a binding strap² are all not allowed. For the medium practitioner, any one of these three is allowed. For the mild practitioner, a leaning support, cloth binding, binding strap, pillow, and even a five-part seat or seven-part seat are allowed. A five-part seat is made with a back support; a seven-part seat is made with a back support and supports on both sides. It is said that the latter was made for the Elder Miḷābhaya.³ The elder became a non-returner and attained final nibbāna.
§2 The Breach, Benefits, and Three Verses of the Sitter’s Practice 〔CSCD §36〕
For all three, the ascetic practice is breached when one lies down. This is the breach here.
These are the benefits: the bondage of mind described in the statement “he dwells devoted to the pleasure of lying down, the pleasure of reclining, and the pleasure of sleep” is cut off; one is supported in the cultivation of every meditation subject; one’s posture inspires confidence; one conforms to the arousing of energy; and right practice increases.
The meditator sits cross-legged, holding his body upright; Simply by sitting, the ascetic shakes Māra’s heart.
Having abandoned the pleasure of lying down and the pleasure of sleep, the bhikkhu who has aroused energy And delights in sitting adorns the forest of austerity.
Because he can attain rapture and happiness without material nutriment,⁴ The steadfast person should cultivate the sitter’s observance.
This is the explanation of undertaking, method, distinction, breach, and benefit in the sitter’s practice.
Notes
¹ Posture (iriyāpatha): a mode in which the body proceeds or remains; this practice prohibits only lying down and not the other postures.
² Leaning support (apassena), cloth binding (dussapallatthikā), and binding strap (āyogapaṭṭa): three objects used to support the body while sitting. The treatise explains only the construction of the five-part and seven-part seats and does not explain the form of these three objects or of the “pillow” (bibbohana); this edition establishes all four readings from the literal wording.
³ Elder Miḷābhaya (Miḷābhayatthera): the treatise connects the person for whom the seven-part seat was reportedly made with his final attainment, without identifying a source.
⁴ Rapture and happiness without material nutriment (nirāmisa pītisukha): rapture and happiness arising without dependence on the material nutriment of the five cords of sensual pleasure.
十三支中唯一不繫資具的一支：遮的不是衣食住，是臥——「只是坐著就震動了魔的心」
大局 — 精進相應之一支
衣二、食五、住五之後，最後一支自成一類：常坐支，論於雜論稱之為「精進相應」的一支（其餘十二皆資具相應）。它不限衣食住，只限一個威儀——臥。本單元最小（論主只用一段），但它是整個十三支的收束：前十二支都在「受用」上畫線，這一支在「身體」上畫線——不躺下。五門照舊：受持（§1）、法（§1）、三品（§1）、破（§2）、利益與三頌（§2）。〔所見〕
§01 常坐支——受持・其法與三品 → 白話 §1
受持：「我遮止臥」或「我受持常坐支」。法：夜之三分中當起來經行一分——諸威儀中唯躺臥不可。三品：上品者憑倚之具、布之縛、縛帶皆不可；中品者三者隨一可；下品者三者與枕、乃至五支之座（連背倚）、七支之座（連背倚與兩側之倚）皆可——七支之座傳為彌羅婆耶長老而作，長老成不還者而般涅槃（白話 §1）。〔讀法〕「夜三分中經行一分」是這一支的實修面：不是整夜枯坐，是坐與經行相間。三品之差全在「靠不靠、靠多少」——上品連一條縛帶也不要。彌羅婆耶長老之事論以「傳說」繫之，只說他用了七支之座、成了不還者：下品之座無礙聖果，論主用一個故事說了。
§02 常坐支之破・利益與三頌 → 白話 §2
破：作臥之時。利益：斷除「耽於臥樂、倚樂、眠樂而住」的心之縛；於一切業處之修習隨順；令人淨信之威儀；順於精進之發起；正行道增長。三頌：行者結跏趺而坐、端直其身，只是坐著就震動了魔的心；捨臥樂眠樂而已發精進、樂於坐的比丘光耀著苦行之林；他能證得無食味的喜樂，所以賢者當修習常坐之禁行（白話 §2）。〔讀法〕利益表的第二條值得停一下：「於一切業處之修習隨順」——論只說它隨順於一切業處之修習，不繫於某一業處；所以然論未說，本義疏亦不代補。第一頌是全品最有力的一句：不用做什麼，只是坐著，魔心已動。「無食味的喜樂」是禪支之喜樂——不靠五欲之食味而有的樂，這是常坐所通向的果。
給一般讀者
這是十三支裡最短的一支，也是最直接的一支：不躺下。上中下的差別只在靠不靠東西；破就是躺下。它的利益不繫於哪一個業處，而隨順於全部的修習——論只這樣說，不說所以然。記住那一句就夠了：結跏趺坐、端直其身，只是坐著就震動了魔的心。十三支到此說完，接下來是品末的雜論：善三法、頭陀者與說頭陀者、頭陀法、略與廣。
想讀本單元全文：白話 §1–§2 即常坐支之受持・法・三品與彌羅婆耶長老之事・破・利益與三頌的全段逐段全譯。
The Only One of the Thirteen Practices Not Connected with Requisites: What It Refuses Is Not Clothing, Food, or Lodging but Lying Down—“Simply by Sitting, the Ascetic Shakes Māra’s Heart”
