T39n1792_佛說盂蘭盆經疏
大正藏第 39 冊 No. 1792 佛說盂蘭盆經疏
No. 1792 [cf. No. 685]
佛說盂蘭盆經疏上
充國沙門宗密述
始於混沌。塞乎天地。通人神。貫貴賤。儒釋皆宗之。其唯孝道矣。應孝子之懇誠。救二親之苦厄。酬昊天恩德。其唯盂蘭盆之教焉。宗密罪釁早年喪親。每履雪霜之悲。永懷風樹之恨。竊以終身墳壟。卒世蒸嘗。雖展孝思不資神道。遂搜索聖賢之教。虔求追薦之方。得此法門。實是妙行。年年僧自恣日。四事供養三尊。宗密依之修崇。已歷多載。兼講其誥。用是未聞今因歸鄉。依日開設道俗耆艾。悲喜遵行。異口同音。請制新疏。心在松柏。豈慢鄉閭。式允來情。發揮要道。
稽首三界主。大孝釋迦尊。累劫報親恩。積因成正覺。將永錫眾類。應請演斯經。欲使背恩人。咸能酬罔極。我今所贊述。愿眾聖冥加。自他存歿親。離苦常安樂。
將解此經。先開四段。一教起所因。二藏乘所攝。三辨定宗旨。四正解經文。初中復四。一酬宿因故。二酬今請故。三彰孝道故。四示勝田故 初教起所因(四) 初酬宿因者。悉達太子。不紹王位。舍親去國。本為修行得道報父母恩。然菩薩用心。不務專己。故開盂蘭法會。以福自他二
【現代漢語翻譯】 現代漢語譯本 大正藏第 39 冊 No. 1792 佛說盂蘭盆經疏
No. 1792 [cf. No. 685]
佛說盂蘭盆經疏上
充國沙門宗密述
始於混沌，塞乎天地，通人神，貫貴賤，儒釋皆宗之，其唯孝道矣。應孝子之懇誠，救二親之苦厄，酬昊天恩德，其唯盂蘭盆之教焉。宗密罪釁早年喪親，每履雪霜之悲，永懷風樹之恨。竊以終身墳壟，卒世蒸嘗，雖展孝思不資神道。遂搜索聖賢之教，虔求追薦之方。得此法門，實是妙行。年年僧自恣日，四事供養三尊，宗密依之修崇，已歷多載。兼講其誥。用是未聞今因歸鄉，依日開設道俗耆艾，悲喜遵行。異口同音，請制新疏。心在松柏，豈慢鄉閭。式允來情，發揮要道。
稽首三界主，大孝釋迦尊。累劫報親恩，積因成正覺。將永錫眾類，應請演斯經。欲使背恩人，咸能酬罔極。我今所贊述，愿眾聖冥加。自他存歿親，離苦常安樂。
將解此經，先開四段。一教起所因。二藏乘所攝。三辨定宗旨。四正解經文。初中復四。一酬宿因故。二酬今請故。三彰孝道故。四示勝田故 初教起所因(四) 初酬宿因者。悉達太子（Siddhartha太子），不紹王位，舍親去國，本為修行得道報父母恩。然菩薩用心，不務專己。故開盂蘭法會，以福自他二
【English Translation】 English version T. 39 No. 1792 Commentary on the Buddha Speaks the Ullambana Sutra
No. 1792 [cf. No. 685]
Commentary on the Buddha Speaks the Ullambana Sutra, Part 1
Composed by Śramaṇa Zongmi of Chongguo
It begins in chaos, filling heaven and earth, connecting humans and spirits, permeating the noble and the lowly. Both Confucianism and Buddhism venerate it. It is none other than filial piety. Responding to the earnest sincerity of filial sons, relieving the suffering of both parents, repaying the boundless grace of Heaven, it is none other than the teaching of Ullambana. Zongmi, burdened by the misfortune of losing his parents early in life, constantly experiences the sorrow of snow and frost, and forever cherishes the regret of the wind-swept trees. I secretly believe that though one may tend to graves throughout life and offer sacrifices for generations, though one may express filial thoughts, it does not benefit the spiritual path. Therefore, I searched the teachings of sages and virtuous ones, devoutly seeking a way to perform posthumous services. I obtained this Dharma gate, which is truly a wonderful practice. Every year on the day of the monks' self-ordination, I offer the four kinds of offerings to the Three Jewels. Zongmi has relied on this to cultivate and uphold for many years, and has also lectured on its proclamation. Because of this, it was unheard of until now. Now, returning to my hometown, I have opened it up to the elders of the laity and clergy, who joyfully follow it. With one voice, they request the creation of a new commentary. My heart is with the pines and cypresses; how could I neglect my hometown? I respectfully comply with their request and expound the essential path.
I bow my head to the Lord of the Three Realms, the greatly filial Śākyamuni Buddha (釋迦尊). Through countless kalpas, he repaid the kindness of his parents, accumulating causes to achieve perfect enlightenment. He will eternally bestow blessings upon all beings, and in response to the request, he expounds this sutra. He wishes to enable those who turn their backs on kindness to repay their boundless debt. What I now praise and describe, I pray that all the sages will secretly add their blessings. May all living and deceased relatives be free from suffering and always be happy.
To explain this sutra, I will first open four sections: 1. The cause of the teaching's arising; 2. What Tripitaka and vehicle it is contained within; 3. Discriminating and determining the central tenet; 4. Correctly explaining the sutra text. The first section is further divided into four: 1. To repay past causes; 2. To repay the present request; 3. To manifest filial piety; 4. To show the field of merit. First, the cause of the teaching's arising (four). First, to repay past causes: Prince Siddhartha (悉達太子), not inheriting the throne, abandoning his relatives and leaving the country, originally did so to cultivate the path, attain enlightenment, and repay the kindness of his parents. However, the Bodhisattva's intention is not to focus solely on oneself. Therefore, he opens the Ullambana Dharma assembly to benefit both himself and others.
親。此經所興。本意如此。二酬今請者。謂大目犍連因心之孝。欲度父母。報乳哺之恩故。出家修行。神通第一。觀見亡母。墮餓鬼中。自救不能。白佛求法。佛示盆供。救母倒懸。繇愛其親。施及一切故。為道俗弟子。請佛留此法門。酬目連所請。即是說經之繇致也。三彰孝道者。復有其二。一通明孝為二教之宗本。二別明二教行孝之同異。初通明中。且明儒教。以孝為本者。謂始自天子。至於士人。家國相傳。皆立宗廟。雖五孝之用。則別而不行之。源不殊故。開宗明義。章中標為至德要道。道德以之為體。教法繇是而生。何有君子。而不務本。既為天經地義。須令企及俯從。雖論禮壞樂崩終訶衣錦食稻。甚哉孝之大也。聖人之德。又何以加於孝乎。次釋教以孝為本者。然一切佛。皆有真化二身。釋迦化身說。隨機權教。舍那真身說。究竟實教。教者。經律也。經詮理智。律詮戒行。戒雖萬行。以孝為宗。故我盧舍那佛。最初成正覺時。便說華嚴大經。菩薩大戒。又經標云。爾時釋迦牟尼佛。初坐菩提樹下。成無上正覺已。初結菩薩波羅提木叉。孝順父母。師僧三寶。孝順至道之法。孝名為戒。亦名制止。涅槃亦云。奇哉父母。生育我等。受大苦惱。滿足十月。懷抱我身。既生之後。推干就濕除去不凈。大小便利
【現代漢語翻譯】 現代漢語譯本 親。這部經興起，本意是這樣的。有兩個原因來酬謝今天的請求。一是大目犍連（Mahāmaudgalyāyana，佛陀十大弟子之一，以神通第一著稱）因為孝順之心，想要度化父母，報答乳哺之恩，所以出家修行。他神通第一，看見已故的母親墮入餓鬼道中，自己無法解救，於是向佛陀請求方法。佛陀於是開示用盂蘭盆供（ullambana，一種佛教儀式，用於超度亡靈）來救助母親脫離倒懸之苦。因為愛自己的親人，進而施及一切眾生。所以爲了道俗弟子，請求佛陀留下這個法門，酬謝目連的請求，這就是說這部經的緣由。二是彰顯孝道，又包含兩層意思。一是普遍說明孝是儒釋二教的根本，二是分別說明二教在行孝上的同與異。首先在普遍說明中，先說明儒教以孝為根本，是指從天子到士人，家國世代相傳，都建立宗廟。雖然五種孝道的運用，各有區別而不相同，但其根源並沒有不同。所以在《孝經》開宗明義的章節中，標明孝是至高的德行和重要的道理，道德以孝為根本，教化由此而生。哪有君子不致力于根本呢？既然是天經地義，就必須努力達到並遵循。即使是談論禮崩樂壞，最終也要譴責那些穿著華麗的衣服，吃著精美的食物的人。孝道是多麼偉大啊！聖人的德行，又有什麼能超過孝道呢？其次是佛教以孝為根本。一切佛都有真身和化身兩種身。釋迦牟尼佛（Śākyamuni，佛教創始人）的化身所說的是隨機應變的權巧之教，盧舍那佛（Locana，報身佛）的真身所說的是究竟真實的教法。教，指的是經和律。經詮釋理智，律詮釋戒行。戒律雖然有萬行，但以孝為根本。所以我的盧舍那佛，最初成就正覺時，就說了《華嚴經》（Avataṃsaka Sūtra）和大菩薩戒。經中也標明，當時釋迦牟尼佛，最初坐在菩提樹下，成就無上正覺后，最初結菩薩波羅提木叉（prātimokṣa，戒律），孝順父母、師僧三寶（Triratna，佛、法、僧）。孝順是達到道的法則，孝名為戒，也名制止。涅槃經（Nirvana Sutra）也說，奇妙啊，父母生育我們，承受巨大的苦惱，滿足十個月，懷抱我們的身體。出生之後，推開乾燥的地方讓我們睡，把潮濕的地方給我們，除去我們的不凈之物，大小便溺。
【English Translation】 English version The arising of this Sutra originates from this intention. There are two reasons to reciprocate today's request. First, Mahāmaudgalyāyana (one of the ten great disciples of the Buddha, known for his foremost supernatural powers), out of filial piety, desired to liberate his parents and repay the kindness of their nurturing, so he renounced the world and cultivated diligently. With his foremost supernatural powers, he saw his deceased mother fallen into the realm of hungry ghosts, unable to save herself. Therefore, he requested a method from the Buddha. The Buddha then revealed the Ullambana (a Buddhist ceremony for transferring merit to the deceased) offering to rescue his mother from her inverted suffering. Because of his love for his own kin, he extended it to all beings. Therefore, for the sake of both monastic and lay disciples, he requested the Buddha to leave behind this Dharma gate, reciprocating Maudgalyāyana's request, which is the reason for speaking this Sutra. Second, to manifest filial piety, which includes two aspects. First, to universally explain that filial piety is the foundation of both Confucianism and Buddhism; second, to separately explain the similarities and differences in practicing filial piety between the two teachings. First, in the universal explanation, first explain that Confucianism takes filial piety as its root, referring to the fact that from the emperor to the scholars, families and states pass down through generations, all establishing ancestral temples. Although the applications of the five forms of filial piety are distinct and different, their source is not different. Therefore, in the opening chapter of the Classic of Filial Piety, it is marked that filial piety is the supreme virtue and important principle, morality takes it as its foundation, and teachings arise from it. How can a gentleman not devote himself to the root? Since it is a heavenly principle and earthly righteousness, one must strive to attain and follow it. Even when discussing the collapse of ritual and music, one must ultimately condemn those who wear splendid clothes and eat fine food. How great is filial piety! What virtue of a sage can surpass filial piety? Second, Buddhism takes filial piety as its root. All Buddhas have two bodies: the true body and the manifested body. Śākyamuni Buddha's (the founder of Buddhism) manifested body speaks of expedient teachings that adapt to circumstances, while Locana Buddha's (the Sambhogakāya Buddha) true body speaks of ultimate and real teachings. Teachings refer to Sutras and Vinaya. Sutras explain reason and wisdom, while Vinaya explains precepts and conduct. Although there are myriad practices in precepts, filial piety is the foundation. Therefore, when my Locana Buddha first attained perfect enlightenment, he spoke the Avataṃsaka Sūtra and the great Bodhisattva precepts. The Sutra also states that at that time, Śākyamuni Buddha, first sitting under the Bodhi tree, after attaining unsurpassed perfect enlightenment, first established the Bodhisattva Prātimokṣa (moral code), being filial to parents, teachers, and the Triple Gem (Buddha, Dharma, Sangha). Filial piety is the law of attaining the Tao, filial piety is called a precept, and it is also called restraint. The Nirvana Sutra also says, 'Wonderful, parents give birth to us, enduring great suffering, fulfilling ten months, embracing our bodies. After birth, they push away the dry places for us to sleep, give us the wet places, and remove our impurities, both large and small.'
。乳哺長養。將護我身。以是義故。應當報恩。隨順供養。上通明二教以孝為本竟。次別明二教行孝之同異者。于中初明其異。后顯其同。初謂生前侍養異。后謂歿后追思異。侍養異者。儒宗則慎護髮膚。揚名後代。故樂春不出。曾子開衾。釋教則祝髮壞衣。法資現世。故優陀通訊。凈藏回邪。是謂為善不同。同歸乎孝。歿后異者。復有三異。一居喪異。儒則棺槨宅兆安墓留形。釋則唸誦追齋薦其去識。二齋忌異。儒則內齋。外定想其聲容。釋則設供講經資其業報。三終身異。儒則四時殺命。春夏秋冬。釋則三節放生施戒盆會。良繇真宗。未至周孔。且使繫心今知禮有所歸。不應猶執權教。且福之大者。莫大於施。生是釋梵之本因。類天地之大德。今殺彼祭此。豈近仁心。是若可忍。孰不可忍。雖云祈福。實是立仇。自徇虛名。殃于神道。問父母生於余趣。則可改祭為齋。如墮鬼中。寧無饗祀。答黍稷非馨。蘋蘩可薦。應知禴祭。勝於殺牛。況鬼神等差。豈皆受饗。上明異竟。次顯其同者。復有其二。初明存歿同。后明罪福同今初約紀孝行章中五句之文以辨其同。即攝於生前歿后也。一居則致其敬者。儒則別於犬馬。釋則舉身七多。二養則致其樂者。儒則怡聲下氣溫清定省等故。有扇床溫席之流。釋則節量信毀分減衣
【現代漢語翻譯】 現代漢語譯本 乳哺養育，悉心照料我的身體。因為這個緣故，我應當報答恩情，順從供養。以上闡明儒、釋二教都以孝為根本。接下來分別說明二教在行孝上的相同與不同之處。其中先說明不同之處，后彰顯相同之處。首先是生前侍奉供養的不同：儒家崇尚謹慎保護頭髮和面板，揚名於後世，所以孔子在春天不輕易外出，曾子臨終時整理好被子。佛教則剃除鬚髮，更換服裝，用法施利益於現世，所以優陀延王通過佛法獲得信心，凈藏法師以佛法端正邪見。這可以說是行善的方式不同，但最終都歸於孝道。歿后追思的不同，又有三點：一是居喪方式不同，儒家使用棺槨墓穴安葬遺體，保留形骸；佛教則通過唸誦經文、追薦齋食來超度亡者的神識。二是齋戒祭祀方式不同，儒家在內齋、外齋時，想像父母的音容笑貌；佛教則設定供養、講經說法，以此資助亡者的業報。三是終身行孝方式不同，儒家在四季殺生祭祀，春夏秋冬皆不例外；佛教則在三節放生、持戒，舉辦盂蘭盆法會。這是因為佛教的真宗尚未傳到周公孔子的時代，暫且讓他們把心安住在禮儀上，知道禮儀有所歸屬，不應仍然執著于權宜之教。而且福報中最大的莫過於佈施，佈施是釋迦牟尼佛和梵天王的根本因，類似於天地的大德。現在殺害其他生命來祭祀，難道接近仁愛之心嗎？如果這種行為可以容忍，還有什麼不能容忍的呢？雖然說是祈求福報，實際上是結下仇怨，只顧追求虛名，反而會得罪神道。問：如果父母轉生到其他的道，可以把祭祀改為齋戒嗎？如果墮入鬼道，難道不需要祭祀嗎？答：即使沒有豐盛的祭品，也可以用簡單的祭品來表達心意。應該知道，簡樸的祭祀勝過殺牛祭祀。況且鬼神也有等級差別，難道都能接受祭祀嗎？以上說明了不同之處。接下來彰顯相同之處，也有兩點：一是活著和去世後行孝相同，二是作惡和行善的果報相同。現在首先用《紀孝行章》中的五句話來辨別相同之處，這五句話概括了生前和去世後行孝的內容。一、居住時要盡到恭敬之心：儒家要區別于對待犬馬的態度，佛教則要做到舉身七多（指身口意等各方面都要恭敬）。二、供養時要盡到快樂之心：儒家要做到和顏悅色、溫和謙遜、早晚問安等，所以有扇床溫席的故事流傳。佛教則要節約用度，誠信守約，減少衣
【English Translation】 English version Nourishing and raising me, carefully protecting my body. For this reason, I should repay the kindness, obediently making offerings. The above explains that both Confucianism and Buddhism take filial piety as their foundation. Next, it separately explains the similarities and differences between the two teachings in practicing filial piety. Among them, it first explains the differences, and then highlights the similarities. First is the difference in serving and supporting during life: Confucianism advocates carefully protecting hair and skin, and making a name for future generations, so Confucius did not easily go out in spring, and Zengzi tidied up his quilt before his death. Buddhism shaves hair and changes clothes, using Dharma to benefit the present world, so King Udayana gained faith through the Dharma, and Dharma Master Jingzang corrected wrong views with the Dharma. It can be said that the ways of doing good are different, but ultimately they all lead to filial piety. The difference in remembrance after death has three points: First, the funeral methods are different. Confucianism uses coffins and tombs to bury the remains and preserve the form; Buddhism uses chanting scriptures and offering vegetarian meals to liberate the consciousness of the deceased. Second, the methods of fasting and sacrifice are different. Confucianism imagines the appearance and voice of parents during inner and outer fasting; Buddhism sets up offerings and preaches the Dharma to support the karma of the deceased. Third, the ways of practicing filial piety throughout life are different. Confucianism kills animals for sacrifice in all four seasons, spring, summer, autumn and winter; Buddhism releases lives, observes precepts, and holds Ullambana festivals on the three festivals. This is because the true sect of Buddhism has not yet been passed down to the era of Duke Zhou and Confucius, so let them temporarily settle their hearts on etiquette, knowing that etiquette has a belonging, and should not still be attached to expedient teachings. Moreover, the greatest of blessings is giving, which is the root cause of Shakyamuni Buddha and Brahma, similar to the great virtue of heaven and earth. Now killing other lives to sacrifice, is it close to the heart of benevolence? If this behavior can be tolerated, what else cannot be tolerated? Although it is said to be praying for blessings, it is actually making enemies, only seeking false fame, but offending the gods. Question: If parents are reborn into other realms, can the sacrifice be changed to fasting? If they fall into the ghost realm, do they not need sacrifice? Answer: Even without rich sacrifices, simple offerings can be used to express intentions. It should be known that simple sacrifices are better than killing cattle for sacrifice. Moreover, ghosts and gods also have different levels, can they all accept sacrifices? The above explains the differences. Next, highlighting the similarities, there are also two points: First, practicing filial piety is the same whether alive or after death, and second, the consequences of doing evil and doing good are the same. Now, first use the five sentences in the 'Chapter on Recording Filial Conduct' to distinguish the similarities, which summarize the content of practicing filial piety before and after death. 1. When living, one must do one's best to be respectful: Confucianism must distinguish from the attitude towards dogs and horses, and Buddhism must achieve seven more (referring to respect in all aspects of body, speech, and mind). 2. When providing for, one must do one's best to be happy: Confucianism must be kind and gentle, humble and courteous, and greet in the morning and evening, so there are stories of warming the bed with a fan. Buddhism must save expenses, be honest and trustworthy, and reduce clothing.
