[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) › [釋氏要覽](https://indike.org/pramana/in.bauddha.taisho.2127) › 3.440 # 釋氏要覽 3.440 釋氏要覽 3.440 - **Language:** Classical Chinese ### [3.440](https://indike.org/pramana/in.bauddha.taisho.2127.3.440) 灌頂經云。阿難白佛言。若人命終。造立墳塚。是人精魄在中否。佛言。亦在亦不在。何以故。若人生時不造善根。不識三寶。無善受福。無惡受殃。無善知識。為其修福。是其精魄在墳中。未有生處故。或生前大修福善。精勤行道。或生天上人間。故言不在。或生前不信正真。諂誑欺人。造作惡業。合墮畜生惡鬼地獄。倭受苦惱。故言不在○或問之。子今集此要覽。雖欲利他。安能利己。何則其如抄略真教。增減聖言。得無咎耶。答有聖言為證何者佛本行經云。有諸比丘。取經中要義味。為他說法不依次第。懼以白佛。佛言。我許隨便。於諸經中。擇取要義安比文句。為人說法。但取中義。莫壞本經○雜譬喻經云。若有凡人解深經一句。口誦心念。身中三毒四魔。八萬垢門。皆不能自安。何況博採眾法。為世橋梁耶。 > The \*Abhiṣeka-sūtra\* states: "Ānanda addressed the Buddha, saying: 'When a person's life ends and a grave mound is built, is that person's spirit inside it or not?' The Buddha said: 'It is both present and not present. Why is this? If a person during life did not create wholesome roots and did not recognize the Three Jewels, had no good deeds to receive blessings and no bad deeds to receive calamities, and had no spiritual friends to cultivate merit for him, his spirit remains in the grave because he has no place of rebirth yet; \[thus it is present\]. Or, if during life he extensively cultivated merit and goodness and diligently practiced the Path, he is born in the heavens or among humans; therefore it is said not to be present. Or, if during life he did not believe in the correct and true, deceived and cheated people, and committed evil karma, he must fall into the animals, hungry ghosts, or hells to endure suffering and distress; therefore it is said not to be present.'" Someone asked: "In compiling this \*Essential Reader\* now, although you wish to benefit others, how can it benefit yourself? Why is this? As it excerpts the true teaching and adds to or subtracts from the sage's words, can it be without fault?" I answer: There are sacred words as proof. What are they? The \*Buddhacarita-sūtra\* states: "Some bhikṣus took the essential meanings and flavors in the sūtras to preach the Dharma to others out of order, and in fear they reported this to the Buddha. The Buddha said: 'I permit doing so as convenient. Among the sūtras, select and extract the essential meanings and arrange the sentences to preach the Dharma to people; merely grasp the central meaning and do not corrupt the original sūtra.'" The \*Saṃyukta-avadāna-sūtra\* states: "If an ordinary person understands a single phrase of a profound sūtra, chanting it with the mouth and contemplating it in the mind, the three poisons, four māras, and eighty thousand defilement gates within his body can none of them remain settled; how much more so for one who broadly gathers the numerous teachings to serve as a bridge for the world?" > — English (machine translation) (machine translation) - [Previous: 3.439](https://indike.org/pramana/in.bauddha.taisho.2127.3.439) - [Next: 3.441](https://indike.org/pramana/in.bauddha.taisho.2127.3.441) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.2127.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2127~en-mt.3.440) — English, machine translation ## Linked texts (1) - [諸經要集](https://indike.org/pramana/in.bauddha.taisho.2123.19.90) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2127.3.440](https://indike.org/pramana/in.bauddha.taisho.2127.3.440) · Pramāṇa