The Big Picture — The One Energy-Related Practice
After two practices concerning robes, five concerning food, and five concerning dwelling, the last practice forms a class by itself: the sitter’s practice, which the miscellaneous discussion calls the one practice “connected with energy” (the other twelve are connected with requisites). It does not limit clothing, food, or lodging; it limits one posture—lying down. This is the smallest unit (the Commentator uses only one paragraph), but it closes the whole set of thirteen. The preceding twelve draw a boundary around “use”; this one draws a boundary around “the body”—do not lie down. The five modes remain: undertaking (§1), method (§1), three grades (§1), breach (§2), and benefits with three verses (§2). 〔Observation〕
§01 The Sitter’s Practice—Undertaking, Method, and Three Grades → Vernacular §1
Undertaking: “I refuse lying down” or “I undertake the sitter’s practice.” Method: during the three watches of the night, rise and walk for one watch; among the postures, only lying down is disallowed. Three grades: for the superior practitioner a leaning support, cloth binding, and binding strap are all disallowed; the medium may use any one of the three; the mild may use all three, a pillow, and even a five-part seat (with a back support) or seven-part seat (with a back support and two side supports). The seven-part seat is said to have been made for the Elder Miḷābhaya, who became a non-returner and attained final nibbāna (Vernacular §1). 〔Reading〕“Walking during one of the three watches of the night” gives the practical face of this practice: it is not an entire night of rigid sitting, but an alternation of sitting and walking. The three grades differ entirely in “whether and how much one leans”—the superior practitioner does not use even a strap. The treatise connects the Elder Miḷābhaya’s case with “it is said” and tells us only that he used a seven-part seat and became a non-returner. A mild-grade seat is no obstacle to the noble fruit; the Commentator says this through a single story.
§02 The Breach, Benefits, and Three Verses of the Sitter’s Practice → Vernacular §2
Breach: the moment one lies down. Benefits: cutting off the bondage of mind expressed by “dwelling devoted to the pleasure of lying, reclining, and sleeping”; support for the cultivation of every meditation subject; a posture that inspires confidence; conformity to the arousing of energy; and growth of right practice. Three verses: the meditator sits cross-legged and holds the body upright, and simply by sitting shakes Māra’s heart; the bhikkhu who abandons the pleasures of lying and sleep, arouses energy, and delights in sitting adorns the forest of austerity; because he attains rapture and happiness without material nutriment, the steadfast person should cultivate the sitter’s observance (Vernacular §2). 〔Reading〕The second benefit deserves a pause: “support for the cultivation of every meditation subject.” The treatise says only that it supports the cultivation of them all, without tying it to any particular subject; it does not explain why, and this exposition does not supply an explanation. The first verse is the most forceful line in the chapter: without doing anything else, simply by sitting, one has already moved Māra’s heart. “Rapture and happiness without material nutriment” are the rapture and happiness of jhāna factors—happiness not dependent on the material nutriment of the five cords of sensual pleasure. This is the result toward which sitting points.