缽等故。有割肉充飢之類。三病則致其憂者。儒中如文帝先嚐湯藥。武王不脫冠帶。釋中如太子以肉為藥。高僧以身而擔。四喪則致其哀者。儒有武丁不言。子皋泣血。釋有目連大叫調御舁棺。五祭則致其嚴者。儒有薦筍之流。釋有餉飯之類。但以至教未來難弘報應。故先且立於祭法。令敬事于神靈。神靈則父母之識性。足顯祖考之常存。既形滅而神不滅。豈厚形而薄神乎。余如前辨。上來存歿同竟。次辨罪福同。罪同者。儒則條越五刑。犯當五摘而恩赦不該。釋則名標七逆。戒黜七遮而阿鼻定入。福同者。儒則旌于門閭上天之報。釋則瑩于戒德凈土之因。上來總彰孝道竟。第四示勝田者。喻如世間人。欲得倉廩中五穀豐盈歲歲不乏者。必須取穀麥種子。以牛犁耕于田地而種之。不種則竭盡也。法中亦爾。以悲心敬心孝心為種子。以衣食財帛身命為牛犁。以貧病三寶父母為田地。有佛弟子。欲得藏識中百福莊嚴生生無盡者。須運悲敬孝心。將衣食財帛身命。給濟敬養于貧病三寶父母。名為種福。不種即貧窮無福慧。入生死險道。謂種福之田名為福田。如種穀之田名谷田也。然種子有精新干焦。田有肥濃確瘦。如悲敬孝心有懇切閑縵。貧有淺深。病有輕重。佛有真化。化有住世入滅。法有大小。教有權實。僧有持毀。父
母有現生七世。一一配肥瘦之田。昭然可見。今盂蘭供會具三種肥田。故云勝也。謂佛歡喜日。供養自恣凈戒大德。敬田勝也。報父母恩。恩田勝也。父母在厄難中。悲田勝也。為欲示此勝田故。說此經也。二藏乘所攝。第二藏乘所攝者。藏謂三藏。乘謂五乘。三藏者。一修多羅。此云契經。契者契理契機。經者。佛地論云。貫攝為義。謂貫穿所應知義。攝持所化生故。此教於三學中詮于定學。二毗奈耶。此云調伏。調謂調練三業。伏謂制伏過非。此教詮于戒學。三阿毗達磨。此云對法。法謂涅槃四諦。對謂對向對觀。其能對者。即是妙慧。此教詮于慧學。然經是化教。開誘化導也。律是制教。制約行業也。論則推徴。解釋經律之意也。今此盂蘭盆據其名題。即化教攝。屬於經藏。據其義意亦制教攝。屬於律藏。五乘者。乘以運載為名。五謂人天聲聞緣覺菩薩。此五力有大小。載有遠近。一人乘。謂三歸五戒。運載眾生越於三涂生於人道。其猶小艇才過溪澗。二天乘。謂上品十善。及四禪八定。運載眾生越於四洲達于上界。猶如小船越小江河三聲聞乘。謂四諦法門。四緣覺乘。謂十二因緣法門。皆能運載眾生越於三界。到有餘無餘涅槃。成阿羅漢及辟支佛。皆如大船越大江河。五菩薩乘。謂悲智六度法門。運載眾生總
【現代漢語翻譯】 現代漢語譯本：母親有現世和過去七世的因緣，每一世都對應著肥沃或貧瘠的田地，這些都是可以清楚看到的。現在盂蘭盆供養法會具備三種肥田的功德，所以說是殊勝的。所謂佛歡喜日，供養持守清凈戒律的德行高尚的僧人，這是敬田的殊勝之處。報答父母的恩情，這是恩田的殊勝之處。救濟處於厄難中的父母，這是悲田的殊勝之處。爲了顯示這三種殊勝的福田，所以宣說這部《盂蘭盆經》。 此經屬於二藏五乘所攝。二藏指的是三藏，五乘指的是五乘。三藏是：一、修多羅（Sūtra），翻譯為『契經』，『契』是契合真理、契合根機，『經』，《佛地論》中說，有貫穿和攝持的含義，即貫穿所應知的義理，攝持所應教化的眾生。此教在戒定慧三學中詮釋的是定學。二、毗奈耶（Vinaya），翻譯為『調伏』，『調』是調練身口意三業，『伏』是制伏過失和錯誤。此教詮釋的是戒學。三、阿毗達磨（Abhidharma），翻譯為『對法』，『法』指的是涅槃和四諦，『對』是朝向、對觀，能夠進行對觀的就是妙慧。此教詮釋的是慧學。然而，經是化教，是開導和誘化的；律是制教，是制約行為的；論則是推究和解釋經律的意義。現在這部《盂蘭盆經》，從它的名稱來看，屬於化教，歸於經藏；從它的義理來看，也屬於制教，歸於律藏。 五乘，以運載作為名稱。五指的是人、天、聲聞、緣覺、菩薩。這五種力量有大小，運載的距離有遠近。一、人乘，指的是三歸五戒，運載眾生超越三惡道，生於人道，就像小船只能渡過溪澗。二、天乘，指的是上品十善和四禪八定，運載眾生超越四大洲，到達上界，就像小船可以渡過小的江河。三、聲聞乘，指的是四諦法門。四、緣覺乘，指的是十二因緣法門。都能運載眾生超越三界，到達有餘涅槃和無餘涅槃，成就阿羅漢和辟支佛，就像大船可以渡過大的江河。五、菩薩乘，指的是悲智六度法門，運載眾生總
【English Translation】 English version: Mothers have connections to the present and past seven lives. Each life corresponds to fertile or barren fields, which are clearly visible. The Ullambana (盂蘭盆) offering assembly now possesses the merit of three types of fertile fields, hence it is said to be supreme. The so-called Buddha's Delight Day involves making offerings to monks of high virtue who uphold pure precepts. This is the supreme aspect of the field of reverence (敬田). Repaying the kindness of parents is the supreme aspect of the field of gratitude (恩田). Relieving parents in distress is the supreme aspect of the field of compassion (悲田). To demonstrate these three supreme fields of merit, this Ullambana Sutra (盂蘭盆經) is expounded. This sutra is included within the Two Baskets and Five Vehicles. The Two Baskets (二藏) refer to the Three Baskets (三藏), and the Five Vehicles (五乘) refer to the Five Vehicles. The Three Baskets are: 1. Sutra (修多羅), translated as 'Corresponding Scripture' (契經). 'Corresponding' (契) means corresponding to truth and corresponding to the capacity of beings. 'Scripture' (經), according to the Yogacarabhumi-sastra (佛地論), has the meaning of penetrating and upholding, that is, penetrating the meanings that should be known and upholding the beings that should be taught. This teaching explains the study of concentration (定學) within the three studies of morality, concentration, and wisdom. 2. Vinaya (毗奈耶), translated as 'Discipline' (調伏). 'Discipline' (調) means disciplining the three karmas of body, speech, and mind. 'Subduing' (伏) means subduing faults and errors. This teaching explains the study of morality (戒學). 3. Abhidharma (阿毗達磨), translated as 'Counter-Dharma' (對法). 'Dharma' (法) refers to Nirvana and the Four Noble Truths. 'Counter' (對) means facing towards and contemplating. That which is capable of contemplating is wondrous wisdom. This teaching explains the study of wisdom (慧學). However, the Sutras are educational teachings, which are guiding and inducing. The Vinaya is prescriptive teaching, which is regulating conduct. The Shastras are investigations and explanations of the meaning of the Sutras and Vinaya. Now, this Ullambana Sutra (盂蘭盆經), based on its title, belongs to the educational teachings and is included in the Sutra Basket. Based on its meaning, it also belongs to the prescriptive teachings and is included in the Vinaya Basket. The Five Vehicles (五乘) take 'transporting' as their name. The five refer to humans, devas, Sravakas, Pratyekabuddhas, and Bodhisattvas. These five have different strengths and transport different distances. 1. The Human Vehicle (人乘) refers to the Three Refuges and the Five Precepts, transporting beings beyond the three evil realms and into the human realm, like a small boat that can only cross a stream. 2. The Deva Vehicle (天乘) refers to the superior ten good deeds and the four dhyanas and eight samadhis, transporting beings beyond the four continents and reaching the upper realms, like a small boat that can cross a small river. 3. The Sravaka Vehicle (聲聞乘) refers to the Four Noble Truths. 4. The Pratyekabuddha Vehicle (緣覺乘) refers to the Twelve Links of Dependent Origination. Both can transport beings beyond the three realms, reaching Nirvana with remainder and Nirvana without remainder, achieving Arhatship and Pratyekabuddhahood, like a large boat that can cross a large river. 5. The Bodhisattva Vehicle (菩薩乘) refers to the six paramitas of compassion and wisdom, transporting all beings
超三界三乘之境。至無上菩提大般涅槃之彼岸。如乘舶過海也。今此經者。謂是人天乘所攝。在小乘藏中。三辨定宗旨。三辨定宗旨者。此經以孝順設供。拔苦報恩為宗。今以二門分別。一釋行相。二配句數。初者為目連。本為孝誠欲酬恩德。力所未及故先出家。是以始得六通。便觀三界見其亡母生餓鬼中。雖餉香飯旋成猛火。悲號投佛。佛教設於盆供。拔冥途身脫一劫苦。不辜生育大報劬勞。細詳經旨備斯四義。二配句數者。有四四句。一孝順兩字。自有四句。一孝而非順。如三牲之養等。二順而非孝。如病索禁忌之食而即供。欲行非為之事而不諫等。三亦孝亦順。謂有隱無犯。三諫而隨順色。觀志三年無改。四非孝非順。如水中葬父之類。二以孝順設供。相對復為四句。一孝順非設供。如董黯王祥等。二設供非孝順。為己求福而修齋等。三俱是。即盂蘭盆會。四俱非。謂逆而慳也。三以孝順對拔苦。亦為四句。一孝順非拔苦。謂董永等。二拔苦非孝順。謂救他人之苦。三俱是。即蘭盆會。四俱非。謂逆小之人也。四以孝順對報恩亦為四句。一孝順非報恩。護髮膚不驕危非法不言等。二報恩非孝順。扶輪報一餐修行報施主等。三俱是。盂蘭盆會也。四俱非。謂辜恩逆人。今修此一門。即圓四行所得功德何可校量。實
【現代漢語翻譯】 現代漢語譯本 超越三界（欲界、色界、無色界）和三乘（聲聞乘、緣覺乘、菩薩乘）的境界，到達無上菩提（至高無上的覺悟）和大般涅槃（完全的寂滅）的彼岸，就像乘坐船隻渡過大海一樣。現在這部經，是屬於人天乘所攝，包含在小乘藏中。 三辨定宗旨： 所謂三辨定宗旨，是指這部經以孝順設供、拔苦報恩為宗旨。現在用兩個方面來分別說明：一是解釋其行為表現，二是配合句子的數量。首先說行為表現，是爲了目連（釋迦牟尼佛的十大弟子之一，以神通第一著稱）最初因為孝順的誠心想要報答父母的恩德，但憑自己的力量無法做到，所以先出家修行。因此一開始獲得六神通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通），就觀察到三界，看見他死去的母親投生到餓鬼道中。即使供養香飯，也立刻變成猛烈的火焰。他悲傷地號哭，向佛陀求助。佛陀教導他設定盂蘭盆供（一種佛教儀式），使他母親脫離冥途之身，擺脫一劫的痛苦，不辜負父母生育的大恩和辛勤的勞苦。仔細分析經文的旨意，具備這四種含義。 二是配合句子的數量，有四個四句。一是『孝順』兩個字，自身就有四句：一是孝而不順，比如用三牲（牛、羊、豬）來供養父母等；二是順而不孝，比如父母生病想吃禁忌的食物就立刻供奉，想做不合法的事情而不勸諫等；三是既孝又順，就是指有缺點就隱瞞，不冒犯父母，多次勸諫而順從父母的臉色，觀察父母的志向三年都沒有改變；四是不孝也不順，比如把死去的父親葬在水裡之類的事情。 二是以『孝順設供』相對，又成為四句：一是孝順而不設供，比如董黯（東漢孝子）和王祥（二十四孝之一）等；二是設供而不孝順，爲了自己求福而修行齋戒等；三是既孝順又設供，就是盂蘭盆會；四是既不孝順也不設供，就是指忤逆而吝嗇的人。 三是以『孝順』對『拔苦』，也成為四句：一是孝順而不拔苦，比如董永（二十四孝之一）等；二是拔苦而不孝順，比如救助其他人的痛苦；三是既孝順又拔苦，就是盂蘭盆會；四是既不孝順也不拔苦，就是指忤逆的小人。 四是以『孝順』對『報恩』，也成為四句：一是孝順而不報恩，比如保護頭髮和面板，不讓自己陷入危險，不去做非法的事情等；二是報恩而不孝順，比如扶助車輪來報答一餐飯的恩情，修行來報答施主的恩情等；三是既孝順又報恩，就是盂蘭盆會；四是既不孝順也不報恩，就是指辜負恩情、忤逆不孝的人。現在修習這一法門，就圓滿了這四種行為，所得到的功德怎麼可以衡量呢？確實是這樣。
【English Translation】 English version Transcending the realms of the Three Worlds (Desire Realm, Form Realm, Formless Realm) and the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), reaching the other shore of Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment) and Mahāparinirvāṇa (great complete nirvana), just like crossing the sea on a ship. This Sutra now, is included within the Human and Deva Vehicle, contained within the Śrāvakayāna Pitaka. Three Distinctions Defining the Tenet: The so-called Three Distinctions Defining the Tenet means that this Sutra takes filial piety in making offerings, relieving suffering and repaying kindness as its tenet. Now, we will explain it separately in two aspects: one is to explain its behavioral manifestations, and the other is to match the number of sentences. First, regarding behavioral manifestations, it is for Maudgalyāyana (one of the ten great disciples of Śākyamuni Buddha, known for being foremost in supernatural powers) who initially, out of sincere filial piety, wanted to repay the kindness of his parents, but was unable to do so with his own strength, so he first left home to cultivate. Therefore, upon initially obtaining the Six Superknowledges (divine eye, divine ear, knowing others' minds, knowing past lives, divine feet, extinction of outflows), he observed the Three Worlds and saw his deceased mother reborn in the realm of hungry ghosts. Even if he offered fragrant rice, it would immediately turn into fierce flames. He cried out in sorrow and sought help from the Buddha. The Buddha taught him to set up the Ullambana offering (a Buddhist ritual), enabling his mother to escape from the body in the netherworld and be freed from the suffering of a kalpa, not failing the great kindness and diligent labor of parents in giving birth and raising him. Carefully analyzing the meaning of the Sutra, it possesses these four meanings. Second, matching the number of sentences, there are four sets of four sentences. First, the two words 'filial piety' themselves have four sentences: one is filial but not obedient, such as using the three sacrificial animals (ox, sheep, pig) to offer to parents, etc.; two is obedient but not filial, such as immediately providing forbidden food that parents crave when they are sick, or not advising them when they want to do illegal things, etc.; three is both filial and obedient, which refers to concealing shortcomings, not offending parents, repeatedly advising while complying with their expressions, and observing their aspirations for three years without change; four is neither filial nor obedient, such as burying the deceased father in the water, etc. Second, with 'filial piety in making offerings' in contrast, it becomes four sentences again: one is filial piety without making offerings, such as Dong An (a filial son of the Eastern Han Dynasty) and Wang Xiang (one of the Twenty-four Filial Exemplars), etc.; two is making offerings without filial piety, such as cultivating precepts and fasting for one's own blessings, etc.; three is both filial piety and making offerings, which is the Ullambana Assembly; four is neither filial piety nor making offerings, which refers to rebellious and stingy people. Third, with 'filial piety' in contrast to 'relieving suffering', it also becomes four sentences: one is filial piety without relieving suffering, such as Dong Yong (one of the Twenty-four Filial Exemplars), etc.; two is relieving suffering without filial piety, such as helping others in their suffering; three is both filial piety and relieving suffering, which is the Ullambana Assembly; four is neither filial piety nor relieving suffering, which refers to rebellious petty people. Fourth, with 'filial piety' in contrast to 'repaying kindness', it also becomes four sentences: one is filial piety without repaying kindness, such as protecting hair and skin, not putting oneself in danger, and not doing illegal things, etc.; two is repaying kindness without filial piety, such as helping a cart wheel to repay the kindness of a meal, or cultivating to repay the benefactors, etc.; three is both filial piety and repaying kindness, which is the Ullambana Assembly; four is neither filial piety nor repaying kindness, which refers to those who betray kindness and are rebellious. Now, cultivating this one Dharma gate, one perfects these four actions, and how can the merits obtained be measured? It is indeed so.
