四分律行事鈔資持記 3.839

3.839

坐臥中，初科；《僧祇》，前明坐法。駱駝，謂兩膝拄地。次明臥法。仰是慢相，伏即飢相，左脇婬相；如法，即右脇臥。指三十五者，彼云：應如師子獸王順身臥，若右脇有癰瘡，無罪，不者越威儀。《增一》。手按，彼因外道抽除床攊，故制。（攊音曆，今謂床桄）。《十誦》。制晝臥者，有病應開。喜眠令經行者，除昏思故。《善見》，初制繫想。三寶、戒、施、天，為六念。下明坐跪名二。禪觀加趺，飲食踞坐。尼令長跪，非不通僧；僧制互跪，則不通尼，故注云：各有所立也。

Under Sitting and Lying Down, the first section: The Mahāsāṃghika-vinaya first explains the method of sitting. "Camel" means having both knees planted on the ground. Next it explains the method of lying down. Lying on the back is a mark of pride; lying face down is a mark of hunger; lying on the left side is a mark of lust; according to the Dharma, one lies on the right side. The reference to [fascicle] thirty-five states: "One should lie down following the body like the lion, king of beasts; if there is a sore or boil on the right side, there is no offense; otherwise one violates deportment." The Ekottarika-āgama: "Holding down with the hand" was formulated because non-Buddhists would pull out and remove the bed laths. (Laths is pronounced lì; now called bed slats.) The Daśādhyāya-vinaya: The prohibition against sleeping during the day should allow an exception for illness. Ordering those prone to sleep to do walking meditation is to remove torpor. The Samantapāsādikā first prescribes fixing one's thoughts: the Triratna, precepts, generosity, and the devas constitute the six recollections. Below it clarifies the two names for sitting and kneeling: full-lotus posture for dhyāna contemplation, and squatting for eating and drinking. Having nuns kneel upright does not mean it cannot apply to monks; prohibiting monks from kneeling upright, however, means it does not apply to nuns. Hence the note says: "Each has its own establishment."