For the General Reader
This is the shortest of the thirteen practices and the most direct: do not lie down. The distinction between superior, medium, and mild lies only in whether one leans against something and how much; breach is simply lying down. Its benefit is not tied to one meditation subject but supports all cultivation—the treatise says only this and does not explain why. Remember one line: sitting cross-legged, holding the body upright, one shakes Māra’s heart merely by sitting. The thirteen practices end here. What follows is the chapter’s concluding miscellaneous discussion: the wholesome triad, the ascetic and the speaker on asceticism, ascetic qualities, and the count in brief and in detail.
To read this unit in full: Vernacular §§1–2 give a complete paragraph-by-paragraph rendering of the sitter’s practice—its undertaking, method, three grades and the account of the Elder Miḷābhaya, breach, benefits, and three verses.
考據Apparatus
一、科判定位
譯底 本單元之譯底＝CSCD（內用不上站）。本層一切巴利逐字取自本單元原典欄之譯底，定位一式：〔CSCD §NN〕式對譯底欄逐字可核。本品無自家對頁之巴利，故頁域一概不記。
篇名 譯底欄自帶 ### 行 1 個，即本篇之科題 ### 13. Nesajjikaṅgakathā。科題與本篇之全幅同度——本篇即該科之全，亦即十三支之第十三。
段號域 譯底欄之段號唯〔CSCD §36〕一號。本篇於譯底欄之幅為 1,710 位元組——本品六單元中最小者。
五分之框 本欄逐一反查譯底欄，五分之標語皆全且各一見：受持之收 imesaṃ aññataravacanena samādinnaṃ hoti・法之收 Idamassa vidhānaṃ.・差別之標 Pabhedato pana ayampi tividho hoti.・破之收 Ayamettha bhedo.・利益之標 Ayaṃ panānisaṃso,。五分俱全而幅最小——其密在三品之一段（514 位元組，佔本篇之三成，列上中下三品所許之七物）。
前後接點 前承住之五支之單元：本篇首句 Nesajjikaṅgampi⋯''seyyaṃ paṭikkhipāmi, nesajjikaṅgaṃ samādiyāmī''ti imesaṃ aññataravacanena samādinnaṃ hoti.（Nesajjikaṅgampi 與其後之語為版頁記所隔）——同式之續，且為此式之末一見（本欄反查本品六單元，十三支之首句同式 13 見，本篇其末）。後接雜論之單元：次單元首句作 Idāni⋯– 而以總說單元之偈之後二行逐字重開——論不以支之名承之而以偈承之，本欄誌其式之轉。
movement 品夾《總覽》繫本單元於 §E〈精進之一支——常坐〉一節；其所繫之章§逐字見該表，本目不重錄、不截取——段號與章§二系不明對映，不推估不換算。
二、詞義與譯語
本目只記本篇用法與其定位；名相定讀以規範詞表為準，詞表所未定者，本目不代定。前此諸品已立之讀不重解——本篇所涉之既立詞為 dhutaṅga（頭陀支）・nesajjikaṅga（常坐支）・ukkaṭṭha・majjhima・muduka（上・中・下）・iriyāpatha（威儀）・middha（睡眠）・kammaṭṭhāna（業處）・sappāya（隨順）・vīriyārambha（精進之發起）・anāgāmī（不還者）・thera（長老）・bhikkhu（比丘）・māra（魔）・pīti・sukha（喜・樂）・tapovana（苦行之林）・vata（禁行）・dhīra（賢者）。以下唯列本篇新出者。
常坐支之法與三品〔CSCD §36〕
| 巴利 | 本編用語 | 本篇用法之要 | 定位 |