繇境勝心強徹于神理故也。◎
佛說盂蘭盆經疏上終 大正藏第 39 冊 No. 1792 佛說盂蘭盆經疏
佛說盂蘭盆經疏下
充國沙門宗密述
◎四正解經文(二)。正解經文于中復二。初釋題目。二解本文。初釋題目。
佛說盂蘭盆經 此經總有三譯。一晉武帝時。剎法師翻云盂蘭盆經。二惠帝時。法炬法師譯云灌臘經。應此文云。具飯百味五果汲灌盆器香油錠燭等故。三舊本別錄。又有一師。翻為報恩經。約所行之行而立名故。今所釋者。即初譯也。義凈三藏云。頒自我口暢之。彼心以教合機。故稱佛說。盂蘭是西域之語。此云倒懸。盆乃東夏之音。仍為救器。若隨方俗應曰救倒懸盆。斯繇尊者之親魂沈闇道。載饑且渴命似倒懸。縱聖子之威靈無以拯其塗炭。佛令盆羅百味式貢三尊。仰大眾之恩光。救倒懸之窘急。即從此義以立經名。經者正名為線。義曰契經。線能貫華。經能持緯。謂所詮之義似緯似華。能詮之文能持能貫。今順此方典誥。是以目之為經。借義助名。仍加契字。此釋符佛地論。二義中貫穿之義。雜心論五義中結鬘之義也。二解本文。解本文分三。一序分。三正宗分。三流通分。以三分之興。彌天高判冥符西域。今古同遵。初序分中諸經多有二序。一
【現代漢語翻譯】 現代漢語譯本： 繇境勝心（由於境界殊勝，心念強大）強徹于神理（能夠深刻理解精神層面的道理），所以如此。◎ 佛說盂蘭盆經疏上終 大正藏第 39 冊 No. 1792 佛說盂蘭盆經疏 佛說盂蘭盆經疏下 充國沙門宗密述 ◎四、正解經文（二）。正解經文于中復二：初釋題目，二解本文。初釋題目。 佛說盂蘭盆經 此經總有三譯：一、晉武帝時，剎（Kala，意為時）法師翻譯為《盂蘭盆經》；二、惠帝時，法炬（Dharmajyoti，意為法之光）法師譯為《灌臘經》，應此文云：『具飯百味五果汲灌盆器香油錠燭等』故；三、舊本別錄，又有一師，翻譯為《報恩經》，約所行之行而立名故。今所釋者，即初譯也。義凈（Yijing，意為義之清凈）三藏云：『頒自我口暢之，彼心以教合機』，故稱佛說。盂蘭（Ullambana）是西域之語，此云倒懸。盆乃東夏之音，仍為救器。若隨方俗，應曰救倒懸盆。斯繇尊者之親魂沈闇道，載饑且渴命似倒懸。縱聖子之威靈，無以拯其塗炭。佛令盆羅百味，式貢三尊，仰大眾之恩光，救倒懸之窘急，即從此義以立經名。經者，正名為線，義曰契經。線能貫華，經能持緯。謂所詮之義似緯似華，能詮之文能持能貫。今順此方典誥，是以目之為經。借義助名，仍加契字。此釋符佛地論二義中貫穿之義，雜心論五義中結鬘之義也。二、解本文。解本文分三：一、序分；三、正宗分；三、流通分。以三分之興，彌天高判冥符西域，今古同遵。初序分中，諸經多有二序：一
【English Translation】 English version: Because the realm of mind is superior (Yao realm is superior, the mind is strong), it thoroughly penetrates the divine principles (able to deeply understand the principles of the spiritual realm), therefore it is so. ◎ The End of the First Volume of the Commentary on the Buddha Speaks of the Ullambana Sutra Tripitaka Volume 39 No. 1792 Commentary on the Buddha Speaks of the Ullambana Sutra The Second Volume of the Commentary on the Buddha Speaks of the Ullambana Sutra Composed by the Shramana Zongmi of Chongguo ◎4. Correctly Explaining the Sutra Text (2). Correctly explaining the sutra text is further divided into two parts: first, explaining the title; second, explaining the main text. First, explaining the title. Buddha Speaks of the Ullambana Sutra. This sutra has a total of three translations: 1. During the reign of Emperor Wu of the Jin Dynasty, Dharma Master Kala translated it as the 'Ullambana Sutra'; 2. During the reign of Emperor Hui, Dharma Master Dharmajyoti translated it as the 'Guanla Sutra', corresponding to the text which says: 'Prepared with a hundred flavors of rice, five fruits, drawing and pouring into basins, fragrant oil, candle sticks, etc.'; 3. According to another record in the old texts, there was another master who translated it as the 'Sutra of Repaying Kindness', named according to the practice performed. The one being explained now is the first translation. The Tripitaka Master Yijing said: 'Announced from my mouth to express it, their minds are in accordance with the teachings', therefore it is called 'Buddha Speaks'. Ullambana is a term from the Western Regions, meaning 'upside down'. 'Basin' is a term from the Eastern Xia (China), still meaning a vessel for rescue. If following local customs, it should be called 'Rescuing the Upside-Down Basin'. This is because the venerable one's parents' souls are submerged in the dark path, suffering from hunger and thirst, their lives like being hung upside down. Even the majestic spirit of a holy son cannot save them from their suffering. The Buddha instructs to arrange a hundred flavors in a basin, respectfully offering them to the Three Jewels, relying on the grace and light of the assembly to rescue the urgency of being upside down, hence the name of the sutra is established from this meaning. 'Sutra' is correctly named as a thread, with the meaning of 'matching the teachings'. A thread can string together flowers, and a sutra can hold the weft. It means that the meaning being explained is like the weft and flowers, and the text that explains it can hold and string them together. Now, following the ancient classics of this land, it is therefore named as a sutra. Borrowing the meaning to assist the name, the word 'matching' is still added. This explanation is in accordance with the meaning of 'penetration' in the two meanings of the Buddhabhumi Sutra, and the meaning of 'stringing together garlands' in the five meanings of the Abhidharmasamuccaya. 2. Explaining the Main Text. Explaining the main text is divided into three parts: 1. Introduction Section; 2. Main Teaching Section; 3. Conclusion Section. With the rise of these three sections, the high judgment that fills the sky secretly matches the Western Regions, and both ancient and modern times follow it. In the initial Introduction Section, many sutras have two introductions: 1.
證信序。謂如是之法我從佛聞。標記說時說處分明。大眾同聞非謬。以為證據令總信受。經無豐約非信不傳。繇是經初必須證信。故智度論云。說時方人令生信故。二發起序發明信起正宗之法。如凈名寶蓋法華毫光之類。然證信亦云通序。諸經皆同故。亦云經後序。佛說法時而未有故。發起亦云別序。諸經各別故。亦云經前序。佛先自發起。方說正宗故。初證信序。
聞如是一時佛在舍衛國祇樹給孤獨園 則佛臨滅度時。阿難請問四事。佛令置此言也。所問四事佛一一答。謂一依四念處。二以戒為師。三默擯惡性比丘。四一切經初。皆云如是我聞一時佛在某處與某處若干人俱。諸經多具六種成就。文或闕略義必具之。謂一信二聞三時四主五處六眾。六緣不具教則不興。必須具六。故云成就。今經闕于列眾也。又聞成就為初異余經者。各是譯人之意。謂或云如是之法我從佛聞。或云我于佛邊聞如是法。皆是指法之詞也。不云我者。意彰聖人皆證無我理故。余經有者。即阿難自指五蘊假者。不同情計之我。亦無過也。聞謂耳根發識聽彼外聲。次云如是者。信成就也。夫信者言是事如是。不信者言是事不如是。故肇公云。信順之詞也。一時者。師資合會說聽究竟。總名一時。簡異余時也。謂如來說經。時有無量。不能
【現代漢語翻譯】 現代漢語譯本：證信序，說明『如是之法』（如此的佛法）是我阿難從佛陀那裡聽聞的。它標記了說法的時間和地點，分明清楚。大眾一同聽聞，並非謬誤，以此作為證據，令所有人都信受。佛經無論內容豐富還是簡略，如果缺乏可信度，就無法流傳。因此，每部佛經的開頭都必須有證信序。所以《智度論》說，說明時間、地點和人物，是爲了使人生起信心。二、發起序，闡明信心的生起和正宗佛法的開端，例如《維摩詰經》中的寶蓋、《法華經》中的毫光等。然而，證信序也可以稱為通序，因為所有佛經都有；也可以稱為經後序，因為佛陀說法時還沒有；發起序也可以稱為別序，因為每部佛經各有不同；也可以稱為經前序，因為佛陀先發起，然後才說正宗佛法。首先是證信序。 『聞如是，一時，佛在舍衛國祇樹給孤獨園』（我聽聞佛陀是這樣說的，在某個時候，佛陀在舍衛國的祇樹給孤獨園）。這是佛陀臨近涅槃時，阿難請問了四件事，佛陀讓他這樣寫。佛陀一一回答了阿難所問的四件事，即一、依四念處（四種觀禪的方法）；二、以戒為師；三、默擯惡性比丘（對品行惡劣的比丘保持沉默，不與交往）；四、一切佛經的開頭，都要寫『如是我聞，一時，佛在某處，與某處若干人在一起』。大多數佛經都具備六種成就，文字上可能有所省略，但意義上必須具備，即一、信；二、聞；三、時；四、主（說法者）；五、處；六、眾。六種因緣不具備，佛法就無法興盛，必須具備這六種，所以稱為成就。這部經缺少列出聽眾。另外，以『聞成就』為開頭，與其他佛經不同，這是譯者的意思。或者說『如是之法我從佛聞』，或者說『我于佛邊聞如是法』，都是指法的詞語。不說『我』，是爲了彰顯聖人都證悟了無我的道理。其他佛經有『我』，指的是阿難自己，五蘊假合之身，不同於情執所認為的『我』，也沒有過錯。『聞』是指耳根產生意識，聽取外面的聲音。其次說『如是』，是信成就。所謂信，就是說這件事是這樣的，不信就是說這件事不是這樣的。所以肇公說，信是順從的詞語。『一時』是指師資雙方會合，說法和聽法圓滿結束，總稱為一時，區別于其他時間。因為佛陀說法的時間有無數，不能一一列舉。
【English Translation】 English version: The Preface of Authentication states that 'Thus I have heard' (such Dharma) is what I, Ananda, heard from the Buddha. It clearly marks the time and place of the teaching. The assembly heard it together, and it is not a mistake. This serves as evidence to make everyone believe and accept it. Whether the content of the sutra is rich or brief, it cannot be transmitted without credibility. Therefore, every sutra must begin with the Preface of Authentication. Thus, the Mahaprajnaparamita Shastra says that stating the time, place, and people is to generate faith. Second, the Preface of Arousal clarifies the arising of faith and the beginning of the orthodox Dharma, such as the jeweled canopy in the Vimalakirti Sutra and the beam of light in the Lotus Sutra. However, the Preface of Authentication can also be called the general preface because all sutras have it; it can also be called the post-sutra preface because it did not exist when the Buddha was teaching; the Preface of Arousal can also be called the specific preface because each sutra is different; it can also be called the pre-sutra preface because the Buddha first arouses it and then speaks the orthodox Dharma. First is the Preface of Authentication. 'Thus I have heard. At one time, the Buddha was in the Jeta Grove of Anathapindika (Givelord) in the country of Shravasti (Savatthi)' This was when the Buddha was approaching Nirvana, and Ananda asked four questions, which the Buddha told him to write down. The Buddha answered Ananda's four questions one by one, namely: 1. Rely on the Four Foundations of Mindfulness (four types of contemplation); 2. Take the precepts as your teacher; 3. Silently ostracize evil monks (remain silent and do not associate with monks of bad character); 4. At the beginning of all sutras, write 'Thus I have heard. At one time, the Buddha was in a certain place, with a certain number of people in a certain place.' Most sutras have six accomplishments, which may be omitted in the text, but must be included in meaning, namely: 1. Faith; 2. Hearing; 3. Time; 4. Speaker (the one who speaks the Dharma); 5. Place; 6. Assembly. If the six conditions are not met, the Dharma cannot flourish. These six must be met, so they are called accomplishments. This sutra lacks a list of listeners. In addition, starting with 'Hearing Accomplishment' is different from other sutras, which is the intention of the translator. Either 'Thus I have heard this Dharma' or 'I heard this Dharma from the Buddha' are words referring to the Dharma. Not saying 'I' is to highlight that the saints have all realized the principle of no-self. Other sutras have 'I', referring to Ananda himself, the false body of the five aggregates, which is different from the 'I' that is considered by emotional attachment, and there is no fault. 'Hearing' refers to the ear root producing consciousness and listening to external sounds. Secondly, saying 'Thus' is the accomplishment of faith. So-called faith means saying that this matter is like this, and disbelief means saying that this matter is not like this. Therefore, Master Zhao said that faith is a word of obedience. 'At one time' refers to the meeting of teachers and students, and the complete end of speaking and listening to the Dharma, which is collectively called 'at one time', distinguishing it from other times. Because there are countless times when the Buddha speaks the Dharma, they cannot be listed one by one.
別舉。一言略周故但云一。諸方時分延促不定故。總言一時。然諸經中不指定時指定處者。有解招難故不用之。今詳其意。以處則不過十六國中。游化住止之處而有其數。易為標指。時則年月春秋寒熱晝夜寅卯須臾等時。變異迅速積數無量。不可說錄。難為標指故。佛者梵語佛陀。此云覺者。謂覺了真妄性相之者也。覺有三義。一自覺我空。簡異凡夫。二覺他法空。簡異二乘。三覺滿俱空合於本覺。名究竟覺。或名大覺妙覺。簡異菩薩。在舍衛等者。處成就也。真諦記云。住處有二。一境界處。謂化在俗之流。二依止處。謂統出家之眾。初即舍衛。后即祇園。婆沙論云。舉舍衛者。令遠人知。舉祇園者。令近人知。舍衛此云聞物。謂具足財寶之物。多聞解脫之人。遠聞諸國故。義凈三藏譯金剛經。云名稱大城。祇樹等者。即祇陀太子所施之樹。給孤長者所買之園。祇陀此云戰勝。波斯匿王太子也。生時王與外國戰勝因以為名。給孤獨者。是臣之號。本名須達多。此云善施。謂給孤獨。即是善施。又常行施故名善施。鄉人美之號給孤獨。然園是須達所買。樹是祇陀所施。園總樹別。先合標園今以禮別尊卑故。樹先園后。西國呼寺為僧伽藍摩。此云眾園。以佛教東流初至中國。止鴻臚寺賓異域僧僧既漸多。散置別館。存其
【現代漢語翻譯】 現代漢語譯本： 不再贅述。用一句話概括已經足夠，所以只說『一』。因為各地的時辰長短不一，所以總稱為『一時』。然而，有些經典中不指定時間而只指定地點，有人解釋說這是爲了避免爭議，所以不採用這種方式。現在詳細分析其含義，地點不會超出十六個國家，遊歷教化和居住的地方都有其數量，容易標明。而時間則包括年月、春秋、寒熱、晝夜、寅卯、須臾等，變化迅速，數量繁多，無法全部記錄，難以標明。『佛』是梵語『佛陀』（Buddha）的音譯，這裡的意思是『覺者』，指覺悟了真妄之性相的人。覺有三種含義：一是自覺我空，區別于凡夫；二是覺他法空，區別於二乘；三是覺滿俱空，與本覺合一，稱為究竟覺，或大覺妙覺，區別于菩薩。『在舍衛』（Śrāvastī）等，是處所成就。真諦（Paramārtha）的記載說，住處有兩種：一是境界處，指教化在家的俗人；二是依止處，指統領出家的僧眾。前者就是舍衛，後者就是祇園（Jetavana）。《婆沙論》（Vibhāṣā）中說，提到舍衛，是爲了讓遠方的人知道；提到祇園，是爲了讓近處的人知道。舍衛，這裡的意思是『聞物』，指具備充足財寶之物，多聞解脫之人，遠近諸國都知道這個地方。義凈（Yijing）三藏翻譯的《金剛經》（Vajracchedikā Prajñāpāramitā Sūtra）中，稱之為『名稱大城』。『祇樹』等，指的是祇陀（Jetā）太子所佈施的樹，給孤長者（Anāthapiṇḍada）所購買的園林。祇陀，這裡的意思是『戰勝』，是波斯匿王（Prasenajit）的太子。出生時，國王與外國交戰獲勝，因此用這個名字。給孤獨，是臣子的稱號，本名須達多（Sudatta），這裡的意思是『善施』，指救濟孤獨的人，也就是善於佈施的人。又因為他經常行佈施，所以被稱為善施。鄉里人讚美他，稱他為給孤獨。園林是須達多所購買，樹是祇陀所佈施。園林是總稱，樹是別稱。先前合在一起標明園林，現在爲了按照禮節區分尊卑，所以先說樹后說園。西方的國家稱寺廟為僧伽藍摩（Saṃghārāma），這裡的意思是『眾園』。因為佛教東傳，最初傳入中國時，住在鴻臚寺，接待來自異域的僧人。僧人逐漸增多，分散安置在不同的館舍，保留了...
