諸經要集 5.65

5.65

又涅槃經云。因曠野鬼神。為授不殺戒已。以不食肉故。氣力虛弱命欲將終。佛告鬼言。我勅聲聞弟子。隨有佛法處。悉施汝等食。若有住處不能施者。是魔眷屬。非我弟子。真聲聞也。然出眾生食時。須有分齊。若食他施主食即須依五分律云。若與乞兒鳥狗等。並應量己分內減施與之。不得取分外施（比見道俗至於齋上施主儉約不與妻兒先供眾僧將為福田僧等不費前食然有眾僧先自飽食已將他殘食施乞兒鳥犬等損他施主又自得罪若減己分內將施與人任意多少不論限約也）。又依十二頭陀經云。若得食時應作是念。見渴乏眾生。以一分施之。我為施主彼為受者。施已作是願言。令一切眾生興福救乏莫墮慳貪。持至空靜處。減一段著淨石上。施諸禽獸。亦如上願。正欲食時作是念言。身中有八萬戶蟲。蟲得此食皆悉安隱。我今以食施此諸蟲。後得道時當以法施汝。是為不捨眾生。又灌佛形像經云。佛告大眾。世人多有發意求所願者。布施之日。不計少多。趣使充饒。事業畢竟。殘有餚饍噉食不盡。皆當送與守寺中持法沙門。眾僧自共分之。以出物時當望生福。不應各各競分歸與妻子。是為種於石上。根株焦盡終無生時。令以布施者餘福重以施僧。是為施一得萬倍報。

Furthermore, the Nirvāṇa-sūtra says: Because the wilderness spirit had already been conferred the precept against killing, from not eating meat its vital breath and strength grew weak, and its life was about to end. The Buddha told the spirit: 'I instruct my śrāvaka disciples that wherever there is the Buddha-Dharma, they must give food to you all. If there is a dwelling place where they are unable to give, they are the retinue of Māra, not my disciples, not true śrāvakas.' However, when setting out food for sentient beings, there must be proper bounds. If one eats the food of another donor, one must rely on the Mahīśāsaka-vinaya, which says: 'If giving to beggars, birds, dogs, and the like, one should estimate and reduce from within one’s own share to give to them; one must not take from outside one’s share to give.' (Lately, one sees among monastics and laity that when it comes to a vegetarian feast, the donor is frugal and does not give to his wife and children, first offering to the monastic Saṃgha, regarding them as a field of merit. The Saṃgha and others do not consume all the food before them, yet there are monks who first gorge themselves and then take the donor's leftovers to give to beggars, birds, dogs, and the like. This harms the donor, and they themselves incur guilt. If one reduces from within one’s own share to give to others, whatever the amount may be, there is no restriction.) Furthermore, relying on the Dvādaśadhūta-sūtra, it says: 'When one obtains food, one should form this thought: Seeing sentient beings who are thirsty and destitute, I give a portion to them; I am the donor and they are the recipients. Having given, one makes this aspiration: "May all sentient beings generate merit and be rescued from destitute conditions, never falling into stinginess." Bringing it to an empty and quiet place, one breaks off a piece and places it upon a clean stone to give to the birds and beasts, also making the aspiration as above. Just as one is about to eat, one forms this thought: "Within my body are eighty thousand families of worms. When the worms obtain this food, they will all be at ease. I now give food to these worms; later, when I attain the Way, I shall give you the Dharma." This is not abandoning sentient beings.' Furthermore, the Guan fo xingxiang jing says: 'The Buddha told the great assembly: "There are many people in the world who generate the intention to seek what they wish for. On the day of giving, they do not calculate whether it is little or much, aiming only to make it abundant. When the task is finished and there are leftover provisions and food uneaten, they must all be sent and given to the Dharma-holding śramaṇas guarding the temple. The monks themselves shall share it together. Because when giving things away, one should expect to generate merit, they should not each contend to divide it and take it home to their wives and children. That would be like planting upon a stone; the roots and stems would be scorched and withered, and in the end there would be no time of sprouting. Cause them to take the surplus merit of what was given and give it again to the Saṃgha; this is giving one and obtaining a ten-thousand-fold reward."'