|---|---|---|---|
| seyya | 臥 | 本支之所遮；論自釋 Iriyāpathesu hi nipajjitumeva na vaṭṭati（四威儀之中唯臥不可） | 〔CSCD §36〕 |
| yāma | 夜分 | 本支之法之樞——三夜分之中須有一分起而經行 | 〔CSCD §36〕 |
| caṅkamati | 經行 | 同上；本支之法唯此一事 | 〔CSCD §36〕 |
| apassena | 憑倚〔之具〕 | 上品所不許之三物之第一；本欄之讀（論不釋其形） | 〔CSCD §36〕 |
| dussapallatthikā | 布之縛 | 第二；本欄之讀 | 〔CSCD §36〕 |
| āyogapaṭṭa | 縛帶 | 第三；本欄之讀 | 〔CSCD §36〕 |
| bibbohana | 枕 | 下品所許之第四 | 〔CSCD §36〕 |
| pañcaṅga・sattaṅga | 五支〔之座〕・七支〔之座〕 | 下品所許之第五、第六；論自釋其構——Pañcaṅgo pana piṭṭhiapassayena saddhiṃ kato（五支者連背之倚而作）・Sattaṅgo nāma piṭṭhiapassayena ca ubhatopassesu apassayehi ca saddhiṃ kato（七支者連背之倚與兩側之倚而作） | 〔CSCD §36〕 |
| piṭṭhiapassaya | 背之倚 | 五支七支之所連 | 〔CSCD §36〕 |
| ubhatopassa | 兩側 | 七支之所加 | 〔CSCD §36〕 |
| Miḷābhayatthera | 彌羅婆耶長老 | 七支之座之所為者；本欄之讀（人名之音譯；譯底之形作 miḷābhayattherassa，首字小寫） | 〔CSCD §36〕 |
| cetaso vinibandha | 心之縛 | 利益之首——所引經句之義；本支斷此縛 | 〔CSCD §36〕 |
| pāsādikairiyāpathatā | 令淨信之威儀性 | 利益之第三 | 〔CSCD §36〕 |
| sammāpaṭipattiyā anubrūhana | 正行道之增長 | 利益之第五 | 〔CSCD §36〕 |
| pallaṅka | 結跏趺 | 首頌之語——Ābhujitvāna pallaṅkaṃ, paṇidhāya ujuṃ tanuṃ | 〔CSCD §36〕 |
| tanu | 身 | 同頌之語（與常用之 kāya 異形而同指，本欄依字面各讀） | 〔CSCD §36〕 |
| āraddhavīriya | 已發精進者 | 二頌之語 | 〔CSCD §36〕 |
| nirāmisa pītisukha | 無食味之喜樂 | 三頌之所得 | 〔CSCD §36〕 |
須併觀之二處 ①上下二品所許之七物（apassena・dussapallatthikā・āyogapaṭṭa・bibbohana・pañcaṅga・sattaṅga，與 piṭṭhiapassaya 之構）之中，論唯自釋五支與七支二者之構而餘四物不釋——四讀皆本欄之讀，以俟來哲。②sappāya 之讀：利益之第二作 sabbakammaṭṭhānānuyogasappāyatā，本欄依既立之「隨順」而讀「於一切業處之修習隨順性」，不從「相宜」之舊擬。
三、異讀
材料之面 本篇無自家對頁之巴利，故無校勘段可錄；可查之面唯譯底欄自身。誌錄不判。
普查之實測 譯底欄全篇逐字普查：異讀括注式（(sī.)・(syā.)・(kaṃ.)・(pī.) 等）零命中；異誦之標識詞 pāṭho 零命中；異說之標識詞 eke・Keci／keci・Apare āhu・Porāṇā／porāṇā・aṅguttarabhāṇakā（前篇之異說之家）俱零命中。方括注唯二式（[§NN] 段號 1 個與版頁記 2 個，後者皆在註記之內）。查無即記無：譯底欄自身無異讀之記。
傳云之標之非異讀之用〔本欄實測〕 kira 1 見（Taṃ kira miḷābhayattherassa akaṃsu.）——引一事而標其為傳聞，非異讀之標。
本欄自捕之字面之一處 本篇之收句作 Ayaṃ nesajjikaṅge samādāna vidhānappabheda bhedānisaṃsavaṇṇanā.——其複合語之內有二空格（samādāna vidhānappabheda bhedānisaṃsavaṇṇanā），而本品其餘十二支之收句皆作 samādānavidhānappabhedabhedānisaṃsavaṇṇanā 之一詞（本欄反查本品六單元：一詞之形 12 見、本篇之二空格之形 1 見，合 13）。照錄不改不代齊。
引號之數〔本欄自捕〕 全篇 '' 實測 4 處，成 2 對：受持之語一對、所引之經句一對（''seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharatī''）。逐引皆有其收，無不對稱者。
