諸經要集 19.81

19.81

又優婆塞戒經云。佛言。或有說言。子修善法。父作不善。因子修善。令父不墮三惡道者。是義不然。何以故。身口意業各別異故。若父喪已墮餓鬼中。子為追福。當知即得。若生天中。都不思念人中之物。何以故。天上成就勝妙寶故。若入地獄受諸苦惱。不暇思念。是故不得。畜生人中亦復如是。若謂餓鬼何緣獨得。以其本有愛貪慳悋。故墮餓鬼。既為餓鬼常悔本過。思念欲得。是故得之。若所為者生餘道中。其餘眷屬墮餓鬼者。皆悉得之。是故智者。應為餓鬼勸作福德（正法念經大意亦同）若有祠祀誰是受者。隨其祠處而為受者。若近樹林則樹神受。舍河泉井山林堆阜。亦復如是。是人祀已亦得福德。何以故。令彼受者生喜心故。是祀福德能護身財。若說殺生祠祀得福。是義不然。何以故。不見世人種伊蘭子生栴檀樹。斷眾生命而得福德。若欲祠者。當用香華乳酪蘇果。為亡追福則有三時。春時正月。夏時五月。秋時九月。

Furthermore, the Upāsakaśīla-sūtra states: The Buddha said: 'There may be some who say: "If a son cultivates wholesome dharmas while the father commits unwholesome deeds, because the son cultivates good, he can cause the father not to fall into the three evil destinies." This principle is not so. Why is that? Because the bodily, verbal, and mental karmas [of different beings] are distinct and separate. If after the father passes away he falls among hungry ghosts, when the son pursues merit on his behalf, you should know that he receives it immediately. If he is born among the devas, he does not think of things in the human realm at all. Why is that? Because in heaven, supreme and wondrous treasures are already perfected. If he enters the hells, he suffers various torments and has no leisure to think of such things; therefore, he does not receive it. It is likewise among animals and humans. If one asks why hungry ghosts alone receive it: because they originally had craving, greed, and stinginess, they fell among hungry ghosts. Once they are hungry ghosts, they constantly regret their former transgressions, yearning and desiring to obtain [offerings]; therefore, they receive them. If the one for whom it is performed has been born into another destiny, whatever other relatives have fallen among hungry ghosts all obtain it. Therefore, the wise should urge the making of merit for hungry ghosts.' (The general meaning of the Saddharmasmṛtyupasthāna-sūtra is also the same.) 'If there are sacrifices, who receives them? Whichever place the sacrifice is held, that becomes the recipient. If it is near a forest, then the tree spirit receives it. Houses, rivers, springs, wells, mountains, forests, mounds, and hills are likewise. When this person has completed the sacrifice, he also obtains merit. Why is that? Because he causes that recipient to give rise to a joyful heart. The merit of this sacrifice can protect his body and wealth. If one says that killing living beings to sacrifice brings merit, this principle is not so. Why is that? One does not see people in the world plant the seed of an eraṇḍa tree and produce a sandalwood tree; [how could one] cut off the life of sentient beings and obtain merit? If one wishes to sacrifice, one should use incense, flowers, milk, curds, ghee, and fruit. There are three seasons for pursuing merit on behalf of the deceased: the first month in the spring, the fifth month in the summer, and the ninth month in the autumn.'