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13. Nesajjikaį¹
gakathÄ[xiii. The Sitterās Practice]
Nesajjikaį¹
gampi āāseyyaį¹ paį¹ikkhipÄmi,xiii. The sitterās practice is undertaken with one of the following statements: āI refuse lying downā
nesajjikaį¹
gaį¹ samÄdiyÄmÄ«āāti imesaį¹ aƱƱataravacanena samÄdinnaį¹ hoti.or āI undertake the sitterās practice.ā
Tena pana nesajjikena rattiyÄ tÄ«su yÄmesu ekaį¹ yÄmaį¹ uį¹į¹hÄya caį¹
kamitabbaį¹. IriyÄpathesu hi nipajjitumeva na vaį¹į¹ati.The sitter can get up in any one of three watches of the night and walk up and down: for lying down is the only posture not allowed.
Idamassa vidhÄnaį¹.These are the directions.
Pabhedato pana ayampi tividho hoti.This has three grades too.
Tattha ukkaį¹į¹hassa neva apassenaį¹, na dussapallatthikÄ, na Äyogapaį¹į¹o vaį¹į¹ati.Herein, one who is strict is not allowed a back-rest or cloth band or binding-strap [to prevent falling while asleep].[^17]
Majjhimassa imesu tÄ«su yaį¹kiƱci vaį¹į¹ati.The medium one is allowed any one of these three.
Mudukassa apassenampi dussapallatthikÄpi Äyogapaį¹į¹opi bibbohanampi paƱcaį¹
gopi sattaį¹
gopi vaį¹į¹ati.The mild one is allowed a back-rest, a cloth band, a binding-strap, a cushion, a āfive-limbā and a āseven-limb.ā
PaƱcaį¹
go pana piį¹į¹hiapassayena saddhiį¹ kato.A āfive-limbā is [a chair] made with [four legs and] a support for the back.
Sattaį¹
go nÄma piį¹į¹hiapassayena ca ubhatopassesu apassayehi ca saddhiį¹ kato.A āseven-limbā is one made with [four legs,] a support for the back and an [arm] support on each side.
Taį¹ kira miįø·Äbhayattherassa akaį¹su. Thero anÄgÄmÄ« hutvÄ parinibbÄyi.They made that, it seems, for the Elder PÄ«į¹hÄbhaya (Abhaya of the Chair). The elder became a non-returner, and then attained NibbÄna.
Imesaį¹ pana tiį¹į¹ampi seyyaį¹ kappitamatte dhutaį¹
gaį¹ bhijjati. Ayamettha bhedo.As soon as any one of these three lies down, his ascetic practice is broken. This is the breach in this instance.
Ayaį¹ panÄnisaį¹so, āāseyyasukhaį¹ passasukhaį¹ middhasukhaį¹ anuyutto viharatÄ«āāti (dÄ«. ni. 3.320; ma. ni. 1.186) vuttassa cetaso vinibandhassa upacchedanaį¹,The benefits are these. The mental shackle described thus, āHe dwells indulging in the pleasure of lying prone, the pleasure of lolling, the pleasure of torporā (M I 102), is severed;
sabbakammaį¹į¹hÄnÄnuyogasappÄyatÄ, pÄsÄdikairiyÄpathatÄ, vÄ«riyÄrambhÄnukÅ«latÄ, sammÄpaį¹ipattiyÄ anubrÅ«hananti.his state is suitable for devotion to any meditation subject; his deportment inspires confidence; his state favours the application of energy; he develops the right practice.
ÄbhujitvÄna pallaį¹
kaį¹, paį¹idhÄya ujuį¹ tanuį¹; NisÄ«danto vikampeti, mÄrassa hadayaį¹ yati.The adept that can place crosswise His feet to rest upon his thighs And sit with back erect shall make Foul MÄraās evil heart to quake.
Seyyasukhaį¹ middhasukhaį¹, hitvÄ ÄraddhavÄ«riyo; NisajjÄbhirato bhikkhu, sobhayanto tapovanaį¹.No more in supine joys to plump And wallow in lethargic dump; Who sits for rest and finds it good Shines forth in the Asceticsā Wood.
NirÄmisaį¹ pÄ«tisukhaį¹, yasmÄ samadhigacchati; TasmÄ samanuyuƱjeyya, dhÄ«ro nesajjikaį¹ vatanti.The happiness and bliss it brings Has naught to do with worldly things; So must the sitterās vow befit The manners of a man of wit.
Ayaį¹ nesajjikaį¹
ge samÄdÄna vidhÄnappabheda bhedÄnisaį¹savaį¹į¹anÄ.This is the commentary on the undertaking, directions, grades, breach, and benefits, in the case of the sitterās practice.