收句不縮排 本篇之收句頂格（本欄實測），與住之五支之單元同面而與衣之二支・食之五支之單元異——誌之不代齊。
本欄之界 上列皆為譯底欄之字面之實；未與 PTS 掃描頁對勘。本欄之零命中唯就譯底欄一面，不以之推斷他本。
四、論主引據
論主自引之處，逐處繫段號錨；出處唯本文自標者記之，不代考定。
| 位置 | 引式〔逐字〕 | 所引之要 | 本文自標之出處 |
|---|---|---|---|
| 〔CSCD §36〕 | ''seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharatī''ti | 耽於臥樂・倚樂・眠樂而住——本支所斷之心之縛 | (dī. ni. 3.320; ma. ni. 1.186) |
引式與出處之數〔本欄實測〕 本篇之圓括注出處 1 處，其書二（dī. ni.・ma. ni.，繫於一引）。引式之標俱零命中（Yathāha・Vuttañhetaṃ・Vuttampi cetaṃ・Tena vuttaṃ・Tenāha・Tenāhu・Tenetaṃ vuccati・Apare āhu）——其引逕以 vuttassa（所說之）嵌於利益之首而不別立領語。
傳云之一處 Taṃ kira miḷābhayattherassa akaṃsu. Thero anāgāmī hutvā parinibbāyi.——七支之座之所為之人與其終。本篇唯此一事例，論不標其出處，本欄逐字錄其位而不代考定。
五、譬喻·修辭
本目只記本篇譬喻之所在與其所配，不作文學評價。
甲・譬喻全無 viya（詞界）・連聲之比況形・sadisa 諸形・Yathā／yathā 之比況領語・upamā／-ūpama 全篇俱零命中——本篇為本品六單元中唯一無一譬喻者（次薄者為總說之單元，三處）。誌其實不代補。
乙・修辭之可核觀察 ①五分之標語各一見（見目一）。②vaṭṭati（可）之判語 4 見，皆在三品之一段——本篇之律儀之判盡集於一段。③Tattha 之提示語 1 見（三品之領起）。④…pe… 省略式 零命中。⑤偈頌 3 首 6 行（皆縮排四空格）。⑥頌中之一喻格：Nisīdanto vikampeti, mārassa hadayaṃ yati.（坐者令魔之心動搖）——其為擬人而非比況，故不入甲之數；本欄誌其位。⑦本篇之事例一則（彌羅婆耶長老，以 kira 繫之）。
以上諸數唯就本篇之域實測，不及全書。
六、章內互讀
每指皆帶段號錨；所指之處唯就本篇文中可核之名相立——本篇之段號與章§二系不明對映，故所指不繫章§，亦不推估換算。不代考定。
| 本篇之處 | 所指 | 可核之由 |
|---|---|---|
〔CSCD §36〕 Nesajjikaṅgampi | 住之五支之單元 | 首句同式之續，且為本品此式之末一見 |
〔CSCD §36〕 Iriyāpathesu hi nipajjitumeva na vaṭṭati. | 業處之品 | 四威儀之列與其所宜在彼品；本篇唯遮其一 |
〔CSCD §36〕 sabbakammaṭṭhānānuyogasappāyatā | 業處之品・地遍之單元 | 四十業處與其修習在彼諸篇；本篇以常坐支為其通宜之緣 |
〔CSCD §36〕 Ābhujitvāna pallaṅkaṃ, paṇidhāya ujuṃ tanuṃ; | 隨念業處之品之入出息念之單元 | 結跏趺與正身之式在彼篇為修習之座法；本篇以之入頌 |
〔CSCD §36〕 Nirāmisaṃ pītisukhaṃ, yasmā samadhigacchati; | 地遍之單元之諸禪 | 喜與樂為禪支，其立在彼篇 |
〔CSCD §36〕 sobhayanto tapovanaṃ | 食厭想之單元 | 「苦行之林」一語在彼篇為所捨之樂處；本篇之位為所莊嚴之處——一語二位，誌之 |
〔CSCD §37〕 Idāni⋯– | 雜論之單元 | 次單元以總說單元之偈之後二行逐字重開——論不以支之名承之而以偈承之 |
七、傳本
作者、傳本與注疏源流諸問題，本編不於考據內立說。
I. Placement in the Outline
Base text This unit’s base text is CSCD (internal and not published). Every Pāli string in this layer is copied verbatim from this unit’s base-text column. The single form of location is 〔CSCD §NN〕, which can be checked word for word against that column. Because this chapter has no in-house Pāli text collated to PTS pages, no page range is recorded.
