四分律行事鈔資持記 3.742

3.742

次科，引文中，初引本緣。《涅槃》第十五云：佛遊曠野聚落，有一鬼神，即名曠野；純食血肉，多殺眾生；復於其聚，日食一人；佛為說法，愚不受教；佛化身為大力鬼神，彼怖歸依；佛復本身，復為說法，令受不殺戒；鬼白佛言：我及眷屬，唯仰血肉，以自存活；今已受戒，當何資立？佛因垂勅，如鈔所引。《四分》下，次明總出。傳云者，舊云《晉法猛遊西國傳》。鬼廟，即曠野神，或鬼子母，今多畫於門首，本為出食祭之；今人乃謂門神，訛替久矣。愛道下，三示多少。此約別出為言。下引《智論》，鬼能變食，故不在多，恐費信施。

In the next section, under citing texts, first the original circumstance is cited. The fifteenth chapter of the Nirvāṇa Sūtra says: When the Buddha was traveling in the village of Āṭavī, there was a spirit deity named Āṭavika who fed exclusively on blood and flesh and killed many sentient beings, furthermore eating one person every day in that village. The Buddha preached the Dharma to him, but in his foolishness he would not accept the teaching. The Buddha then transformed his body into a spirit deity of great strength, and he, terrified, took refuge. The Buddha returned to his original body and again preached the Dharma to him, leading him to receive the precept against taking life. The ghost said to the Buddha: "My retinues and I rely solely on blood and flesh to sustain ourselves; now having received the precepts, by what shall we be sustained?" Due to this, the Buddha issued the injunction as cited in the Manual. From the Dharmaguptaka downwards, next it clarifies setting aside [food] generally. "A record says": formerly said to be the Jin-era Record of the Western Regions by Fameng. The "spirit shrine" means the Āṭavika deity or Hārītī; today they are mostly painted above doorways, originally intended for making offerings of food set aside for them; nowadays people call them door gods, which has long been an error and decline. From Gautamī downwards, third, the quantity is indicated. This is stated in terms of setting aside food separately. Below, it cites the Treatise on the Great Perfection of Wisdom: spirits and ghosts are able to multiply food, so it need not be much, lest one squander the offerings of the faithful.