Visuddhimagga I-95

Senāsananti senañca āsanañca.

（三、床座）「床座」，即卧所与坐处。

Ñ(I,95): Resting place (senāsana): this is the bed (sena) and seat (āsana).

Yattha yattha hi seti vihāre vā aḍḍhayogādimhi vā, taṃ senaṃ.

无论在精舍或半边檐[yán]的盖屋中所卧的地方为卧所；

Ñ: For wherever one sleeps (seti), whether in a monastery or in a lean-to, etc., that is the bed (sena);

Yattha yattha āsati nisīdati, taṃ āsanaṃ.

无论什么座席为坐处。

Ñ: wherever one seats oneself (āsati), sits (nisīdati), that is the seat (āsana).

Taṃ ekato katvā senāsananti vuccati.

把它们合成一起而说为床座。

Ñ: Both together are called 'resting-place' (or 'abode'— senāsana).

Sayādaw U Sīlānanda: A dwelling place for monks in Pāḷi is called senāsana. Sena means to sleep. Asana means to sit. A place for monk to sleep and sit is called. Han: I am not sure whether the word [senāsana] is exclusively for the monks. The Burmese translation is also not very specific. In eight and ten precepts, [sayana] is used for laypersons as well. Uccasayana-mahasayana veramani sikkhapadam samadiyami I undertake the precept to refrain from lying on a high or luxurious sleeping place. sena = sayana: [nt.] a bed. āsana = seat. senāsana: [nt.] lodging; sleeping place.

Utuparissayavinodanapaṭisallānārāmatthanti parisahanaṭṭhena utuyeva utuparissayo. Utuparissayassa vinodanatthañca paṭisallānārāmatthañca. Yo sarīrābādhacittavikkhepakaro asappāyo utu senāsanapaṭisevanena vinodetabbo hoti, tassa vinodanatthaṃ ekībhāvasukhatthañcāti vuttaṃ hoti.

「为避季候之危，而好独坐（禅思）之乐」，以气候而有危险故为季候之危，为除去气候的危险及好独坐（禅思）的快乐，当以受用床座而得消除能使身体害病心地散乱的不适当的气候，故说为除季候之危及好独坐（禅思）之乐。

Ñ: For the purpose of warding off the perils of climate and enjoying retreat: the climate itself in the sense of imperilling (parisahana) is 'perils of climate' (utu-parissaya). Unsuitable climatic conditions that cause mental distraction due to bodily affliction can be warded off by making use of the resting place; it is for the purpose of warding off these and for the purpose of the pleasure of solitude, is what is meant.

Kāmañca sītapaṭighātādināva utuparissayavinodanaṃ vuttameva. Yathā pana cīvarapaṭisevane hirikopīnapaṭicchādanaṃ niyatapayojanaṃ, itarāni kadāci kadāci bhavantīti vuttaṃ, evamidhāpi niyataṃ utuparissayavinodanaṃ sandhāya idaṃ vuttanti veditabbaṃ.

虽然为避季候之危，即指除去寒冷等而言，但前面衣服的受用，是以遮蔽羞部为主要目的，为防寒暑等仅为某些时间而已，可是受用床座是以避免季候的危险为主要目的。

Ñ: Of course, the warding off of the perils of climate is stated by [the phrase] 'protection from cold', etc., too; but, just as in the case of making use of the robes the concealment of the private parts is stated as an invariable purpose while the others are periodical [purposes], so here also this [last] should be understood as mentioned with reference to the invariable warding off of the perils of climate.

Atha vā ayaṃ vuttappakāro utu utuyeva.

季候之意已如前说。

Ñ: Or alternatively, this 'climate' of the kind stated is just climate;

Parissayo pana duvidho pākaṭaparissayo ca, paṭicchannaparissayo ca (mahāni. 5). Tattha pākaṭaparissayo sīhabyagghādayo. Paṭicchannaparissayo rāgadosādayo.

危险有显明和隐匿的二种：狮子猛虎等为显明的危险，贪瞋等为隐匿[nì]的危险。

Ñ: but 'perils' are of two kinds: evident perils and concealed perils, (see Nd.1,12). Herein, evident perils are lions, tigers, etc., while concealed perils are greed, hate, and so on.

Ye yattha apariguttiyā ca asappāyarūpadassanādinā ca ābādhaṃ na karonti, taṃ senāsanaṃ evaṃ jānitvā paccavekkhitvā paṭisevanto bhikkhu paṭisaṅkhā yoniso senāsanaṃ utuparissayavinodanatthaṃ paṭisevatīti veditabbo.

若无守护（如住树下等而有显危）及见不适当的色等（有隐险），则未免危害，而彼比丘既知如是观察而受用床座，此乃如理决择……为避季候之危而受用。

Ñ: When a bhikkhu knows and reflects thus in making use of the kind of resting place where these [perils] do not, owing to unguarded doors and sight of unsuitable visible objects, etc., cause affliction, he can be understood as one who 'reflecting wisely makes use of the resting place for the purpose of warding off the perils of climate'.