大比丘三千威儀 1.17

1.17

已得離依止、復得度人、徒眾使得，次應淨身口淨衣食。淨身者，洗大小便、剪十指爪。淨口者，嚼楊枝漱口刮舌。若不洗大小便，得突吉羅罪，亦不得僧淨坐具上坐及禮三寶，設禮無福德。若不嚼楊枝，若食若服藥若飲，得三突吉羅罪。若不淨衣向聚落，得突吉羅罪。淨食者，非大僧觸，非是不可信人共食宿，非是不淨器者，非不澡豆洗鉢器，不用木器及以內食，亦不自種作及販賣得，如是等是淨衣。所以淨衣者，踞坐。食者，佛始成道，食糜家女糜竟，自念：「若有出家弟子者，云何坐？云何食？」觀諸佛法，皆著淨衣偏踞坐、食一坐食。「我弟子法亦如是。」所以著淨衣者，欲作限礙，能防眾戒故。所以踞坐，為淨衣故，亦反俗法，亦為草坐食易故。因踞坐不如法，得九突吉羅罪：一者脚前却、二者闊脚、三者搖動、四者竪立、五者交、六者垂三衣覆足、七翹、八累脚、九累髀，盡皆犯突吉羅。因不踞坐，得三突吉羅罪。所以坐受香者，達波國有比丘住處，婦女行香觸比丘手，因起欲心即時罷道。師問所以，即說因緣。因是白佛，佛即制戒：若立受香者，得突吉羅罪。所以不得數數食一食者，若作若乞及以盪器，即妨半日之功，亦長婬怒癡結，復不異於俗人，是以一食。

Having attained leave of niśraya, being permitted to ordain disciples, and having obtained followers, one should next purify the body and speech, and purify robes and food. Purifying the body means washing after urination and defecation, and clipping the ten fingernails. Purifying speech means chewing a tooth-stick, rinsing the mouth, and scraping the tongue. If one does not wash after urination and defecation, one incurs a duṣkṛta offense, and one is not permitted to sit on the saṅgha's pure seat covers or pay homage to the Three Jewels; even if one pays homage, there is no merit. If one does not chew a tooth-stick, eating, taking medicine, or drinking incurs three duṣkṛta offenses. If one approaches a village without pure robes, one incurs a duṣkṛta offense. Purified food means: not touched by a fully ordained monk, not stored overnight or eaten together with an untrustworthy person, not kept in an impure vessel, bowls and vessels washed with bath-powder, not using wooden vessels to hold food, and not obtained through personal farming or trade—such as these are pure robes. The reason for wearing pure robes is [for] squat-sitting. As for eating: when the Buddha first attained enlightenment and finished eating the porridge from the porridge-maker’s daughter, he reflected to himself: “If there are renunciant disciples, how should they sit? How should they eat?” He observed that according to the dharma of all Buddhas, they all wear pure robes, sit squatting to one side, and eat in a single sitting. “The practice of my disciples shall also be like this.” The reason for wearing pure robes is that one wishes to establish boundaries and safeguards, being able to protect all the precepts. The reason for squat-sitting is for the sake of the pure robes, also to reverse worldly customs, and also because sitting on grass to eat is easy. For failing to squat-sit in accordance with the Dharma, one incurs nine duṣkṛta offenses: first, legs stretched forward or drawn back; second, legs spread wide; third, shaking; fourth, knees upright; fifth, crossing legs; sixth, hanging the tricīvara down to cover the feet; seventh, lifting the heels; eighth, crossing the feet; ninth, crossing the thighs—all of these incur duṣkṛta offenses. For not squat-sitting, one incurs three duṣkṛta offenses. As for why one sits to receive incense: in a bhikṣu residence in the country of Daba, a woman offering incense touched a bhikṣu’s hand; giving rise to lustful thoughts because of this, he immediately disrobed. The master asked the reason, and he explained the causes and conditions. Because of this, it was reported to the Buddha, and the Buddha forthwith established a precept: receiving incense while standing incurs a duṣkṛta offense. As for why one must not eat repeatedly but eat only one meal: preparing food, begging, or washing vessels obstructs half a day’s labor, increases the fetters of lust, anger, and delusion, and is no different from worldly people—therefore, one takes only one meal.