【English Translation】 English version: I will not elaborate further. A brief statement is sufficient, hence just saying 'one'. Because the time divisions in various places are not fixed in duration, they are collectively referred to as 'one time'. However, in some sutras, the time is not specified, but only the place is. Some explain that this is to avoid disputes, so this method is not used. Now, considering its meaning in detail, the place will not exceed the sixteen countries, and the places of travel, teaching, and residence have their numbers, which are easy to mark. Time includes years, seasons, cold and heat, day and night, Yin and Mao hours, moments, etc., which change rapidly and have countless numbers, making them impossible to record and difficult to mark. 'Buddha' is the transliteration of the Sanskrit word 'Buddha' (Buddha), which here means 'the awakened one', referring to someone who has awakened to the true and false nature of phenomena. Awakening has three meanings: first, self-awareness of emptiness, distinguishing from ordinary people; second, awareness of the emptiness of dharmas, distinguishing from the two vehicles; third, complete awareness of emptiness, uniting with the original awareness, called ultimate awakening, or great and wonderful awakening, distinguishing from Bodhisattvas. 'In Śrāvastī' (Śrāvastī) etc., is the accomplishment of the place. Paramārtha's (Paramārtha) record says that there are two types of dwelling places: one is the realm place, referring to teaching laypeople at home; the other is the reliance place, referring to leading the monastic community. The former is Śrāvastī, and the latter is Jetavana (Jetavana). The Vibhāṣā (Vibhāṣā) says that mentioning Śrāvastī is to let people from afar know; mentioning Jetavana is to let people nearby know. Śrāvastī, here means 'hearing of things', referring to having sufficient wealth and treasures, and people who have heard much and attained liberation, known far and wide in various countries. Yijing (Yijing) Tripiṭaka translated the Diamond Sutra (Vajracchedikā Prajñāpāramitā Sūtra), calling it 'the great city of fame'. 'Jeta's Grove' etc., refers to the trees donated by Prince Jeta (Jetā) and the garden purchased by Anāthapiṇḍada (Anāthapiṇḍada). Jeta, here means 'victory', is the prince of King Prasenajit (Prasenajit). When he was born, the king fought and won against a foreign country, hence the name. Anāthapiṇḍada is a title of a minister, originally named Sudatta (Sudatta), which here means 'good giver', referring to helping the lonely, that is, someone who is good at giving. Also, because he often practices giving, he is called good giver. The villagers praised him, calling him Anāthapiṇḍada. The garden was purchased by Sudatta, and the trees were donated by Jeta. The garden is a general term, and the trees are specific terms. Previously, the garden was marked together, but now, in order to distinguish between the honorable and the humble according to etiquette, the trees are mentioned first and then the garden. Western countries call temples Saṃghārāma (Saṃghārāma), which here means 'garden of the assembly'. Because Buddhism spread eastward, it first entered China and resided in the Honglu Temple, receiving monks from foreign lands. As the number of monks gradually increased, they were scattered in different guesthouses, retaining...
本號皆曰寺焉。其買園施樹者。涅槃經說。須達長者為兒聘婦。詣王舍城。因見佛發心。請入舍衛說法。佛令舍利弗隨歸先揀住處。擇得祇陀太子之園。長者問買。太子戲云。側布黃金滿即賣之。長者便欲交付。太子云。是戲言。共請斷事之人斷之。彼斷令依先語。長者載金側布。唯少一隅。太子見其不惜財寶。知佛殊勝。遂施所餘之地置立門屋。施園中樹以為林蔭。二人共成精舍請佛居之。故云祇樹等也。闕眾成就者。但文略也。如無常經等。然有其時。必具徒眾故。經末云四輩弟子歡喜奉行。二發起序(六)。發起者。此經既以孝順拔苦為宗故。托救母之緣而為發起。文分為六。第一目連道滿。第二知恩欲酬。第三攀慕遍尋。第四得見所在。第五痛哭往救。第六惡習現前。初目連道滿。
大目犍連始得六通 此人姓大目犍連。唐言菉菽氏。彼國上古有仙。常食菉豆。尊者是彼之種族也。名尼拘律陀。即樹名也。尊者二親因祭此樹神而生尊者。故名此也。是王舍城中輔相之子。時人貴其種。所以稱其氏。始得六通者。始即是初。初得聖道便度二親。本因親而修道故也。道雖無異本願各殊。故諸聖者不必皆爾。六通者。一神境通。智證神境故。亦名如意通。身如其意欲往即到故。二天眼通。三天耳通。謂能見能
【現代漢語翻譯】 現代漢語譯本： 這裡都稱作寺院。關於購買園林並種植樹木的事情，《涅槃經》中記載，須達長者爲了兒子聘娶媳婦，前往王舍城。因為見到佛陀而發心，請求佛陀到舍衛國說法。佛陀讓舍利弗跟隨他先去選擇住處。舍利弗選擇了祇陀太子（Jetavana Anathapindika，祇陀太子的花園）的花園。長者問價購買，太子開玩笑說：『用黃金鋪滿地面就賣給你。』長者便要交付黃金。太子說：『這是玩笑話。』於是共同請人來裁決此事。裁決的人判決按照先前所說的話執行。長者用車載著黃金鋪地，只差一個角落沒有鋪滿。太子見他如此不惜財寶，知道佛陀的殊勝，於是捐獻出剩餘的土地，建造門屋。捐獻園中的樹木作為林蔭。兩人共同建成精舍，請佛陀居住。所以說祇樹（Jetavana，祇陀太子的樹林）等等。缺少大眾成就的原因，只是經文省略了。例如《無常經》等。然而在特定的時間，必定具備徒眾，所以經文末尾說四輩弟子歡喜奉行。 二、發起序（六）。發起，這部經以孝順、拔除痛苦為宗旨，所以依託救助母親的因緣而作為發起。經文分為六個部分。第一，目連道滿。第二，知恩欲報。第三，攀慕遍尋。第四，得見所在。第五，痛哭往救。第六，惡習現前。首先是目連道滿。 大目犍連（Mahāmaudgalyāyana，佛陀十大弟子之一）始得六通。這個人姓大目犍連。唐朝話翻譯為菉菽氏。他們國家上古時代有仙人，常常吃菉豆。尊者是他們的種族。名字叫尼拘律陀（Nikula，樹名）。尊者的父母因為祭祀這種樹神而生下尊者，所以取了這個名字。他是王舍城中輔相的兒子。當時的人看重他的種族，所以稱呼他的氏族。始得六通，始就是初。初得聖道便度化父母。本來因為父母而修道。道雖然沒有不同，但本來的願望各有不同。所以各位聖者不一定都這樣。六通是：一、神境通（iddhi-vidhā，神通）。因為智慧證得神境，也叫如意通。身體可以隨著意念想去哪裡就去哪裡。二、天眼通（dibba-cakkhu，天眼）。三、天耳通（dibba-sota，天耳）。能夠看見，能夠聽見。
【English Translation】 English version: Here, all are called monasteries. Regarding the matter of purchasing gardens and planting trees, the Nirvana Sutra says that Sudatta (Anathapindika, giver to the unprotected), a wealthy man, went to Rajagriha (Rājagṛha, city in ancient India) to seek a bride for his son. Because he saw the Buddha, he developed faith and requested the Buddha to preach in Shravasti (Śrāvastī, ancient Indian city). The Buddha sent Sariputra (Śāriputra, one of the Buddha's chief disciples) to choose a place to live first. Sariputra chose the garden of Prince Jeta (Jetavana Anathapindika, Jeta's grove). The wealthy man asked to buy it, and the prince jokingly said, 'If you cover the ground with gold, I will sell it to you.' The wealthy man was about to pay the gold. The prince said, 'It was a joke.' So they jointly asked someone to adjudicate the matter. The adjudicator ruled that it should be done according to what was said earlier. The wealthy man loaded gold and spread it on the ground, leaving only one corner uncovered. Seeing that he did not spare wealth, the prince knew the Buddha's excellence, so he donated the remaining land to build gates and houses. He donated the trees in the garden as shade. The two jointly built a monastery and invited the Buddha to live there. Therefore, it is called Jetavana (Jetavana, Jeta's grove) and so on. The reason for the lack of assembly accomplishment is simply that the text is abbreviated. Such as the Anitya Sutra (Impermanence Sutra) and so on. However, at a specific time, there must be a gathering of disciples, so the end of the sutra says that the fourfold disciples joyfully practice. 2. Preface of Initiation (6). Initiation: This sutra takes filial piety and relieving suffering as its purpose, so it relies on the cause of rescuing the mother as the initiation. The text is divided into six parts. First, Maudgalyayana's (Mahāmaudgalyāyana, one of the Buddha's chief disciples) attainment of the Way is complete. Second, knowing the kindness and wanting to repay it. Third, eagerly searching everywhere. Fourth, finding the location. Fifth, crying bitterly and going to rescue. Sixth, bad habits appear. First is Maudgalyayana's attainment of the Way is complete. Mahamaudgalyayana (Mahāmaudgalyāyana, one of the Buddha's chief disciples) initially obtained the six superknowledges. This person's surname is Mahamaudgalyayana. In the Tang Dynasty, it is translated as Lushu Shi. In their country, in ancient times, there were immortals who often ate green beans. The Venerable One is of their race. His name is Nikula (Nikula, name of a tree). The Venerable One's parents gave birth to the Venerable One because they worshiped this tree god, so they gave him this name. He is the son of the assistant minister in Rajagriha (Rājagṛha, city in ancient India). At that time, people valued his race, so they called him by his clan name. Initially obtained the six superknowledges, 'initially' means 'first'. He first attained the holy path and then liberated his parents. Originally, he cultivated the path because of his parents. Although the paths are not different, the original vows are different. Therefore, not all holy ones are necessarily like this. The six superknowledges are: 1. Supernormal power (iddhi-vidhā, supernormal power). Because wisdom has attained the supernormal realm, it is also called the 'power of as-you-wish'. The body can go wherever it wants according to its intention. 2. Heavenly eye (dibba-cakkhu, divine eye). 3. Heavenly ear (dibba-sota, divine ear). Able to see, able to hear.
聞若近若遠。障內障外色聲等故。四宿命通。能知宿世本生本事故。五他心通。謂于定散漏無漏心。一切能知故。六漏盡通。謂身中漏盡而能知故。六皆無擁故總名通。二知恩欲酬。
欲度父母報乳哺之恩 度謂度脫。然報恩兩字。但是通標虛位。度脫正是其報。乳謂母乳。哺是嚼哺。然父母有遠近。恩有輕重。報有分全。遠者七世乃至多世。近者即生此身。七世者。外教所宗。人以形質為本傳體相續。以父祖已上為七世故。偏尊于父。佛教所宗。人以靈識為本。四大形質為靈識所依。世世生生皆有父母。生養此身。已去乃至七生所生父母為七世也。然寄託之處。惟在母胎。生來乳哺懷抱亦多是母。故偏重母。是以經中但云報乳哺之恩也。乃至多世者。于中偏取歸依佛已來所有生身父母。能生我身修道器故。諸佛成道之時。多生父母皆相會遇。聞法獲益。恩有輕重者。此生父母最重。余漸輕也。報有分全者。侍養一生為分。度脫多生為全。故經云。左肩擔父。右肩擔母。遍行大地。亦不能報恩。故知此生所報為分。設同孟宗董黯董永之類。亦為分也。今經云。欲度父母者。意令得道。明其全也。若總不報。便是不孝罪人。況加逆事。且泛論一切人恩。華嚴經云。不知恩者多遭橫死。觀佛相海經云。有恩不報。是
【現代漢語翻譯】 現代漢語譯本 聞若近若遠：因為有障礙物內外，有顏色、聲音等等的緣故。 四、宿命通（Nostalgia）：能夠知道過去世的本生故事和事故。 五、他心通（Telepathy）：能夠知道禪定和散亂、有漏和無漏的一切心念。 六、漏盡通（Asavakkhaya）：因為自身中的煩惱已經斷盡而能夠知曉。 這六種神通都沒有阻礙，所以總稱為『通』。 二、知恩欲酬： 想要度化父母，報答乳哺之恩：『度』是指度脫。然而『報恩』這兩個字，只是一個通用的虛位，度脫才是真正的報答。『乳』是指母親的乳汁，『哺』是指咀嚼后餵食。然而父母有遠近之分，恩情有輕重之別，報答有部分和全部之分。遠的是七世乃至多世，近的是今生此身。外道所尊崇的，認為人以形體為根本，傳承體相延續，以父親祖先以上為七世，所以偏重於父親。佛教所尊崇的，認為人以靈識為根本，四大形體是靈識所依附的。世世生生都有父母，生養此身，從今生往上推到七生所生的父母為七世。然而寄託之處，唯有在母胎之中。出生后的哺乳和懷抱也多是母親，所以偏重於母親。因此經中只說報答乳哺之恩。『乃至多世』是指，其中偏取歸依佛以來所有的生身父母，因為他們能生養我的身體，成為修道的器皿。諸佛成道的時候，多生父母大多會相會，聽聞佛法獲得利益。恩情有輕重之別，今生的父母最重，其餘的逐漸減輕。報答有部分和全部之分，侍奉供養一生是部分，度脫多生是全部。所以經中說：『左肩擔著父親，右肩擔著母親，走遍大地，也不能報答父母的恩情。』所以知道今生所報答的是部分。即使像孟宗、董黯、董永之類的人，也只是部分。現在經中說：『想要度化父母』，意思是讓他們得道，表明是全部。如果總是不報答，就是不孝的罪人，更何況是做違逆的事情。且泛泛地談論一切人的恩情，《華嚴經》說：『不知恩的人多會遭受橫死。』《觀佛相海經》說：『有恩不報，是……』
【English Translation】 English version Hearing, whether near or far: because of the presence of obstacles inside and outside, such as colors, sounds, and so on. Fourth, the Divine Eye of Knowing Past Lives (宿命通, Nostalgia): able to know the past lives' birth stories and events. Fifth, the Divine Eye of Knowing Others' Minds (他心通, Telepathy): able to know all thoughts, whether in meditation or scattered, defiled or undefiled. Sixth, the Divine Eye of the Extinction of Outflows (漏盡通, Asavakkhaya): because the outflows within oneself have been exhausted and one is able to know. These six divine powers are without obstruction, so they are collectively called 'divine powers'. Second, Knowing Gratitude and Desiring to Repay: Desiring to liberate parents to repay the kindness of milk and feeding: 'Liberate' means to deliver. However, the words 'repay gratitude' are just a general placeholder; liberation is the true repayment. 'Milk' refers to mother's milk, 'feeding' refers to chewing and feeding. However, parents are distant and near, kindness is light and heavy, and repayment is partial and complete. Distant is seven lifetimes or even many lifetimes, near is this present life. What external teachings revere is that people take physical form as the root, transmitting the body's appearance continuously, taking fathers and ancestors above as seven lifetimes, so they value fathers. What Buddhism reveres is that people take spiritual consciousness as the root, the four great elements of physical form are what spiritual consciousness relies on. In every life, there are parents who give birth to and raise this body, counting back from this life to the parents born in the previous seven lives as seven lifetimes. However, the place of reliance is only in the mother's womb. Breastfeeding and holding are mostly done by the mother, so mothers are valued more. Therefore, the sutra only speaks of repaying the kindness of milk and feeding. 'Even many lifetimes' refers to, among them, particularly taking all the parents who gave birth to this body since taking refuge in the Buddha, because they can give birth to my body, making it a vessel for cultivating the Way. When Buddhas attain enlightenment, parents from many lifetimes mostly meet, hear the Dharma, and gain benefits. Kindness has light and heavy distinctions, the parents of this life are the heaviest, and the rest gradually lighten. Repayment has partial and complete distinctions, serving and supporting for a lifetime is partial, liberating many lifetimes is complete. Therefore, the sutra says: 'Carrying the father on the left shoulder and the mother on the right shoulder, walking all over the earth, one still cannot repay the kindness of parents.' Therefore, one knows that what is repaid in this life is partial. Even those like Meng Zong, Dong An, and Dong Yong are only partial. Now the sutra says: 'Desiring to liberate parents,' meaning to enable them to attain the Way, indicating completeness. If one does not repay at all, one is an unfilial sinner, let alone doing rebellious things. And generally speaking of the kindness of all people, the Avatamsaka Sutra says: 'Those who do not know gratitude often suffer violent deaths.' The Sutra on Observing the Buddha's Physical Marks says: 'Not repaying kindness is...'
阿鼻因諸恩尚然。況于父母。父母之恩無可校量。故詩云。蓼蓼者莪匪莪伊蒿。哀哀父母生我劬勞。乃至無父可怙無母可恃。出則銜恤入則靡至。父兮生我。母兮鞠我。撫我畜我。長我育我。顧我。復我。出入腹我。欲報之德昊天罔極。故三藏云。父母義高天地恩深巨海。是以系仰顧腹之恩。思答劬勞之德。父母恩重經云。父母懷抱含笑未語和和弄聲。饑時須食非母不哺。渴時須飲非母不乳(云云)。計論母恩昊天罔極。嗚呼慈母云何可報(云云)。至於行來東西鄰里井灶碓磨。不時還家。母忽心驚。兩乳流出。即知我兒家中憶我。即便還家。問詳此經文淺樸。偏誡貧賤之流何也。答君子自孝故。偏誡小人。又君子有簞瓢之貧。何妨確磨等事。又偏敘艱勤之語。始彰鞠養之勞耳。又云。其兒遙見母來。或在欄車搖頭弄腦。或復曳腹隨行嗚呼向母。母為其子曲身下就。長舒兩手摩拭塵土。嗚和其口。開懷出乳。以乳乳之。母見兒歡。兒見母喜。二情相交恩愛慈重。莫復過是(云云)。既生長大朋友相隨。梳頭摩發欲得好衣覆蓋其身。敝衣故破父母自著。新好綿帛先與其子。至於行來官私急疾。傾心南北。逐子東西。橫簪頭上。子漸長大。為與索妻。得他女子父母轉疏。私房室內共相語樂。父母年老氣力衰微。終朝至暮不
【現代漢語翻譯】 現代漢語譯本 阿鼻地獄（Avici）中的眾生尚且知道感恩，更何況是對於父母呢？父母的恩情是無法估量的。所以詩經上說：『看那長長的莪蒿啊，卻不是莪蒿而是青蒿。可憐我的父母啊，生我養我多麼辛勞！』甚至到了無父可靠，無母可依的地步，出門在外滿懷憂傷，回到家中也無所依靠。父親啊，你生養了我；母親啊，你養育了我。你們撫慰我，養活我，讓我長大，教育我，照顧我，保護我，時時刻刻掛念著我。想要報答你們的恩德，就像廣闊的天空一樣沒有邊際。所以三藏經書上說：父母的恩情比天地還高，比大海還深。因此，要時刻想著父母懷抱、餵養的恩情，想著報答父母養育的辛勞。父母恩重經上說，父母懷抱著孩子，含笑不語，發出和諧的聲音逗弄著他。飢餓的時候需要食物，不是母親就不會餵哺；口渴的時候需要飲水，不是母親就不會哺乳（等等）。計算起來，母親的恩情就像廣闊的天空一樣沒有邊際。唉，慈祥的母親啊，要怎樣才能報答您呢（等等）。至於（孩子）走來走去，在東西鄰里、井邊、灶旁、石碓、石磨旁玩耍，不時常回家，母親忽然心驚，兩乳涌出乳汁，就知道我的孩子在家中想念我了。就立刻回家。仔細詢問。這段經文淺顯樸實，為什麼偏偏告誡貧賤之人呢？回答說，因為君子自然懂得孝順，所以偏偏告誡小人。而且君子即使有簞食瓢飲的貧困，又何妨做舂米磨面等事情呢？而且偏偏敘述艱辛勤勞的話語，才能彰顯養育的辛勞啊。經上又說，那孩子遠遠地看見母親來了，或者在欄桿車旁搖頭晃腦，或者拖著肚子跟隨母親行走，嗚嗚地哭著走向母親。母親爲了孩子彎下身子，伸出雙手擦拭孩子身上的塵土，用嘴發出『嗚』的聲音哄他，敞開懷抱露出乳房，用乳汁餵養他。母親看見孩子歡喜，孩子看見母親高興，兩種情感交融，恩愛慈重，沒有比這更甚的了（等等）。等到孩子漸漸長大，朋友們相隨，梳頭抹發想要穿好衣服遮蓋身體，破舊的衣服父母自己穿著，嶄新美好的絲綢先給孩子穿。至於爲了孩子奔波，處理官府私人的緊急事務，傾盡心力南北奔走，追隨孩子東西奔波，頭上橫插著髮簪。孩子漸漸長大，為他尋找妻子，娶了別的女子后，（孩子）和父母漸漸疏遠，在私密的房間里一起說笑快樂，父母年老體衰，從早到晚不...