Title The base-text column carries one ### line, the section title ### 13. Nesajjikaṅgakathā. The section title and the unit’s full extent are coextensive: the whole unit is this section, the thirteenth of the thirteen practices.
Paragraph-number domain The base-text column has only 〔CSCD §36〕. The unit occupies 1,710 bytes in the base-text column—the smallest of this chapter’s six units.
Fivefold frame This column checked the base-text column point by point. All five labeling formulas are complete and occur once each: undertaking closes with imesaṃ aññataravacanena samādinnaṃ hoti; method with Idamassa vidhānaṃ.; distinction is labeled by Pabhedato pana ayampi tividho hoti.; breach closes with Ayamettha bhedo.; and benefit begins with Ayaṃ panānisaṃso,. All five parts are complete despite the unit’s small extent. Its density lies in the single paragraph on the three grades (514 bytes, three tenths of the whole unit), which lists seven items allowed across the superior, medium, and mild grades.
Connections before and after This unit follows the unit on the five dwelling practices. Its first sentence, Nesajjikaṅgampi … ''seyyaṃ paṭikkhipāmi, nesajjikaṅgaṃ samādiyāmī''ti imesaṃ aññataravacanena samādinnaṃ hoti. (Nesajjikaṅgampi is separated from what follows by an edition-page note), is a continuation in the same form and the last occurrence of that form. This column checked all six units of the chapter: the same opening form appears under all 13 practices, with this as the last. The unit on the miscellaneous discussion follows. Its first sentence begins Idāni … – and reopens verbatim with the last two lines of the verse in the general unit: the treatise no longer continues by naming another practice, but by continuing the verse. This section records the change of form.
Movement The chapter Overview assigns this unit to Movement §E, “The One Energy-Related Practice—Sitting.” The chapter sections assigned there appear verbatim in that table; this section neither repeats nor excerpts them. The paragraph-number and chapter-section systems have no known correspondence and are neither estimated nor converted.
II. Terms and Renderings
This section records only usage and location in this unit; normative readings of terms are governed by the glossary, and this section does not determine those the glossary leaves unsettled. Readings established in earlier chapters are not re-explained. Previously established terms used here include dhutaṅga (ascetic practice), nesajjikaṅga (sitter’s practice), ukkaṭṭha・majjhima・muduka (superior／medium／mild), iriyāpatha (posture), middha (sleep), kammaṭṭhāna (meditation subject), sappāya (supportive), vīriyārambha (arousing energy), anāgāmī (non-returner), thera (elder), bhikkhu (bhikkhu), māra (Māra), pīti・sukha (rapture／happiness), tapovana (forest of austerity), vata (observance), and dhīra (steadfast person). Only terms new to this unit are listed below.
Method and Three Grades of the Sitter’s Practice 〔CSCD §36〕
| Pāli | Rendering | Usage in this unit | Locus |
|---|---|---|---|
| seyya | lying down | what this practice refuses; the treatise explains it with Iriyāpathesu hi nipajjitumeva na vaṭṭati (among the four postures, only lying down is not allowed) | 〔CSCD §36〕 |
| yāma | watch of the night | pivot of the method—one must rise and walk during one of the three watches | 〔CSCD §36〕 |
| caṅkamati | walks in meditation | as above; the method of this practice contains only this one action | 〔CSCD §36〕 |
| apassena | leaning support | first of the three objects disallowed to the superior practitioner; this column’s own reading (the treatise does not explain its form) | 〔CSCD §36〕 |
| dussapallatthikā | cloth binding | second; this column’s own reading | 〔CSCD §36〕 |
| āyogapaṭṭa | binding strap | third; this column’s own reading | 〔CSCD §36〕 |
| bibbohana | pillow | fourth object allowed to the mild practitioner | 〔CSCD §36〕 |
| pañcaṅga・sattaṅga | five-part seat・seven-part seat | fifth and sixth objects allowed to the mild practitioner; the treatise explains their construction—Pañcaṅgo pana piṭṭhiapassayena saddhiṃ kato (the five-part seat is made with a back support) and Sattaṅgo nāma piṭṭhiapassayena ca ubhatopassesu apassayehi ca saddhiṃ kato (the seven-part seat is made with a back support and supports on both sides) | 〔CSCD §36〕 |
