[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [諸經要集](https://indike.org/pramana/in.bauddha.taisho.2123) › 6.28 # 諸經要集 6.28 諸經要集 6.28 - **Language:** Classical Chinese ### [6.28](https://indike.org/pramana/in.bauddha.taisho.2123.6.28) 如舍利弗問經云。舍利弗白佛言有諸檀越。造僧伽藍。厚置資給。來世僧有似出家僧。非時就典食僧。索食而食。與者食者得何等罪其本檀越得何等福。佛言。非時者。是破戒人。是犯盜人。非時與者。亦破戒人。亦犯盜人。盜檀越物。是不與取。非施主意。施主無福。以失物故。猶有發心置立之善。舍利弗言。時受時食食不盡者。非時復食。或有時受至非時食。復得福不。佛言。時食淨者。是即福田。即出家。是即僧伽。是即天人良友。是即天人導師。其不淨者。猶為破戒。是大劫盜。是即餓鬼。為罪窟宅。非時索者。以時非時輒與。是典食者。是名退道。是名惡魔。是名三惡道。是名破器。是癩病人。壞善果故。偷乞自活。是故諸婆羅門不非時食。外道梵志亦不邪命食。況我弟子。知法行法而當爾耶。凡如此者。非我弟子。是盜我法利。著無法人。是名盜食非法之人。盜與盜受。一團一撮。片鹽片酢。皆死墮燋腸地獄吞熱鐵丸。從地獄出生猪狗中。食諸不淨。又生惡鳥人怪其聲。後生餓鬼。還伽藍中。處其圊內噉食糞穢。並百千萬歲。更生人中貧窮下賤。人所棄惡。不可言說。人不信用。不如盜一人物其罪尚輕。割奪多人故。良福田故。斷絕出世道故。又揵陀國王經云。佛在世時。時有國王號名揵陀。奉事婆羅門。婆羅門居在山中。多種果樹。時有擔樵人毀其果樹。婆羅門見之。便將詣王所言。是人無狀殘敗我果樹。王當治殺。王敬事婆羅門。不敢違之即為殺之。自後未久。有牛食人稻。其主逐捶折其一角。血流被面痛不可忍。牛徑到王所白言。我實無狀食此人少稻。今折我角。稻主亦追到王所。王曉鳥獸語。王語牛言。我當為汝殺之。牛即報言。今雖殺此人。亦不能令我不痛。但當約勅後莫取之如我。王便感念言。我事婆羅門。但坐果樹令我殺人。不如此牛。今事此道。復不免生死。何用此道。便到佛所。五體投地為佛作禮。願受五戒十善。佛言。布施持戒現世得福。忍辱精進。一心智慧。其德無量。後生天上。王即歡喜得須陀洹。阿難白佛言。此王與牛本何因緣。佛言。乃昔拘那含牟尼佛時。王與牛為兄弟。作優婆塞共持齋戒。一日一夜。王守法精進。不敢懈怠。壽終昇天。天上壽盡下為國王。牛時犯齋夜食。終受其罪。罪畢復作牛五百世。尚有宿識。故來開悟王意。牛後七日壽終。上生天上。佛言。四輩弟子。受持齋戒不可犯也。 > As the Śāriputra-paripṛcchā-sūtra states: Śāriputra addressed the Buddha, saying, 'There are dānapatis who build saṅghārāmas and generously provide provisions. In future ages, there will be monks who resemble renunciants who, at an improper time, go to the food-distributing monk to demand food and eat it. What sin do the giver and the eater incur, and what merit does the original dānapati obtain?' The Buddha said, 'One who \[eats at\] an improper time is a breaker of precepts and an offender of theft. One who gives at an improper time is likewise a breaker of precepts and an offender of theft. They steal the dānapati's property; this is taking what is not given, which is not the intention of the donor. The donor receives no merit, for the property was lost; yet there remains the good of having generated the aspiration to establish it.' Śāriputra said, 'If one receives at the proper time and eats at the proper time, and if what is not finished is eaten again at an improper time, or if one receives at the proper time but waits until an improper time to eat it, does one still obtain merit?' The Buddha said, 'Those who are pure in eating at the proper time are indeed puṇyakṣetras; they are true renunciants, the true Saṅgha, good friends to gods and humans, and guides to gods and humans. Those who are impure are still precept-breakers; they are great robbers, they are hungry ghosts, and they are dens of sin. If one demands food at an improper time, and the food distributor carelessly gives it regardless of whether it is the proper time or not, that food distributor is called one who has fallen away from the Path, called an evil māra, called the three evil destinies, called a broken vessel, and called a leper; because he destroys good fruits, he lives by theft and begging. Therefore, the brahmins do not eat at improper times, and heterodox brahmacārins do not eat by wrong livelihood. How much less should my disciples, who know the Dharma and practice the Dharma, act thus! All who are like this are not my disciples; they steal the benefits of my Dharma and are people clinging to lawlessness. They are called persons who steal food contrary to Dharma. The thief who gives and the thief who receives—even a single lump, a pinch, a speck of salt, or a drop of vinegar—shall all, upon death, fall into the Intestine-Scorching Hell to swallow red-hot iron balls. Emerging from hell, they will be born among pigs and dogs, eating all sorts of impurities; or born as evil birds whose cries people dread; and later born as hungry ghosts, returning to the saṅghārāma to