【English Translation】 English version Even beings in Avici (the hell of incessant suffering) know gratitude, how much more so should we towards our parents? The kindness of parents is immeasurable. Therefore, the Book of Odes says: 'Look at the long artemisia, but it is not artemisia but wormwood. Alas, my parents, you bore me and toiled for me!' Even to the point of having no father to rely on, no mother to depend on, going out with sorrow and returning with nothing to rely on. Father, you gave me life; Mother, you nurtured me. You comforted me, fed me, raised me, educated me, cared for me, protected me, and always thought of me. Wanting to repay your kindness is like trying to measure the boundless sky. Therefore, the Tripitaka (Three Baskets of Buddhist scriptures) says: The kindness of parents is higher than heaven and earth, deeper than the vast ocean. Therefore, we should always remember the kindness of being held and fed by our parents, and think of repaying the labor of their upbringing. The Sutra on the Profound Kindness of Parents says, parents hold their child, smiling silently, making harmonious sounds to amuse him. When hungry, he needs food, and only his mother will feed him; when thirsty, he needs drink, and only his mother will nurse him (etc.). Calculating it, the kindness of a mother is like the boundless sky. Alas, compassionate mother, how can we repay you (etc.)? As for (the child) walking around, playing in the east and west neighborhoods, by the well, by the stove, by the mortar, by the millstone, not often returning home, the mother suddenly feels a pang in her heart, and milk flows from her breasts, knowing that my child is missing me at home. She immediately returns home. Inquiring in detail. This sutra is simple and plain, why does it particularly admonish the poor and lowly? The answer is, because a gentleman naturally knows filial piety, so it particularly admonishes the petty person. Moreover, even if a gentleman has the poverty of a single basket of rice and a gourd of water, what prevents him from doing things like husking rice and grinding flour? And particularly narrating the words of hardship and toil, only then can the labor of upbringing be highlighted. The sutra also says, the child sees his mother coming from afar, or shakes his head and wags his brain by the railing cart, or drags his belly following his mother, crying and going towards his mother. The mother bends down for the child, stretches out her hands to wipe the dust off the child, makes a 'woo' sound with her mouth to coax him, opens her arms and exposes her breasts, and feeds him with milk. The mother sees the child happy, the child sees the mother happy, the two emotions intertwine, love and compassion are heavy, there is nothing more than this (etc.). When the child gradually grows up, friends accompany him, combing his hair and wanting good clothes to cover his body, the old and broken clothes the parents wear themselves, the new and good silk the parents give to the child first. As for running around for the child, handling official and private urgent matters, pouring out their hearts and running north and south, following the child running east and west, with hairpins stuck horizontally in their hair. The child gradually grows up, finding a wife for him, after marrying another woman, (the child) gradually becomes distant from his parents, laughing and happy together in private rooms, the parents are old and weak, from morning to night not...
來借問。或復父孤母寡獨守空房。猶如客人寄止他舍。常無恩愛。或無襦被寒凍苦辛。厄難遭之太甚。年老色衰多饒蚤虱。夙夜不臥長吟歎息。何罪宿愆。生此不孝之子。或時呼喚。瞋目驚怒盡不從順。婦兒罵詈低頭含笑(云云)。帝釋梵王諸天人民。一切眾會。聞經歡喜發菩提心。號哭動地淚下如雨。評曰。細思其事誠哉是言。或有母不如此兒不如彼者。百中無一也。良繇眾生無始無明迷真執妄。既根本顛倒故。枝末一一皆然。禍哉凡愚。云何可度。三攀慕遍尋。
即以道眼觀視世間 觀求生處是天眼通。繇證道而得故云道眼。世間有二。謂三界是器世間。六道是有情世間。然尊者喪親之日猶是凡夫。不知父母生於何道。今成聖果力。可追求故。以天眼上下觀視於三界處尋六道身。得通便觀。故云即也。四得見所在。
見其亡母生餓鬼中。不見飲食皮骨連立 本觀世間俱尋父母。父生樂處不假施勞。既非經宗故此不述。母生鬼道已屬三塗。覆在餓中。是鬼之極苦。拔濟苦者唯盂蘭盆。發起正宗意在斯也。生餓鬼中是異熟果。酬引業故。不見飲食是等流果。酬滿業故。是慳貪業之果也。皮骨連立是增上果。準正理論。鬼本住在此洲之下五百繇旬。縱廣亦爾。有琰魔羅界。從此展轉散取余方。人間一月為一
【現代漢語翻譯】 現代漢語譯本： 前來請教。或者有父親去世、母親守寡，獨自一人守著空房。就像客人寄住在別人的房子里一樣，常常沒有恩愛。或者沒有棉衣被褥，遭受寒冷和困苦。災難降臨得太過分。年老色衰，身上長滿跳蚤和虱子。日夜不能安睡，長聲嘆息。是犯了什麼罪，前世有什麼過錯，生下這樣不孝順的兒子。有時呼喚他，他卻瞪眼發怒，一點也不順從。媳婦和孩子謾罵，（母親）只能低頭含笑（等等）。帝釋（Indra，天神之王）、梵王（Brahma，色界天之主）以及諸天人民，所有在場的聽眾，聽了經文都歡喜，發菩提心。號啕大哭，哭聲震動大地，眼淚像下雨一樣。評論說，仔細想想這件事，確實是這樣。或者有母親不像這樣，兒子不像那樣的，一百個裡面也沒有一個。這是因為眾生從無始以來就被無明所迷惑，迷失了真理而執著于虛妄。既然根本顛倒了，所以枝末也一一都是這樣。真是可悲啊，凡夫愚昧之人，要怎樣才能得度呢？三番五次地四處尋找。
於是用道眼觀察世間，觀察尋找（母親）所生的去處，這是天眼通（divine eye，一種超自然能力）。因為證得了道才能得到，所以稱為道眼。世間有兩種，即三界（three realms，欲界、色界、無色界）是器世間，六道（six realms，天、人、阿修羅、地獄、餓鬼、畜生）是有情世間。然而尊者（尊稱）喪親的時候還是凡夫，不知道父母生在哪個道。現在成就了聖果的力量，可以追尋了，所以用天眼上下觀察三界之處，尋找六道之身。得到了神通便能觀察，所以說是『即』。
看見他去世的母親生在餓鬼道中，沒有飲食，皮包骨頭連在一起。本來觀察世間是爲了尋找父母，父親生在快樂的地方，不需要施加勞力。既然不是經文的主旨，所以這裡不敘述。母親生在鬼道，已經屬於三惡道（three evil realms，地獄、餓鬼、畜生），又在餓鬼道中，是鬼道中最極端的痛苦。拔除救濟這種痛苦的，只有盂蘭盆（Ullambana，一種佛教儀式）。發起正宗的用意就在這裡。生在餓鬼道中是異熟果（Vipaka-phala，由業力產生的果報），酬償引業的緣故。沒有飲食是等流果（Nisyanda-phala，與先前行為相似的果報），酬償滿業的緣故。這是慳貪業的果報。皮包骨頭連在一起是增上果（Adhipati-phala，對其他事物產生影響的果報），根據《阿毗達摩俱舍論》（Abhidharmakosa）的說法，鬼本來住在閻魔羅界（Yamaraja realm，地獄之王的領域）之下五百由旬（Yojana，古印度長度單位），縱橫也是這樣。從這裡輾轉散佈到其他地方。人間一個月是（鬼道）一天。
【English Translation】 English version: Coming to inquire. Or perhaps a father has died, and a mother is widowed, alone guarding an empty room. Like a guest lodging in another's house, there is often no love or affection. Or perhaps there are no warm clothes or bedding, suffering from cold and hardship. Calamities befall them excessively. Old age brings decline, and they are infested with fleas and lice. Unable to sleep day and night, they sigh and lament. What sins or past transgressions have caused them to give birth to such an unfilial son? Sometimes when they call out to him, he glares and becomes angry, refusing to obey in the slightest. The daughter-in-law and children scold and berate, (the mother) can only lower her head and smile (and so on). Indra (Indra, king of the gods), Brahma (Brahma, lord of the Form Realm), and all the gods and people, all those present at the assembly, hearing the sutra rejoice and generate Bodhicitta (Bodhicitta, the mind of enlightenment). They wail and cry, their weeping shaking the earth, tears falling like rain. The commentary says, 'Reflecting carefully on this matter, it is indeed true. Or there are mothers who are not like this, and sons who are not like that, but there is not even one in a hundred.' This is because sentient beings, from beginningless time, are deluded by ignorance, lost in illusion and clinging to falsehood. Since the root is inverted, the branches and leaves are all like this. Alas, foolish and ignorant beings, how can they be delivered? Seeking everywhere, again and again.
Then, using his Dharma eye (divine eye, a supernatural ability), he observed the world, seeking the place where (his mother) was born. This is the divine eye. Because it is obtained through the attainment of the Dharma, it is called the Dharma eye. There are two kinds of world: the three realms (three realms, the Desire Realm, the Form Realm, and the Formless Realm) are the container world, and the six realms (six realms, gods, humans, asuras, hell-beings, hungry ghosts, and animals) are the sentient world. However, when the Venerable (a respectful title) lost his parents, he was still an ordinary person, not knowing which realm his parents were born into. Now, having attained the power of the holy fruit, he can seek them out. Therefore, using his divine eye, he observed up and down in the three realms, seeking the body in the six realms. Having obtained the power of spiritual penetration, he could observe, so it is said 'then'.
He saw that his deceased mother was born in the realm of hungry ghosts, without food or drink, her skin and bones connected. Originally, observing the world was to seek his parents. His father was born in a place of happiness, not requiring any effort. Since it is not the main point of the sutra, it is not described here. His mother was born in the realm of ghosts, already belonging to the three evil realms (three evil realms, hell, hungry ghosts, and animals), and furthermore in the realm of hungry ghosts, which is the most extreme suffering of the ghost realm. The only thing that can relieve and rescue this suffering is Ullambana (Ullambana, a Buddhist ceremony). The intention of initiating the orthodox teaching lies here. Being born in the realm of hungry ghosts is the Vipaka-phala (Vipaka-phala, the result of karma), repaying the karma that draws one into that realm. Having no food or drink is the Nisyanda-phala (Nisyanda-phala, a result similar to the previous action), repaying the karma that completes the action. This is the result of the karma of stinginess and greed. Skin and bones connected is the Adhipati-phala (Adhipati-phala, the result that influences other things), according to the Abhidharmakosa (Abhidharmakosa), ghosts originally reside five hundred yojanas (Yojana, an ancient Indian unit of length) below the continent of Jambudvipa (Jambudvipa, the continent where humans live), and the width and breadth are also the same. From there, they are scattered and dispersed to other places. One month in the human realm is one day (in the ghost realm).
日。乘此積月積年壽五百歲。然鬼有三種。一無財鬼。以無福德不得食故。二少財鬼。少得凈妙飲食故。三多財鬼。多得凈妙飲食故。此三種鬼復各有三。無財三者。一炬口鬼。謂火炬炎熾常從口出。繇是前生燒壞村柵焚炙賢良。以此求財墮于地獄。從地獄出墮此鬼中。故正法念經云。若人貪嫉枉奪人財。破人城郭殺害抄掠得財。奉王大臣。轉增兇暴。墮熾然餓鬼中。二針咽鬼。謂頭大如山。咽如針孔。繇于破齋夜食盜竊眾僧之食故。故齋法清凈經云。目連路逢數百萬鬼。頭如大山等。三臭口鬼。謂口中腐臭自惡受苦。以多貪名利自是非他。讚歎惡人譭謗賢善故。據此三種。寧吞鐵丸不食信施。少財三者。一針毛鬼。毛利如針行便自刺。為貪利故。妄行鍼炙及刺畜生。但為求財不愈疾故。二臭毛鬼。毛利而臭自拔受苦。繇于販賣豬羊烹宰鵝鴨。湯爛刀剝楚痛難堪。地獄罪終墮斯鬼趣。三大癭鬼。咽垂大癭自決啖膿。繇嫉妒於人常懷瞋恨故。多財三者。一得棄鬼。謂常得祭祀所棄食故。繇于罪多福少少施多慳。棄擲之物方惠施故。二得失鬼。謂常得巷陌所遺食故。以于現財常生慳著。疑欲失者而方舍故。三勢力鬼。謂夜叉羅剎毗舍阇等。所受富樂類於人天。或依樹林。或住山谷。或居靈廟或處空宮。形豎而行。屬於鬼趣
【現代漢語翻譯】 日。他們乘坐這種福報可以活五百年。然而，鬼有三種。第一種是無財鬼（因為沒有福德而無法獲得食物）。第二種是少財鬼（只能獲得少量不乾淨的食物）。第三種是多財鬼（可以獲得大量乾淨美好的食物）。這三種鬼又各自有三種。無財鬼三種：第一種是炬口鬼（他們的口中經常冒出火焰）。這是因為前世燒燬村莊，焚燒賢良之人而求財，因此墮入地獄。從地獄出來后，墮入這種鬼道。所以《正法念經》說：『如果有人貪婪嫉妒，枉自奪取他人錢財，破壞他人城池，殺害搶掠而獲得錢財，用來奉承國王大臣，反而更加兇暴，就會墮入熾燃餓鬼中。』第二種是針咽鬼（他們的頭大如山，咽喉卻細如針孔）。這是因為破戒在晚上吃東西，盜竊眾僧的食物。所以《齋法清凈經》說：『目連尊者在路上遇到數百萬鬼，他們的頭都像大山一樣大。』第三種是臭口鬼（他們的口中腐臭，自己也因此受苦）。這是因為貪圖名利，自以為是，誹謗他人，讚歎惡人，譭謗賢良之人。』根據這三種情況，寧願吞鐵丸也不要吃信徒的佈施。少財鬼三種：第一種是針毛鬼（他們的毛髮像針一樣鋒利，行走時會刺傷自己）。這是因為貪圖利益，妄自行鍼灸，以及刺傷畜生，只是爲了求財而不能治病。第二種是臭毛鬼（他們的毛髮鋒利而惡臭，自己拔掉也會受苦）。這是因為販賣豬羊，烹宰鵝鴨，用開水燙，用刀剝皮，痛苦難堪，地獄罪受完后，墮入這種鬼道。第三種是大癭鬼（他們的咽喉垂著大癭，自己咬破吃膿）。這是因為嫉妒他人，經常懷有嗔恨心。多財鬼三種：第一種是得棄鬼（他們經常得到祭祀所丟棄的食物）。這是因為罪多福少，吝嗇施捨，只把丟棄的東西才拿來佈施。第二種是得失鬼（他們經常得到巷陌里別人遺失的食物）。因為對於現有的錢財經常產生吝嗇執著，懷疑要失去才肯施捨。第三種是勢力鬼（比如夜叉（Yaksha，一種守護神），羅剎（Rakshasa，一種惡鬼），毗舍阇（Pisaca，一種食人鬼）等）。他們所享受的富樂類似於人天。或者依靠樹林，或者居住在山谷，或者居住在靈廟，或者住在空曠的宮殿里，直立行走，屬於鬼道。
【English Translation】 Day. Riding on this accumulated merit, they live for five hundred years. However, there are three types of ghosts. The first is the 'wealthless ghost' (because they lack merit and cannot obtain food). The second is the 'lesser wealth ghost' (they only obtain a small amount of unclean food). The third is the 'abundant wealth ghost' (they obtain a large amount of clean and wonderful food). These three types of ghosts each have three sub-types. The three types of wealthless ghosts are: first, the 'torch-mouth ghost' (flames constantly emerge from their mouths). This is because in their previous lives, they burned down villages and incinerated virtuous people to seek wealth, thus falling into hell. After emerging from hell, they fall into this ghost realm. Therefore, the Saddharma Smṛtyupasthāna Sūtra says: 'If people are greedy and jealous, unjustly seize the wealth of others, destroy their cities, and kill and plunder to obtain wealth, which they then offer to kings and ministers, further increasing their ferocity, they will fall into the burning hungry ghost realm.' The second is the 'needle-throat ghost' (their heads are as large as mountains, but their throats are as narrow as needle holes). This is because they broke precepts by eating at night and stole food from the monastic community. Therefore, the Sutra on Pure Observance says: 'Maudgalyayana encountered millions of ghosts on the road, their heads as large as mountains.' The third is the 'foul-mouth ghost' (their mouths are rotten and foul, causing them to suffer). This is because they are greedy for fame and profit, self-righteous, criticize others, praise evil people, and slander the virtuous. According to these three cases, they would rather swallow iron balls than eat the offerings of believers. The three types of lesser wealth ghosts are: first, the 'needle-hair ghost' (their hairs are as sharp as needles, and they prick themselves when they walk). This is because they are greedy for profit, recklessly perform acupuncture, and pierce livestock, only seeking wealth without healing the illness. The second is the 'foul-hair ghost' (their hairs are sharp and foul, and they suffer when they pull them out). This is because they sell pigs and sheep, and cook and slaughter geese and ducks, scalding them with boiling water and peeling their skin with knives, causing unbearable pain. After their hellish punishment ends, they fall into this ghost realm. The third is the 'large goiter ghost' (their throats hang with large goiters, and they bite them open to eat pus). This is because they are jealous of others and constantly harbor hatred. The three types of abundant wealth ghosts are: first, the 'discarded ghost' (they often obtain discarded food from sacrifices). This is because they have more sins than merits, are stingy with giving, and only offer discarded things as charity. The second is the 'lost-and-found ghost' (they often obtain lost food from the streets and alleys). This is because they are constantly stingy and attached to their existing wealth, and only give when they fear losing it. The third is the 'powerful ghost' (such as Yakshas (Yaksha, a type of guardian deity), Rakshasas (Rakshasa, a type of demon), Pisacas (Pisaca, a type of flesh-eating demon), etc.). The wealth and happiness they enjoy are similar to those of humans and gods. They may rely on forests, or live in valleys, or reside in sacred temples, or dwell in empty palaces, walking upright, belonging to the ghost realm.