| piṭṭhiapassaya | back support | joined to both the five-part and seven-part seats | 〔CSCD §36〕 |
| ubhatopassa | both sides | added under the seven-part seat | 〔CSCD §36〕 |
| Miḷābhayatthera | Elder Miḷābhaya | person for whom the seven-part seat was made; this column’s own reading (proper name; the base text has lowercase initial miḷābhayattherassa) | 〔CSCD §36〕 |
| cetaso vinibandha | bondage of mind | first benefit—the meaning of the cited statement; this practice cuts off the bondage | 〔CSCD §36〕 |
| pāsādikairiyāpathatā | having a posture that inspires confidence | third benefit | 〔CSCD §36〕 |
| sammāpaṭipattiyā anubrūhana | growth of right practice | fifth benefit | 〔CSCD §36〕 |
| pallaṅka | cross-legged posture | expression in the first verse—Ābhujitvāna pallaṅkaṃ, paṇidhāya ujuṃ tanuṃ | 〔CSCD §36〕 |
| tanu | body | expression in the same verse (a different form from the common kāya with the same referent; this column renders each literally) | 〔CSCD §36〕 |
| āraddhavīriya | one who has aroused energy | expression in the second verse | 〔CSCD §36〕 |
| nirāmisa pītisukha | rapture and happiness without material nutriment | what is attained in the third verse | 〔CSCD §36〕 |
Two Points to Read Together (1) Of the seven items allowed across the superior and mild grades (apassena, dussapallatthikā, āyogapaṭṭa, bibbohana, pañcaṅga, and sattaṅga, together with the construction using piṭṭhiapassaya), the treatise explains only the construction of the five-part and seven-part seats and does not explain the other four objects. All four readings in this column are its own and are left to the wise who come after. (2) The reading of sappāya: the second benefit is sabbakammaṭṭhānānuyogasappāyatā; this column follows the already established “supportive” and reads it “support for the cultivation of every meditation subject,” rather than the earlier proposal “suitable.”
III. Variant Readings
Material available This unit has no in-house Pāli collated to corresponding pages, so there is no collated passage to record. The only checkable surface is the base-text column itself. It is recorded without decision.
Full-scan measurement A verbatim scan of the entire base-text column found zero occurrences of parenthetical variant forms such as (sī.), (syā.), (kaṃ.), and (pī.); zero occurrences of the variant-reading marker pāṭho; and zero occurrences of the markers of divergent explanations eke, Keci／keci, Apare āhu, Porāṇā／porāṇā, or aṅguttarabhāṇakā (the named school of divergent accounts in the preceding unit). Square brackets have only two forms: one paragraph number [§NN] and two edition-page markers, both inside notes. Nothing found is recorded as nothing found: the base-text column itself contains no record of a variant reading.
Non-variant use of a report marker [direct measurement in this column] kira occurs once (Taṃ kira miḷābhayattherassa akaṃsu.): it introduces an event as reported, not a variant reading.
One literal feature caught by this column This unit’s closing reads Ayaṃ nesajjikaṅge samādāna vidhānappabheda bhedānisaṃsavaṇṇanā.—the compound has two internal spaces (samādāna vidhānappabheda bhedānisaṃsavaṇṇanā), while the closings under the other twelve practices in the chapter all have the single word samādānavidhānappabhedabhedānisaṃsavaṇṇanā. This column checked all six units of the chapter: the one-word form occurs 12 times and this two-space form once, making 13 total. It is copied as found and neither altered nor regularized.
Count of quotation marks [caught by this column] The full unit has 4 occurrences of '', forming 2 pairs: one around the undertaking formula and one around the cited statement (''seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharatī''). Every quotation has its close; none is unmatched.
Unindented closing The unit’s closing is flush left (direct measurement), matching the unit on the five dwelling practices and differing from the units on the two robe practices and the five food practices. The fact is recorded without regularization.
Scope of this column All the foregoing concerns the literal surface of the base-text column. This column has not been collated against the scanned PTS pages. Its zero-occurrence results apply only to that one surface and are not used to infer the state of another witness.