dwell in the latrines and consume excrement and filth for hundreds of thousands of myriad years. When born again among humans, they will be impoverished, lowly, and despised and loathed by others beyond description, trusted by no one. This is not like stealing the property of a single person, the sin of which is still lighter; because here one plunders many people, plunders an excellent puṇyakṣetra, and severs the supramundane Path.' Furthermore, the Gandha-rāja-sūtra states: When the Buddha was in the world, there was a king named Gandha who served a brahmin. The brahmin lived in the mountains and planted many fruit trees. At that time, a woodcutter damaged his fruit trees. Seeing this, the brahmin brought him before the king and said, 'This man has wrongfully ruined my fruit trees. The king should punish and execute him.' The king, reverently serving the brahmin, dared not disobey him and immediately executed him. Not long thereafter, an ox ate someone's rice. The owner chased and beat it, breaking one of its horns. Blood flowed over its face, and the pain was unbearable. The ox went straight to the king's presence and said, 'I indeed wrongfully ate a little of this man's rice, and now he has broken my horn.' The owner of the rice also pursued it to the king's presence. The king understood the language of birds and beasts. The king said to the ox, 'I will kill him for you.' The ox replied, 'Although you kill this man now, it cannot make my pain cease. You need only command that hereafter people should not treat others as I was treated.' The king was moved to reflect, saying, 'I served a brahmin, and merely on account of fruit trees he made me kill a man; he is not as good as this ox. Now serving this path, I still cannot escape saṃsāra—what use is this path?' Thereupon he went to the Buddha's place, threw his five limbs to the ground in homage to the Buddha, and wished to receive the five precepts and ten virtuous deeds. The Buddha said, 'Giving and keeping the precepts bring blessings in the present life; forbearance, vigor, single-mindedness, and wisdom possess immeasurable virtue, and later one will be born in heaven.' The king was overjoyed and attained the fruit of srotāpanna. Ānanda addressed the Buddha, saying, 'What was the past cause and condition between this king and the ox?' The Buddha said, 'Long ago, in the time of Kanakamuni Buddha, the king and the ox were brothers; as upāsakas, they upheld the fast precepts together for one day and one night. The king observed the Dharma vigorously, daring not to be negligent; when his life ended, he ascended to heaven. When his heavenly lifespan was exhausted, he came down to be a king. The ox at that time violated the fast by eating at night, and in the end suffered retribution for that sin. When his punishment was finished, he was reborn as an ox for five hundred lifetimes. Still possessing past knowledge, he came to awaken the king's mind. Seven days later, the ox's lifespan ended, and he was reborn above in heaven.' The Buddha said, 'The fourfold disciples who undertake and uphold the fast precepts must not violate them.' > — English (machine translation) (machine translation) - [Previous: 6.27](https://indike.org/pramana/in.bauddha.taisho.2123.6.27) - [Next: 6.29](https://indike.org/pramana/in.bauddha.taisho.2123.6.29) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.2123.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2123~en-mt.6.28) — English, machine translation ## Linked texts (1) - [舍利弗問經](https://indike.org/pramana/in.bauddha.sanskrit.vinaya.sastra.sariputrapariprcchasutra*zh-t1465.1.34) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2123.6.28](https://indike.org/pramana/in.bauddha.taisho.2123.6.28) · Pramāṇa