。此等變化多端者。繇于因地罪福不精苦樂之因相雜作故。付法藏傳說。僧伽耶舍比丘。游大海邊見妙宮殿。其家鎖二鬼等。今尊者之親。是無財鬼中炬口鬼也。又有處說。餓鬼有三種。一外障。得遇水時即見有人執刀仗等而障礙故。二內障。口有火炬。或咽如針故。三無障。見河是猛火。或食糞穢。或自割身肉食啖等。今尊者之親當內障也。上來諸鬼皆繇自心因行所招。果報必應。譬如影響繇于形聲。雖父母至親不相替代。故諸智者宜各勵心。儻遇善緣不應空過。一朝去世誰為修崇。縱托子孫七分獲一。況無孝子。悔恨何追。且濁世凡流鮮懷仁孝。唯憂妻子。豈念幽靈。貧賤者迫以飢寒。富貴者荒于財色。設能追福厭課者多。竭力罄心萬中無一。世途目擊豈不昭然。故恩重經云。夫妻和合同作五逆。彼時呼喚急速走使。父母之語十喚九違。不相從順罵詈瞋目。生存尚爾。歿后可知。自既不仁。兒豈能孝。故昔有送父林野。乃持輿迴歸。以古觀今雖途跡異而心同也。五慟哭往救。
目連悲哀。即以缽盛飯往餉其母 悲哀者。生育恩重如上所陳。死別隔生忽然再見。縱使顏容仍舊亦可啼泣悲傷。況睹鬼形皮骨連立。喉中煙焰腹裡空虛。苦似倒懸命唯喘息。豈不能碎身擗踴竭氣號啕。恨罪逆之偷安。痛慈親之受苦。
【現代漢語翻譯】 現代漢語譯本：這些變化多端的情況，是由於在因地時對罪與福的區分不夠精細，苦與樂的因相互混雜造成的。根據《付法藏傳》記載，僧伽耶舍比丘在大海邊見到美妙的宮殿，但那家人卻鎖著兩個鬼等等。現在尊者的母親，就是無財鬼中的炬口鬼。還有一種說法，餓鬼有三種：第一種是外障，當它們遇到水時，就會看到有人拿著刀槍等武器來阻礙它們；第二種是內障，它們的口中有火炬，或者咽喉細如針；第三種是無障，它們看到河流是猛烈的火焰，或者吃糞便污穢之物，或者自己割下身上的肉來吃。現在尊者的母親應當屬於內障鬼。以上這些鬼都是由於自己內心的行為所招致的，果報必定會應驗，就像影子和聲音一樣，是相互依存的。即使是父母至親，也不能互相替代承受果報。所以，各位智者應該各自努力修行，如果遇到好的機緣，不應該輕易錯過。一旦去世，誰來為你修行積福呢？即使寄託于子孫，也只能獲得七分之一的功德，更何況是沒有孝順的子孫呢？到那時後悔也來不及了。況且，這污濁的世道中，人們很少有仁愛孝順之心，只憂慮妻子兒女，哪裡會想到地獄中的亡靈呢？貧窮卑賤的人被飢寒所迫，富貴的人沉迷於錢財美色。即使有人能追福，也大多是敷衍了事，竭盡全力、真心實意的人萬中無一。世間所見所聞，難道還不清楚嗎？所以《恩重經》說，夫妻和睦同心，卻一起造作五逆之罪。那時呼喚他們，他們會迅速跑來；而父母的話，十句有九句違背，不聽從順從，反而謾罵怒目相向。活著的時候尚且如此，死後就更可想而知了。自己既然不仁，兒子又怎麼會孝順呢？所以過去有人把父親送到荒郊野外，卻又拿著抬父親的轎子回來了。以古鑒今，雖然形式不同，但心卻是一樣的。五、慟哭前往救助。 目連感到悲哀，於是用缽盛飯去供養他的母親。悲哀的原因是，父母生育的恩情非常深重，就像上面所說的那樣。死別之後，隔了一世突然再見到母親，即使母親的容貌依舊，也會忍不住啼哭悲傷。更何況現在看到的是鬼的形象，皮包骨頭，喉嚨里冒著火焰，肚子里空空如也，痛苦得像被倒掛著一樣，生命只靠喘息維持。難道不能讓人肝腸寸斷、捶胸頓足、竭盡全力地號啕大哭嗎？痛恨自己罪孽深重，讓慈愛的母親遭受如此痛苦。
【English Translation】 English version: These diverse changes arise because the distinction between sin and merit was not precise in the causal ground, and the causes of suffering and happiness were mixed together. According to the Fu Fa Zang Zhuan (Record of the Transmission of the Dharma Treasury), the Bhikshu Sanghayasha, while traveling by the sea, saw a wonderful palace, but the family was locking up two ghosts, etc. Now, the Venerable's mother is a Torch-Mouth Ghost among the ghosts without wealth. There is also a saying that there are three types of hungry ghosts: first, external obstacles, when they encounter water, they see people holding knives and weapons to obstruct them; second, internal obstacles, their mouths have torches, or their throats are as thin as needles; third, no obstacles, they see rivers as fierce flames, or eat feces and filth, or cut off their own flesh to eat. Now, the Venerable's mother should belong to the internal obstacle ghost. All the above ghosts are caused by the actions of their own minds, and the karmic retribution will surely be fulfilled, just like shadows and sounds, which are interdependent. Even parents and close relatives cannot bear the karmic consequences for each other. Therefore, all wise people should strive to cultivate themselves, and if they encounter good opportunities, they should not let them pass by easily. Once they pass away, who will cultivate merit for them? Even if entrusted to descendants, they can only obtain one-seventh of the merit, let alone if there are no filial descendants? Then it will be too late to regret. Moreover, in this turbid world, people rarely have benevolence and filial piety, only worrying about their wives and children, how can they think of the spirits in hell? The poor and lowly are oppressed by hunger and cold, while the rich and noble are addicted to wealth and beauty. Even if someone can pursue blessings, most of them are perfunctory, and there is not one in ten thousand who exerts all their strength and sincerity. Is what you see and hear in the world not clear enough? Therefore, the En Zhong Jing (Sutra on the Profound Kindness of Parents) says that husbands and wives are harmonious and united, but together they commit the five rebellious acts. At that time, if you call them, they will run quickly; but of the words of parents, nine out of ten are disobeyed, not following and obeying, but scolding and glaring. It is like this when they are alive, so it is even more conceivable after death. Since they are not benevolent themselves, how can their children be filial? Therefore, in the past, there was someone who sent his father to the wilderness, but then took the sedan chair back. Looking at the past from the present, although the forms are different, the hearts are the same. 5. Crying loudly to rescue. Maudgalyayana (Mu Lian) felt sorrow, so he used his bowl to offer rice to his mother. The reason for the sorrow is that the kindness of parents in giving birth is very profound, as mentioned above. After death and separation, suddenly seeing his mother again after a lifetime, even if his mother's appearance is still the same, he would not be able to help but cry sadly. Moreover, what he sees now is the image of a ghost, skin and bones, flames coming out of his throat, and his stomach is empty, suffering as if he is hanging upside down, and his life is only maintained by breathing. How can it not break one's heart, beat one's chest, stomp one's feet, and wail with all one's might? He hates his own heavy sins, which cause his loving mother to suffer so much.
經標總意但曰悲哀。細察當時何疑不爾。故三藏科云摧慟。釋云。感激徹于骨髓。號叫動于天地。缽飯往餉者。母既氣綿夕漏厄在朝饑。饑而且渴。理須救濟。濟此之急飯食為先。故以缽盛飯持餉于母。六惡習現在。
母得缽飯便以左手障缽右手揣食食未入口化成火炭遂不得食 境隨心變。果藉業成。餓因未除飽緣寧致。鬼是炬口。食近口而熾然。水作堅冰。冰近湯而確耳。即知神力不禁業力。除饑要且除慳。故六通往餉而招殃。百味盆羅而致苦。大哉業熟可思者焉。今左手障缽慳恐余侵。右手揣食貪于自給。慳貪猛盛如此現行。飯食劣緣若何充濟。故化為火不得食也。上來序分竟。二正宗分(二)。正宗分文分為二。初目連悲陳苦厄。二如來廣示因緣。初目連悲陳苦厄。
目連大叫悲號涕泣。馳還白佛具陳如此 子急告父。臣急告君。自力不如。理宜投佛。弟子勤觀四諦。已證三明。可以反覆山河。迴轉日月。豈料母縈極苦。命若到懸。竭其孝誠盡其神變。而竟不能令除惡報暫濟飢腸。所以叫泣奔還。備申哀懇 二如來廣示因緣(八)。如來廣示因緣。且依三藏大分八段。第一彰母罪深。第二明子德劣。第三斥邪無力。第四顯正有能。第五許以救方。第六示其正法。第七孝子領悟。第八慈母獲益。初彰
【現代漢語翻譯】 現代漢語譯本：經文總的含義只是說目犍連感到悲哀。仔細考察當時的情況，難道不應該這樣嗎？所以三藏的科判說這是『摧心肝的悲痛』。解釋說，『感激之情徹于骨髓，號叫之聲震動天地』。至於用缽盛飯去供養母親，是因為母親已經氣息微弱，生命垂危，正處於飢餓之中。既饑又渴，理應救濟。救濟這種緊急情況，飯食是首要的。所以用缽盛飯去供養母親，是因為她六惡習氣現在。 母親得到缽飯，便用左手遮擋著缽，右手抓取食物。食物還沒入口，就化成了火炭，最終無法食用。這是因為境隨心變，果報由業力造成。餓鬼的因緣沒有消除，飽足的緣分怎麼能到來呢？鬼的嘴如同火炬，食物靠近嘴邊就燃燒起來。水變成堅冰，冰靠近熱水就更加堅硬。由此可知，神通之力無法勝過業力。要消除飢餓，首先要消除慳吝。所以，即使有六神通去供養，也會招來災禍；即使有各種美味佳餚，也會導致痛苦。業力成熟是多麼可怕啊！現在用左手遮擋著缽，是慳吝，害怕別人侵佔；用右手抓取食物，是貪婪，只顧自己。慳吝和貪婪如此強烈地表現出來，微薄的飯食怎麼能滿足需求呢？所以飯食化為火炭，無法食用。以上是序分的內容。接下來是二、正宗分（分為二部分）。正宗分的內容分為兩部分：一是目犍連悲痛地陳述母親的苦難，二是如來廣泛地開示因緣。首先是目犍連悲痛地陳述母親的苦難。 目犍連大聲叫喊，悲號哭泣，飛奔回來稟告佛陀，詳細陳述了事情的經過。兒子緊急地告訴父親，臣子緊急地告訴君王，自己的力量不足，理應求助於佛陀。弟子我勤奮地觀察四諦（苦、集、滅、道），已經證得了三明（宿命明、天眼明、漏盡明），可以翻轉山河，迴轉日月。哪裡料到母親被極大的痛苦纏繞，生命危在旦夕。我竭盡孝心，用盡神通變化，卻竟然不能消除她的惡報，暫時緩解她的飢餓。所以才叫喊哭泣，奔跑回來，詳細地陳述我的哀求。接下來是二、如來廣泛地開示因緣（分為八部分）。如來廣泛地開示因緣，且依據三藏的分類，分為八段：第一，彰顯母親的罪業深重；第二，說明兒子的德行不足；第三，斥責邪法沒有力量；第四，彰顯正法具有能力；第五，允許提供救助的方法；第六，開示正確的法門；第七，孝順的兒子領悟；第八，慈悲的母親獲得利益。首先，彰顯母親的罪業深重。
【English Translation】 English version: The overall meaning of the sutra is simply that Maudgalyayana (目連) felt sorrow. Upon careful examination of the situation at that time, shouldn't it be so? Therefore, the Tripitaka's (三藏) classification says it was 'heart-wrenching grief.' The explanation says, 'Gratitude penetrated to the marrow, and cries shook the heavens and the earth.' As for offering rice in a bowl to his mother, it was because his mother's breath was weak, her life was in danger, and she was in a state of hunger. Being both hungry and thirsty, she should be relieved. To relieve this urgent situation, food is the priority. Therefore, he offered rice in a bowl to his mother because her six evil habits were present. When his mother received the bowl of rice, she used her left hand to cover the bowl and her right hand to grab the food. Before the food could enter her mouth, it turned into burning coals, and she was unable to eat it. This is because the environment changes with the mind, and the result is caused by karma. The cause of being a hungry ghost has not been eliminated, so how can the condition of being full come about? The mouth of a ghost is like a torch, and the food burns as it approaches the mouth. Water turns into solid ice, and the ice becomes harder as it approaches hot water. From this, it can be known that the power of supernatural abilities cannot overcome the power of karma. To eliminate hunger, one must first eliminate stinginess. Therefore, even with the six supernatural powers (六通) to make offerings, it will bring disaster; even with various delicacies, it will lead to suffering. How terrible it is when karma ripens! Now, covering the bowl with the left hand is stinginess, fearing that others will encroach; grabbing the food with the right hand is greed, only caring for oneself. Stinginess and greed are manifested so strongly, how can meager food satisfy the need? Therefore, the food turns into burning coals and cannot be eaten. The above is the introduction section. Next is two, the main section (divided into two parts). The content of the main section is divided into two parts: first, Maudgalyayana (目連) sorrowfully recounts his mother's suffering; second, the Tathagata (如來) extensively explains the causes and conditions. First is Maudgalyayana (目連) sorrowfully recounts his mother's suffering. Maudgalyayana (目連) shouted loudly, weeping and crying, and rushed back to report to the Buddha (佛), detailing what had happened. A son urgently tells his father, a minister urgently tells his king, one's own strength is insufficient, and one should seek help from the Buddha (佛). I, as a disciple, diligently observe the Four Noble Truths (四諦) (suffering, accumulation, cessation, path), and have already attained the Three Clearnesses (三明) (knowledge of past lives, divine eye, extinction of outflows), and can reverse mountains and rivers, and turn the sun and moon. How could I have expected that my mother would be entangled in extreme suffering, with her life hanging by a thread. I have exhausted my filial piety and used all my supernatural powers, but I have not been able to eliminate her evil retribution or temporarily alleviate her hunger. That is why I shout and cry, and run back to detail my plea. Next is two, the Tathagata (如來) extensively explains the causes and conditions (divided into eight parts). The Tathagata (如來) extensively explains the causes and conditions, and according to the classification of the Tripitaka (三藏), it is divided into eight sections: first, highlighting the depth of the mother's sins; second, explaining the inadequacy of the son's virtues; third, rebuking the powerlessness of evil dharmas; fourth, highlighting the ability of the right dharma; fifth, allowing the provision of methods of salvation; sixth, expounding the correct dharma; seventh, the filial son understands; eighth, the compassionate mother benefits. First, highlighting the depth of the mother's sins.
母罪深。
佛言汝母罪根深結 有經中說。定光佛時目連名羅卜。母字青提。羅卜欲行。囑其母曰。若有客來娘當具膳。去後客至母乃不供。仍更詐為設食之筵。兒歸問曰。昨日客來若為備擬。母曰。汝豈不見設食處耶。從爾已來五百生中慳慳相續。故云罪根深結。罪謂身口之業。根謂慳貪之心。多生相續為深。交固難解為結。從慳所起皆是罪業。非唯彼時一度妄語。謂慳貪是苦根。所作是苦業。餓鬼是苦果。為三事也。若準十重戒中。慳亦是業。唯貪為根。起罪業故。問五百生慳為人為鬼。答人鬼相間。造受相資。若唯人身不名惡報。若唯鬼身不應造業。或亦為畜于理無妨。但慳習不除即名相續。問目連自定光佛世已來。所生之母不一。如何偏救彼之青提。答青提與目連緣深。今生復為其母。但救此身所生之母。非謂救彼遠世青提。餘論云云。皆為未達 二明子德劣。
非汝一人力所奈何 汝母慳心。慳於一切。時經多世。事歷多人。豈汝一人力可濟拔。三斥邪無力。
汝雖孝順聲動天地天神地祇邪魔外道。道士四天王神。亦不能奈何 三藏云。縱汝感天靈于上界。激地祇于下方。縱攝邪魔橫羅外道。統六合以同一家。總八部以為一眾。並其神力亦不奈何。外道道士者。外道中之道士也。簡內道
【現代漢語翻譯】 現代漢語譯本： 母親的罪孽深重。
佛說：『你母親的罪根已經深深地結下了。』有經典中記載，在定光佛（Dipamkara Buddha）時期，目連（Maudgalyayana）名叫羅卜，他的母親名叫青提。羅卜要出門遠行，囑咐他的母親說：『如果有客人來，母親您應當準備齋飯供養。』他走後，有客人來，他的母親卻不供養，反而虛假地擺設了宴席。兒子回來后問：『昨天有客人來，您是怎樣準備的？』母親說：『你難道沒看見擺設宴席的地方嗎？』從那以後，五百世中都持續不斷地慳吝。所以說罪根深結。罪是指身口所造的惡業，根是指慳貪之心。多生持續不斷稱為深，交織牢固難以解開稱為結。從慳吝所產生的一切都是罪業，不僅僅是當時的一次妄語。慳貪是痛苦的根源，所作所為是痛苦的業因，餓鬼是痛苦的果報，這就是三事。如果按照十重戒來說，慳吝也是一種業，只有貪才是根本，因為會由此產生罪業。』問：『五百世的慳吝是做人還是做鬼？』答：『人與鬼相互交替，造業和受報相互資助。如果只是人身，不能稱為惡報；如果只是鬼身，不應該造業。或許也可能做畜生，從道理上來說沒有妨礙。但是慳吝的習氣不除，就稱為相續。』問：『目連從定光佛時代以來，所生的母親不止一個，為什麼偏偏要救青提？』答：『青提與目連的緣分深厚，今生又做了他的母親，只是救度今生所生的母親，不是說救度遙遠時代的青提。』其他的議論等等，都是因為沒有理解透徹。
二、說明兒子的德行不足。
不是你一個人的力量所能奈何的。你母親的慳吝之心，慳吝於一切，時間經歷了許多世代，事情經歷了許多人，難道是你一個人的力量可以救濟拔除的嗎？
三、斥責邪法沒有力量。
你即使孝順感動天地，天神地祇（地神），邪魔外道，道士四天王神，也不能夠奈何。三藏說：『縱然你感動天上的神靈，激怒地下的地祇，縱然收攝邪魔，橫掃外道，統一天下如同一個家庭，統領八部如同一個大眾，加上這些神力也不能奈何。』外道道士，是外道中的道士。這是爲了區別于內道。
【English Translation】 English version: The mother's sins are deep.
