四分律刪繁補闕行事鈔 3.310

3.310

《僧祇》：不得作駱駝坐，應加趺坐；若疲極者，當互舒一脚。仰臥脩羅，伏者餓鬼，左脇如貪欲人；具如法者，出三十五卷中。《增一》云：今聽比丘，先以手憑座，後坐，此我之教。《十誦》：無病不得晝臥；若喜眠，應起經行。《善見》：臨欲眠時，先於六念中，一一念也。坐法有二：一結加趺，二踞坐。跪有二：一長跪，即兩膝及足指至地；二互跪，右膝至地（各有所立）。《三千》云：不得於上座前踞坐。踞坐五法：一不交足；二不雙竪兩足；三不却踞兩手，掉捎兩足；四不得搘拄一足，申一足；五不上足。五事正坐法：一不倚壁，二不手前據，三不肘據床，四不兩手捧頭，五不以手拄頰。《毘尼母》云：何名坐？眾僧集會，撿容整服，加趺而坐，儀用可觀；又如坐禪人，坐經劫，身不動搖，觀者無厭。人多者狹膝，見上座亦爾，不宜寬縱（云云）。《三千》云：不與三師並坐。《十誦》：聽法時，上座來，不應起下座；起者，吉羅。若和上阿闍梨，恭敬故，自起；不得起他，吉羅。乃至聽法，不得與沙彌同床坐。沙彌得與白衣同床坐；大比丘三夏，亦同床得坐。《三千》云：欲上床有七：一當徐却踞；二不得匍匐上；三不使床有聲；四不大拂床有聲；五不大㐸大吒歎息，思惟世事；六不狗群臥；七起以時節，心起不定，當自責本起。又若聞犍稚聲，即當著袈裟，出戶如法；二於堂外住，正衣脫帽；三有佛像，頭面作禮，却禮僧；四當隨次向上座，當遺上座處；五隨上座坐，若踞。

The Mahāsāṃghika-vinaya states: One must not sit like a camel; one should sit cross-legged. If one is extremely exhausted, one should extend one leg alternately. Lying on one's back is [the manner of] asuras; lying face-down is [that of] hungry ghosts; [lying on] the left side is like a person of covetous desire. The detailed standard rules are set forth in fascicle thirty-five. The Ekottarika-āgama states: "I now permit the bhikṣus first to steady themselves on the seat with a hand, and then to sit down; this is my instruction." The Daśādhyāya-vinaya states: One who is not ill must not sleep during the day. If one is prone to drowsiness, one should rise and perform walking meditation. The Samantapāsādikā states: When one is about to sleep, one should first contemplate the six recollections, one by one. There are two methods of sitting: first, sitting cross-legged; second, sitting with knees drawn up (squatting). There are two ways of kneeling: first, full kneeling, in which both knees and the toes touch the ground; second, alternating kneeling, in which the right knee touches the ground (each has its proper application). The Three Thousand Deeds states: One must not squat in front of a senior seat. There are five rules for squatting: first, do not cross the feet; second, do not raise both feet upright together; third, do not lean back on both hands while swinging both feet; fourth, do not prop up one foot while stretching out the other; fifth, do not raise the feet [onto the seat]. There are five matters for proper sitting: first, do not lean against a wall; second, do not prop oneself forward on the hands; third, do not rest the elbows on the bed; fourth, do not hold the head with both hands; fifth, do not support the cheek with a hand. The Vinayamātṛkā states: What is called sitting? When the saṃgha assembles, one composes one's demeanor, straightens one's robes, and sits cross-legged, so that one's deportment is worthy of regard. Furthermore, it is like a practitioner of dhyāna who sits for kalpas without the body swaying, so that observers never tire of watching. Where there are many people, keep the knees narrow; upon seeing a senior, do likewise, and it is not proper to be loose or remiss (and so forth). The Three Thousand Deeds states: One must not sit side by side with the three masters. The Daśādhyāya-vinaya states: When listening to the Dharma, if a senior arrives, one should not make a junior rise; if one makes them rise, it is a duṣkṛta. If it is one's upādhyāya or ācārya, out of reverence one rises oneself; one must not make another rise, [otherwise it is a] duṣkṛta. Even when listening to the Dharma, one must not sit on the same bed with a śrāmaṇera. A śrāmaṇera may sit on the same bed with a layperson; a great bhikṣu of three varṣās may also sit on the same bed. The Three Thousand Deeds states: There are seven [rules] for wishing to get onto a bed: first, one should slowly ease oneself onto it; second, one must not crawl up on all fours; third, do not cause the bed to make a noise; fourth, do not brush off the bed loudly to make a noise; fifth, do not sigh heavily, click the tongue, or contemplate worldly matters; sixth, do not lie huddled like a pack of dogs; seventh, rise at the proper time; if the mind rises erratically, one should reproach oneself and return to the proper time of rising. Furthermore, upon hearing the sound of the gaṇḍī, one must immediately put on the kaṣāya and step outside the door according to the Dharma; second, stop outside the hall, straighten the robes, and remove the hat; third, if there is a Buddha image, bow with head and face to the ground, then step back and bow to the saṃgha; fourth, proceed in order toward the senior seat, and yield the senior seat's place; fifth, sit or squat according to the senior.