IV. The Commentator’s Citations
Every place where the Commentator cites is tied to a paragraph-number anchor. A source is recorded only where the text itself identifies it; this column does not determine one on its behalf.
| Location | Citation Formula [verbatim] | Point Cited | Source Identified by the Text |
|---|---|---|---|
| 〔CSCD §36〕 | ''seyyasukhaṃ passasukhaṃ middhasukhaṃ anuyutto viharatī''ti | dwelling devoted to the pleasure of lying, reclining, and sleeping—the bondage of mind cut off by this practice | (dī. ni. 3.320; ma. ni. 1.186) |
Counts of citation formulas and sources [direct measurement in this column] There is 1 parenthetical source note in this unit, naming two works (dī. ni. and ma. ni., attached to one citation). All citation markers occur zero times (Yathāha, Vuttañhetaṃ, Vuttampi cetaṃ, Tena vuttaṃ, Tenāha, Tenāhu, Tenetaṃ vuccati, and Apare āhu): the citation is embedded directly in the first benefit through vuttassa (“of what was said”), with no separate introductory formula.
One reported event Taṃ kira miḷābhayattherassa akaṃsu. Thero anāgāmī hutvā parinibbāyi.—the person for whom the seven-part seat was made and his final attainment. This is the unit’s only narrated event. The treatise does not identify its source; this column records its location verbatim and does not determine a source on its behalf.
V. Similes and Rhetoric
This section records only where a simile occurs and what it is paired with; it makes no literary assessment.
A. No simile at all viya at a word boundary, sandhi forms expressing comparison, forms of sadisa, the comparison leaders Yathā／yathā, and upamā／-ūpama all occur zero times throughout the unit. This is the only one of the chapter’s six units with no simile (the next sparsest is the general unit, with three). The fact is recorded without supplying one.
B. Verifiable rhetorical observations (1) Each of the five labeling formulas occurs once (Section I). (2) The judgment word vaṭṭati (“may”) occurs 4 times, all in the one paragraph on the three grades—all the unit’s disciplinary judgments are concentrated in one paragraph. (3) The prompt Tattha occurs once, introducing the three grades. (4) The omission formula …pe… occurs zero times. (5) There are 3 verses in 6 lines, all indented four spaces. (6) One personifying figure in verse: Nisīdanto vikampeti, mārassa hadayaṃ yati. (the sitting ascetic moves Māra’s heart). This is personification, not comparison, and is therefore not counted in A; this column records its location. (7) The unit has one narrated event (the Elder Miḷābhaya, attached with kira).
All the foregoing counts were measured only within this unit, not the whole work.
VI. Intratextual Cross-Reading
Every pointer carries a paragraph-number anchor. Each target is established only from names and statements verifiable in this unit. No correspondence is known between this unit’s paragraph-number and chapter-section systems, so the pointers do not attach chapter sections, estimate, or convert them. This column does not determine them on another source’s behalf.
| Place in This Unit | Target | Verifiable Basis |
|---|---|---|
〔CSCD §36〕 Nesajjikaṅgampi | unit on the five dwelling practices | continuation in the same opening form, and the last occurrence of this form in the chapter |
〔CSCD §36〕 Iriyāpathesu hi nipajjitumeva na vaṭṭati. | chapter on meditation subjects | the four postures and their suitability are listed there; here only one is refused |
〔CSCD §36〕 sabbakammaṭṭhānānuyogasappāyatā | chapter on meditation subjects・unit on the earth kasiṇa | the forty meditation subjects and their cultivation occur there; here the sitter’s practice is a generally supportive condition |
〔CSCD §36〕 Ābhujitvāna pallaṅkaṃ, paṇidhāya ujuṃ tanuṃ; | unit on mindfulness of breathing in the chapter on recollection meditation subjects | the formula of sitting cross-legged and holding the body upright is the posture for cultivation there; here it enters a verse |
〔CSCD §36〕 Nirāmisaṃ pītisukhaṃ, yasmā samadhigacchati; | jhānas in the unit on the earth kasiṇa | rapture and happiness are jhāna factors established there |
〔CSCD §36〕 sobhayanto tapovanaṃ | unit on perception of repulsiveness in nutriment | “forest of austerity” is there a place of delight to be abandoned; here it is the place one adorns—one expression in two positions, recorded here |
〔CSCD §37〕 Idāni … – | unit on the miscellaneous discussion | the next unit reopens verbatim with the last two lines of the verse in the general unit—the treatise continues by verse rather than by the name of a practice |
VII. Transmission
This edition takes no position in its apparatus on questions of authorship, textual transmission, or the lineages of the commentaries.