The Buddha said, 'Your mother's roots of sin are deeply entrenched.' There is a sutra that says, during the time of Dipamkara Buddha (定光佛), Maudgalyayana (目連) was named Luo Bu, and his mother was named Qing Ti (青提). Luo Bu was about to travel far away and instructed his mother, 'If there are guests, Mother, you should prepare offerings of food.' After he left, when guests arrived, his mother did not provide offerings but instead falsely set up a feast. When the son returned, he asked, 'Yesterday, when guests came, how did you prepare?' The mother said, 'Didn't you see the place where the feast was set up?' From then on, for five hundred lifetimes, she continuously practiced stinginess. Therefore, it is said that the roots of sin are deeply entrenched. Sin refers to the evil deeds created by body and speech, and root refers to the mind of stinginess and greed. Continuous over many lifetimes is called deep, and intertwined and difficult to untangle is called entrenched. Everything that arises from stinginess is sinful karma, not just that one instance of lying. Stinginess and greed are the root of suffering, actions are the cause of suffering, and hungry ghosts are the result of suffering; these are the three matters.' Question: 'In the five hundred lifetimes of stinginess, was she a human or a ghost?' Answer: 'Humans and ghosts alternated, with karma and retribution mutually supporting each other. If it were only human, it would not be called evil retribution; if it were only a ghost, she should not be creating karma. Perhaps she was also an animal, which is not unreasonable. However, if the habit of stinginess is not eliminated, it is called continuous.' Question: 'Since the time of Dipamkara Buddha, Maudgalyayana has had more than one mother. Why specifically save Qing Ti?' Answer: 'Qing Ti has a deep connection with Maudgalyayana and is his mother in this life. He is only saving the mother born in this life, not saving Qing Ti from a distant era.' Other discussions are all due to not understanding thoroughly.
- Explaining the inadequacy of the son's virtue.
It is not something that your strength alone can do. Your mother's stinginess is directed towards everything, spanning many generations and involving many people. How can your strength alone be sufficient to save and deliver her?
- Criticizing the powerlessness of heterodox paths.
Even if your filial piety moves heaven and earth, the gods of heaven and earth (地祇), demons and heretics, Taoist priests, and the Four Heavenly Kings, they cannot do anything about it. The Tripitaka (三藏) says, 'Even if you move the spirits of heaven above and provoke the earth spirits below, even if you gather demons and sweep away heretics, unifying the world as one family and leading the eight divisions as one assembly, even with all that divine power, it cannot be helped.' Taoist priests of heterodox paths are Taoist priests within heterodox paths. This is to distinguish them from the inner path.
中之道士。佛教初傳此方。呼僧為道士故。四天王者。毗沙門等護持世界者也。四顯正有能。
當須十方眾僧威神之力乃得解脫 三藏云。一縷不能制象。必假多絲。一人不能除業。必資眾德。今詳前後經文。以邪正一多相對乃有四句。一正而非多。此不能救故。前非汝一人奈何。二多而非正。亦不能救。即前神祇邪魔外道等也。三亦多亦正。方可救拔。即十方僧也。四不多不正。居然不可。故無經文。五許以救方。
吾今當說救濟之法。令一切難皆離憂苦 今當說者。正是許詞。救濟法者。是所許事。令一切等者。千鈞之弩。不獨為鼷鼠發機。三界之尊。豈偏令汝母離苦。六示其正法。示正法于中分二。初教孝子獻供之法。后教眾僧受供之儀。初復有五。一定勝時。二發勝意。三設勝供。四贊勝田。五獲勝益。謂自恣日為勝時。如春陽之月孝心為勝意。如精新種子百味五果等為勝供。如好牛犁以之供養。如能耕墾賢聖為勝田。如膏腴之地。存亡父母六親眷屬。乃至七代離苦生天為勝益。如千箱萬斛秋收冬藏。經文意勢。豈不然乎。智者詳之。如指其掌。初教孝子獻供法(五)。一定勝時。
佛告目連十方眾僧七月十五日僧自恣時 梵語僧伽。此云眾和合。謂若眾而不和。如群商群吏及軍眾等。不
【現代漢語翻譯】 現代漢語譯本：『中之道士』。佛教最初傳入中國時，人們稱僧人為道士，所以有此稱呼。『四天王』（Sì Tiānwáng）指的是毗沙門天王（Vaishravana）等護持世界的四位天神。『四顯正有能』指的是四天王顯現正法，具有能力。
『當須十方眾僧威神之力乃得解脫』。三藏法師說：『一根絲線無法制服大象，必須依靠許多絲線合力。一個人無法消除業障，必須依靠眾人的功德。』現在詳細分析前後經文，以邪正、一多相對，可以得出四種情況：一是正而不多的情況，這種情況不能救度，所以前面說『非汝一人奈何』。二是多而不正的情況，也不能救度，即前面所說的神祇、邪魔、外道等。三是既多又正的情況，才可以救拔，即十方僧眾。四是不多不正的情況，顯然是不可能的，所以經文中沒有提及。五是允許提供救度的方法。
『吾今當說救濟之法，令一切難皆離憂苦』。『今當說』，正是允許之詞。『救濟法』，是所允許之事。『令一切等』，好比千鈞之弩，不只是為鼷鼠而發射機關。三界之尊，難道只偏袒你的母親脫離苦難嗎？六是展示正法。展示正法分為兩部分：首先教孝子獻供的方法，然後教眾僧接受供養的儀軌。首先又有五點：一是確定殊勝的時間，二是發起殊勝的意念，三是設定殊勝的供養，四是讚歎殊勝的福田，五是獲得殊勝的利益。所謂自恣日（Pravāraṇā）是殊勝的時間，如同春天的陽光；孝心是殊勝的意念，如同精選的新鮮種子；百味五果等是殊勝的供養，如同用好牛耕地；能夠耕耘的賢聖是殊勝的福田，如同肥沃的土地；存亡的父母、六親眷屬，乃至七代都能脫離苦難，升到天界，是殊勝的利益，如同千箱萬斛的秋收冬藏。經文的意義和氣勢，難道不是這樣嗎？智者詳細思考，就像看自己的手掌一樣。首先教孝子獻供的方法（五點）。一是確定殊勝的時間。
『佛告目連（Maudgalyāyana），十方眾僧七月十五日僧自恣時』。梵語『僧伽』（Sangha），這裡翻譯為『眾和合』。如果僧眾不和合，就像一群商人、一群官吏以及軍隊等，不能稱為僧伽。
【English Translation】 English version: 『Daoist of the Middle Way』. When Buddhism was first introduced to this land, monks were called Daoists, hence the name. 『Four Heavenly Kings』 (Sì Tiānwáng) refers to the four deities, such as Vaishravana (Píshāméntiānwáng), who protect the world. 『Four Manifestations of Righteousness and Ability』 refers to the Four Heavenly Kings manifesting the righteous Dharma and possessing ability.
『It is necessary to rely on the majestic power of the Sangha of the ten directions to attain liberation』. The Tripitaka Master said: 『A single thread cannot subdue an elephant; it must rely on the combined strength of many threads. One person cannot eliminate karmic obstacles; they must rely on the merits of the multitude.』 Now, analyzing the preceding and following texts in detail, with the opposition of evil and righteousness, one and many, we can derive four situations: First, righteousness without multitude, which cannot save, hence the previous statement 『What can you do alone?』 Second, multitude without righteousness, which also cannot save, namely the deities, demons, heretics, and so on mentioned earlier. Third, both multitude and righteousness, which can save, namely the Sangha of the ten directions. Fourth, neither multitude nor righteousness, which is obviously impossible, hence not mentioned in the scriptures. Fifth, permission to offer a method of salvation.
『I will now speak of the method of salvation, so that all who are in difficulty may be free from sorrow and suffering』. 『I will now speak』 is precisely the word of permission. 『Method of salvation』 is the matter permitted. 『So that all, etc.』 is like a thousand-catty crossbow, not only triggered for a vole. The Honored One of the Three Realms, would he only favor your mother to be free from suffering? Sixth is to show the right Dharma. Showing the right Dharma is divided into two parts: first, teaching the method of offering by a filial son, and then teaching the rituals for the Sangha to receive offerings. First, there are five points: first, determining the auspicious time; second, generating auspicious intention; third, setting up auspicious offerings; fourth, praising the auspicious field of merit; and fifth, obtaining auspicious benefits. The Pravāraṇā day is the auspicious time, like the spring sunshine; filial piety is the auspicious intention, like selected fresh seeds; the hundred flavors and five fruits are the auspicious offerings, like plowing with good oxen; the virtuous sages who can cultivate are the auspicious field of merit, like fertile land; the surviving and deceased parents, six kinds of relatives, and even seven generations can be freed from suffering and ascend to heaven, which is the auspicious benefit, like the autumn harvest and winter storage of thousands of boxes and ten thousand bushels. Is not the meaning and momentum of the scriptures like this? The wise will consider it in detail, like looking at their own palm. First, teaching the method of offering by a filial son (five points). First, determining the auspicious time.
『The Buddha told Maudgalyāyana, on the fifteenth day of the seventh month, when the Sangha observes the Pravāraṇā』. The Sanskrit word 『Sangha』 (Sēngqié), here translated as 『harmonious assembly』. If the Sangha is not harmonious, like a group of merchants, a group of officials, or an army, it cannot be called a Sangha.
名僧寶。若和而不眾。如二人同心之類。亦非僧寶。眾而和合為福之因。方名僧寶。和合者。此有六種。謂身和同。事語和同。默意和同。忍戒和同。修見和同。解利和同均也。儒說小人君子。或和或同。今釋子比丘和而同也。今云十方者。法無限局豈隔親疏。眾僧者。唐梵重標譯人之拙。七月十五日者。前三月夏安居竟故可自恣。自恣有三日。或十四十五十六。今舉中間也。此剩僧字。去之又句闕。亦是譯人之失也。何不云共自恣時。自恣者。自己之過恣他所舉。謂一夏安居九旬加行。不階四果亦得四禪。佛設教門本意如此。正像末法僧等皆然。雖后五百歲。亦有持戒修福者故。然將超苦海謹護浮囊。猶恐當局者迷。必藉旁觀得失。縱不斷惑證果。還希罪滅福生故。褊袒于眾中白大德長老。或見我過。或聞我罪。或疑我犯。恣任所舉。哀愍語我。我當懺悔。如此則身心清凈。猶如琉璃。禪定解脫或有之矣。供養此者力用可知。豈不拔濟先亡資熏現在。故三藏云。比丘受歲之日。大眾自恣之時。僧多獲道於四果。故能濟厄於七代。二發勝意。
當爲七世父母及現在父母厄難中者 當爲者。能救之心。七世下所救之境。約境明心故云勝也。七世者。所生父母。不同儒教取上代祖宗。厄難中者。通於存歿。歿則地獄
【現代漢語翻譯】 現代漢語譯本：真正的僧寶，需要具備和合的僧團，如果只是和睦而不成僧團，比如兩個人同心，也不能稱為僧寶。只有既是僧團又和合，才能成為產生福報的因，才能稱為僧寶。所謂和合，有六種：身和同（行為一致），事語和同（事務和言語一致），默意和同（沉默和心意一致），忍戒和同（安忍和戒律一致），修見和同（修行和見解一致），解利和同（理解和利益均等）。儒家講小人和君子，有的是和，有的是同。而佛教的比丘是和而同。這裡說的『十方』，是指佛法沒有侷限，不分親疏。『眾僧』，是唐朝梵文翻譯時重複標註，顯得譯者不夠精煉。『七月十五日』，是因為前三個月的夏季安居結束，所以可以自恣。自恣有三天，分別是十四、十五、十六，這裡取中間一天。這裡的『僧』字是多餘的，去掉后句子又不完整，也是譯者的失誤。為什麼不直接說『共自恣時』呢？自恣，就是自己有過錯，任由他人指出。意思是經過一個夏季安居九十天的修行，即使沒有證得四果，也能得到四禪。佛陀設立這樣的教法，本意就是如此，正法、像法、末法時代的僧人都一樣。即使在後五百年的末法時代，也有持戒修福的人。因此，要像保護漂浮的囊袋一樣謹慎地守護自己的修行，仍然擔心當局者會迷惑，所以必須藉助旁觀者來指出得失。即使不能斷除迷惑證得果位，還能希望罪業消除，福報增長。所以在眾人中袒露右肩，對大德長老說：『或許你們看到我的過錯，或許聽到我的罪行，或許懷疑我犯戒，請隨意指出，可憐我，告訴我，我應當懺悔。』這樣，身心就能清凈，猶如琉璃。禪定解脫或許就能得到。供養這樣的人，力量和作用可想而知。豈能不拔濟已故的親人，資助現在的修行？所以三藏經中說，比丘受歲之日，大眾自恣之時，僧眾大多能證得四果，所以能夠救濟七代親人的厄難。這是發起殊勝的意念。 應當為七世父母及現在父母在厄難中的人（做功德）。『應當為』，是指能救度的心。『七世』以下，是指所救度的對象。通過所救度的對象來闡明能救度的心，所以說是殊勝的。『七世』，是指所生的父母，不同於儒家取上代的祖宗。『厄難中者』，包括已故的和在世的。已故的，則在地獄中。
【English Translation】 English version: The true Sangha Jewel requires a harmonious Sangha community. If there is only harmony without a community, like two people being of one mind, it cannot be called the Sangha Jewel. Only when it is both a Sangha community and harmonious can it become the cause of generating blessings and be called the Sangha Jewel. Harmony has six aspects: physical harmony (一致的行動), harmony in affairs and speech (一致的事務和言語), harmony in silence and intention (一致的沉默和心意), harmony in forbearance and precepts (一致的安忍和戒律), harmony in practice and views (一致的修行和見解), and harmony in understanding and benefits (一致的理解和利益). Confucianism speaks of petty people and gentlemen, some being harmonious and some being the same. But Buddhist Bhikkhus are both harmonious and the same. 'Ten directions' here means that the Dharma has no limitations and does not distinguish between close and distant. 'Sangha community' is a redundant annotation in the Tang Dynasty Sanskrit translation, which shows that the translator was not refined enough. 'July 15th' is because the three-month summer retreat has ended, so one can perform the Pravarana (自恣). There are three days for Pravarana, namely the 14th, 15th, and 16th, and the middle day is taken here. The word 'Sangha' here is superfluous, and removing it makes the sentence incomplete, which is also a mistake by the translator. Why not just say 'at the time of the joint Pravarana'? Pravarana is when one has faults and allows others to point them out. It means that after ninety days of practice during the summer retreat, even if one has not attained the Four Fruits (四果), one can attain the Four Dhyanas (四禪). The Buddha established such teachings with this intention, and it is the same for the Sangha in the Dharma-Ending Age. Even in the last five hundred years of the Dharma-Ending Age, there are those who uphold the precepts and cultivate blessings. Therefore, one must carefully guard one's practice like protecting a floating bag, still worrying that those involved will be confused, so one must rely on observers to point out gains and losses. Even if one cannot cut off delusions and attain the Fruits, one can still hope that sins will be eliminated and blessings will increase. Therefore, one bares the right shoulder in the assembly and says to the virtuous elders: 'Perhaps you see my faults, perhaps you hear my sins, perhaps you suspect that I have violated the precepts, please point them out at will, have mercy on me, tell me, I should repent.' In this way, the body and mind can be purified, like crystal. Samadhi (禪定) and liberation (解脫) may be attained. The power and effect of making offerings to such people is conceivable. How can it not deliver deceased relatives and support present practice? Therefore, the Tripitaka (三藏) says that on the day the Bhikkhus receive their age, at the time of the Pravarana of the assembly, the Sangha can mostly attain the Four Fruits, so they can save the calamities of seven generations of relatives. This is to generate a supreme intention. One should (do merit) for the parents of seven lifetimes and the present parents who are in calamity. 'One should' refers to the mind that can save. 'Seven lifetimes' and below refer to the objects to be saved. By explaining the mind that can save through the objects to be saved, it is said to be supreme. 'Seven lifetimes' refers to the parents who gave birth to us, which is different from Confucianism taking the ancestors of the previous generations. 'Those in calamity' includes the deceased and the living. The deceased are in hell.
鬼畜。存則病痛枷禁。皆名厄難。七世父母雖似轉疏。皆是生我修道之器。既蒙鞠育豈負深恩。故三藏云。天地覆載。既無憚于劬勞。幽顯沉淪。理合答于罔極。三設勝供。
具飯百味五果汲灌盆器香油錠燭床敷臥具。盡世甘美以著盆中供養十方大德眾僧 具飯百味者。總標也。如人盛饌盤筵邀命賓客唯云吃飯。故飯為總統于百味。百者大數非定一百。五果者。一核果。如棗杏桃李等。二膚果。如瓜梨柰椹等。三殼果。如胡桃石榴等。四糩果。如蘇荏等。五角果。如菱豆等。上皆舌所嘗也。汲灌盆器者。沐浴等所用。並下床敷臥具。皆身所覺也。香者鼻所嗅也。油錠燭者照燎等。用眼所見也。亦可香油涂身。亦屬身攝。西域如此。盡世甘美者。亦屬舌也。上來於五欲境中唯闕聲也。盡世之言。詳其意趣。有二種盡。謂富貴則盡世所有。有即需求。貧賤則盡力所及。及則須覓。即知不定少多之物。但在竭盡其心。亦類彼享于克誠馨于明德也。著盆中者。譯經訛錯。如何床等可置盆中。應云著盂蘭盆供會之中也。供養二句者。正明行也。據經本意。但以可受用物。供養大德之僧。不必雕鏤金玉剪割繒彩高聳欄架等也。故三藏云。汝須物華四事盆美八珍。歷十方而運想。澄一心而供養。四贊勝田。
當此之日一
【現代漢語翻譯】 現代漢語譯本：墮入鬼道和畜生道，活著的時候就會有病痛和枷鎖刑禁加身，這些都叫做厄難。去世的七世父母雖然看起來關係疏遠了，但他們都是讓我得以出生的修道之緣起。既然蒙受了他們的養育之恩，怎麼能辜負這深厚的恩情呢？所以三藏法師說，天地覆蓋承載，尚且不辭辛勞，那麼對於處於幽冥和沉淪中的父母，理應報答這無盡的恩情。因此要多次設定殊勝的供養。
準備飯食，各種美味佳餚，五種水果，汲水用的盆器，香油，燈燭，床鋪臥具，用世間所有美好的東西放在盂蘭盆中，供養十方有高尚品德的眾僧。準備各種美味飯食，這是總的標示。就像人們準備豐盛的宴席，邀請賓客時只說吃飯一樣，飯是各種美味的代表。『百』是多數，不是一定指一百種。五果包括：一是核果，如棗、杏、桃、李等；二是膚果，如瓜、梨、柰、椹等；三是殼果，如胡桃、石榴等；四是糩果，如蘇、荏等；五是角果，如菱、豆等。以上都是舌頭可以品嚐到的。汲水用的盆器，是沐浴等所用的，以及床鋪臥具，都是身體可以感覺到的。香是鼻子可以嗅到的。油燈和蠟燭是照明用的，是眼睛可以見到的。也可以用香油涂身，這也屬於身體的感受。在西域就是這樣做的。『盡世甘美』也屬於舌頭的感受。以上在五欲的境界中只缺少聲音了。『盡世』這兩個字，詳細考察它的意義，有兩種『盡』。對於富貴的人來說，就是用盡世間所有的東西，沒有的就要去尋求。對於貧賤的人來說，就是用盡自己所能及的力量，沒有的就要去尋找。由此可知，供養的物品不一定有多少，關鍵在於竭盡自己的心意，也類似於祭祀時竭盡誠心，美好的德行會感動上天。『放在盆中』，這是翻譯時的錯誤。怎麼能把床等東西放在盆中呢？應該說放在盂蘭盆供養法會之中。『供養』這兩句，是真正說明所要做的行為。根據經書的本意，只要用可以受用的物品，供養有高尚品德的僧人就可以了，不必雕刻金玉，剪裁綾羅綢緞，搭建高聳的欄桿等。所以三藏法師說，你需要用美好的物品和四事供養，用盂蘭盆盛放美味的八珍，歷經十方而運想，澄凈一心而供養，讚美殊勝的福田。
就在這一天
【English Translation】 English version: Rebirth into the realms of ghosts and animals results in suffering from illness, imprisonment, and other hardships, all of which are called calamities. Although deceased parents from seven lifetimes may seem distant, they are the conditions that allowed me to be born and practice the Dharma. Having received their nurturing kindness, how can I betray their profound grace? Therefore, the Tripitaka Master said, 'Heaven and earth cover and support without hesitation, so we should repay the boundless kindness to our parents who are in the dark and suffering.' Therefore, we should repeatedly set up excellent offerings.
Prepare food, various delicacies, five kinds of fruits, water basins, fragrant oil, lamps, candles, bedding, and use all the beautiful things in the world to place in the Ullambana (a bowl-like vessel) to offer to the virtuous Sangha (monastic community) of the ten directions. Preparing various delicious foods is a general indication. Just as people prepare a sumptuous banquet and only say 'eat' when inviting guests, food represents all kinds of delicacies. 'Hundred' is a large number, not necessarily one hundred. The five fruits include: first, drupes (核果), such as jujubes, apricots, peaches, plums, etc.; second, berries (膚果), such as melons, pears, crabapples, mulberries, etc.; third, nuts (殼果), such as walnuts, pomegranates, etc.; fourth, farinaceous fruits (糩果), such as perilla, sesame, etc.; fifth, legumes (角果), such as water chestnuts, beans, etc. All of the above can be tasted by the tongue. Water basins are used for bathing, etc., as well as bedding, all of which can be felt by the body. Fragrance can be smelled by the nose. Oil lamps and candles are used for illumination and can be seen by the eyes. Fragrant oil can also be applied to the body, which also belongs to the body's sensations. This is how it is done in the Western Regions. 'All the beautiful things in the world' also belong to the tongue's sensations. Among the five desires, only sound is missing. The words 'all the world' should be examined in detail for their meaning. There are two kinds of 'all'. For the rich and noble, it means using all the things in the world, and seeking what is lacking. For the poor and lowly, it means using all the strength they can, and seeking what is lacking. From this, we know that the offerings do not necessarily have to be many, but the key is to exhaust one's heart, which is similar to exhausting sincerity in sacrifices, and good virtues will move heaven. 'Placing in the bowl' is a translation error. How can beds and other things be placed in the bowl? It should be said to place them in the Ullambana offering ceremony. The two sentences 'offering' truly explain the actions to be taken. According to the meaning of the scriptures, it is enough to offer usable items to virtuous monks, without having to carve gold and jade, cut silk and satin, or build towering railings, etc. Therefore, the Tripitaka Master said, 'You need to use beautiful items and the four requisites (food, clothing, bedding, and medicine) for offering, use the Ullambana to hold the delicious eight treasures, imagine them throughout the ten directions, purify your mind and offer them, and praise the excellent field of merit.'
On this day
切聖眾。或在山間禪定。或得四道果。或在樹下經行。或六通自在。教化聲聞緣覺。或十地菩薩大人權現比丘在大眾中。皆同一心受缽和羅飯。具清凈戒聖眾之道。其德汪洋 初二句約人讚時而總標。末二句以威儀贊人而總結。中間人法有其五對。但文不次。謂處有山間樹下對。證有四果六通對。行有自利利他對。學者戒定對。人有大小對。亦名權實對。又總束之不出人法。謂三學三乘對也。從初至四果禪定也。次從或在下至自在教化智慧也。皆同下三句凈戒也。三乘即聲聞緣覺十地大人也。皆同一心是意和合。謂受供時皆同運慚愧殷重心慈悲報恩救濟心。人雖位有凡聖德有優劣。而所運心一而無異。故云同也。受缽和羅飯者。缽中飯也。梵云缽多羅。此云應量器。和字訛也。今時但云缽者略也。經題云盆。即是缽也。譯時隨俗。題之云盆。盆之與缽皆是器故。故三藏釋題翻為救器。此一句經正明自恣大德受盂蘭盆供也。五獲勝益。
其有供養此等自恣僧者。現世父母六親眷屬。得出三塗之苦。應時解脫衣食自然。若父母現在者。福樂百年。若七世父母生天。自在化生入天華光 此一唱經有兩節意。初一半者。蒙悲願之力而離苦。后一半者。蒙慈愿之力而得樂。樂中有存亡之異。初云此等自恣僧者。指前五對所
{ "translations": [ "切聖眾（所有聖潔的僧眾）。或在山間禪定（在山間進行禪修）。或得四道果（證得四種聖果）。或在樹下經行（在樹下行走）。或六通自在（獲得六種神通，自由自在）。教化聲聞緣覺（教導聲聞和緣覺）。或十地菩薩大人權現比丘在大眾中（或者十地菩薩以大人的身份，權宜顯現為比丘，身處大眾之中）。皆同一心受缽和羅飯（都以同一顆心接受缽中的食物）。具清凈戒聖眾之道（具備清凈戒律的聖眾之道）。其德汪洋（他們的德行如汪洋大海一般）。", "初二句約人讚時而總標（最初兩句是就人來讚歎時間，總括標明）。末二句以威儀贊人而總結（最後兩句用威儀來讚歎人，進行總結）。中間人法有其五對（中間的人和法有五對）。但文不次（但是文句的順序不一定按照順序）。謂處有山間樹下對（所說之處有山間和樹下的對應）。證有四果六通對（證悟有四果和六通的對應）。行有自利利他對（行為有自利和利他的對應）。學者戒定對（學習者有戒和定的對應）。人有大小對（人有大人和小孩的對應）。亦名權實對（也叫權宜和真實的對應）。又總束之不出人法（總而言之，不出人和法）。謂三學三乘對也（就是三學和三乘的對應）。從初至四果禪定也（從最初到四果是禪定）。次從或在下至自在教化智慧也（其次從『或在』以下到『自在教化』是智慧）。皆同下三句凈戒也（『皆同』以下三句是凈戒）。三乘即聲聞緣覺十地大人也（三乘就是聲聞、緣覺、十地大人）。皆同一心是意和合（都同一顆心是意念的和合）。謂受供時皆同運慚愧殷重心慈悲報恩救濟心（就是說接受供養時，都同樣運用慚愧、殷重、慈悲、報恩、救濟之心）。人雖位有凡聖德有優劣（人雖然地位有凡人和聖人的區別，德行有優劣之分）。而所運心一而無異（但是所運用的心是一樣的，沒有差異）。故云同也（所以說『同』）。受缽和羅飯者（接受缽和羅飯的人），缽中飯也（是缽中的飯）。梵云缽多羅（梵語叫Patra），此云應量器（這裡叫做應量器）。和字訛也（『和』字是訛誤）。今時但云缽者略也（現在只說缽是省略）。經題云盆（經題叫做盆），即是缽也（就是缽）。譯時隨俗（翻譯時隨從習俗）。題之云盆（題目叫做盆）。盆之與缽皆是器故（盆和缽都是器皿）。故三藏釋題翻為救器（所以三藏解釋題目翻譯為救器）。此一句經正明自恣大德受盂蘭盆供也（這一句經文正是說明自恣的大德接受盂蘭盆供養）。五獲勝益（獲得五種殊勝的利益）。", "其有供養此等自恣僧者（如果有人供養這些自恣的僧眾）。現世父母六親眷屬（現世的父母、六親眷屬）。得出三塗之苦（可以脫離三塗的痛苦）。應時解脫衣食自然（應時解脫，衣食自然）。若父母現在者（如果父母現在還在世）。福樂百年（可以享受百年的福樂）。若七世父母生天（如果七世的父母得以昇天）。自在化生入天華光（可以自在化生，進入天上的光華之中）。此一唱經有兩節意（這一段經文有兩層意思）。初一半者（前一半是）。蒙悲願之力而離苦（蒙受悲願的力量而脫離痛苦）。后一半者（后一半是）。蒙慈愿之力而得樂（蒙受慈愿的力量而得到快樂）。樂中有存亡之異（快樂之中有在世和去世的差別）。初云此等自恣僧者（最初說『這些自恣僧』）。指前五對所（指的是前面的五對）。" ], "english_translations": [ "All the holy Sangha (the entire assembly of virtuous monks), some meditating in the mountains (practicing meditation in the mountains), some attaining the four stages of Arhatship (achieving the four noble fruits), some walking under the trees (walking mindfully beneath the trees), some freely wielding the six supernormal powers (possessing the six supernatural abilities with complete freedom), teaching the Sravakas and Pratyekabuddhas (guiding the disciples and self-enlightened ones), or Bodhisattvas of the Ten Grounds manifesting as Bhikshus among the assembly (or Bodhisattvas of the Ten Grounds, appearing as monks among the assembly), all with one mind receiving food from the Patra bowl (all receiving food from the alms bowl with a unified mind), possessing the pure precepts of the holy Sangha (embodying the pure precepts of the holy Sangha), their virtue vast and boundless (their virtue is vast and boundless).", "The first two sentences generally praise the time in relation to the people (the first two sentences praise the time in relation to the people, providing a general overview). The last two sentences praise the people through their dignified conduct, summarizing the passage (the last two sentences praise the people through their dignified conduct, summarizing the passage). In the middle, there are five pairs related to people and Dharma (in the middle, there are five pairs related to people and Dharma), but the order of the sentences is not necessarily sequential (but the order of the sentences is not necessarily sequential). The pairs are: location (mountains and trees), attainment (four fruits and six supernormal powers), practice (self-benefit and benefiting others), learning (discipline and meditation), and people (great and small), also known as provisional and real (the pairs are: location (mountains and trees), attainment (four fruits and six supernormal powers), practice (self-benefit and benefiting others), learning (discipline and meditation), and people (great and small), also known as provisional and real). Furthermore, everything can be summarized as people and Dharma (furthermore, everything can be summarized as people and Dharma), which is the correspondence between the three learnings and the three vehicles (which is the correspondence between the three learnings and the three vehicles). From the beginning to the four fruits is meditation (from the beginning to the four fruits is meditation). Next, from 'some meditating' to 'freely teaching' is wisdom (next, from 'some meditating' to 'freely teaching' is wisdom). 'All with one mind' and the following three sentences are pure precepts ( 'All with one mind' and the following three sentences are pure precepts). The three vehicles are Sravakas, Pratyekabuddhas, and Bodhisattvas of the Ten Grounds (the three vehicles are Sravakas, Pratyekabuddhas, and Bodhisattvas of the Ten Grounds). 'All with one mind' signifies the harmony of intention ( 'All with one mind' signifies the harmony of intention), meaning that when receiving offerings, they all cultivate shame, respect, compassion, gratitude, and the intention to save others (meaning that when receiving offerings, they all cultivate shame, respect, compassion, gratitude, and the intention to save others). Although people's positions may vary between ordinary and holy, and their virtues may differ in quality (although people's positions may vary between ordinary and holy, and their virtues may differ in quality), the intention they cultivate is the same and without difference (the intention they cultivate is the same and without difference), hence the word 'same' (hence the word 'same'). 'Receiving food from the Patra bowl' means food in the bowl ( 'Receiving food from the Patra bowl' means food in the bowl). Patra (Patra) in Sanskrit means 'appropriate measure vessel' (Patra in Sanskrit means 'appropriate measure vessel'). The word 'He' is a corruption (the word 'He' is a corruption). Nowadays, simply saying 'bowl' is an abbreviation (nowadays, simply saying 'bowl' is an abbreviation). The title of the Sutra says 'basin' (the title of the Sutra says 'basin'), which is the same as 'bowl' (which is the same as 'bowl'). The translation follows the customs of the time (the translation follows the customs of the time), titling it 'basin' (titling it 'basin'). Both basin and bowl are vessels (both basin and bowl are vessels), therefore, the Tripitaka explains the title as 'saving vessel' (therefore, the Tripitaka explains the title as 'saving vessel'). This sentence of the Sutra clearly explains that the virtuous ones observing the Pravarana ceremony receive the Ullambana offering (this sentence of the Sutra clearly explains that the virtuous ones observing the Pravarana ceremony receive the Ullambana offering), gaining five excellent benefits (gaining five excellent benefits)." "Those who make offerings to these Pravarana monks (those who make offerings to these Pravarana monks), their parents, relatives, and family members in this life (their parents, relatives, and family members in this life), can be freed from the suffering of the three evil realms (can be freed from the suffering of the three evil realms), and will immediately be liberated with clothing and food appearing naturally (and will immediately be liberated with clothing and food appearing naturally). If their parents are still alive (if their parents are still alive), they will enjoy happiness and blessings for a hundred years (they will enjoy happiness and blessings for a hundred years). If their parents of seven past lives are reborn in the heavens (if their parents of seven past lives are reborn in the heavens), they will be freely born into the light of heavenly flowers (they will be freely born into the light of heavenly flowers). This passage of the Sutra has two sections of meaning (this passage of the Sutra has two sections of meaning). The first half is (the first half is) being freed from suffering through the power of compassionate vows (being freed from suffering through the power of compassionate vows). The second half is (the second half is) gaining happiness through the power of loving vows (gaining happiness through the power of loving vows). Within happiness, there is a difference between the living and the deceased (within happiness, there is a difference between the living and the deceased). The initial statement 'these Pravarana monks' (the initial statement 'these Pravarana monks') refers to the preceding five pairs (refers to the preceding five pairs)." ] }
說也。現世父母者。生此身父母也。非謂未亡名為現世。故指得益云出三塗。其現在未亡之父母下。自有文云福樂百年是也。不應重舉三藏錯會。故作異釋甚非文意。六親者。父母兄弟夫妻。眷屬者。一切姻戚通於表裡。出三塗解脫者。總名離苦也。衣食自然者。且翻三塗生於人天。故屬拔苦之文。亦可得樂屬於后也。若父母下明存亡得樂。文相可知。天華光者。天上妙華光明也。略指快樂之相矣。二教眾僧受供養儀。
時佛敕十方眾僧。皆先為施主家咒愿。愿七世父母。行禪定意然後受食。初受食時先安在佛前塔寺中佛前。眾僧咒愿竟便自受食 此中前半凈三業。後半具三寶。前中咒愿口業。禪定意業。受食身業。后中塔前是佛。咒愿是法。受食是僧。從他受而後食。法律如此。即受字亦屬法也。塔者邊國訛語。正云窣堵波。此云高顯處。此中意通殿塔。塔安舍利。殿安佛像。七孝子領悟。
時目連比丘及大菩薩眾。皆大歡喜。目連悲啼泣聲釋然除滅 凈業既成必知離苦。觀因驗果聲響不差。故喜而止啼也。如處世刑獄囑大力人。財賭既行其心已喜。八慈母獲益。
時目連母。即於是日得脫一劫餓鬼之苦 目連聞經且是受教施設盆供。合在余時。今說經次。便云脫餓鬼者。譯經闕略也。應于正宗
【現代漢語翻譯】 現代漢語譯本： 說也。『現世父母』（xiàn shì fù mǔ）：指生養此身的父母。並非指未去世的就稱為『現世』。所以說得到利益是指脫離三塗（sān tú）。在『現在未亡之父母』之後，經文自有『福樂百年』的說法。不應重複提及三藏（sān zàng）而錯誤理解，因此作出不同的解釋，這非常不符合經文的原意。『六親』（liù qīn）指父母、兄弟、夫妻。『眷屬』（juàn shǔ）指一切姻親，包括內外親屬。『出三塗解脫』（chū sān tú jiě tuō）總的來說就是脫離苦難。『衣食自然』（yī shí zì rán）是指從三塗轉生到人天。所以屬於拔除痛苦的經文。也可以說得到快樂屬於之後的事情。如果父母之後說明存亡都能得到快樂，文意就很容易理解。『天華光』（tiān huá guāng）指天上美妙的花的光明。簡略地指快樂的景象。二教眾僧接受供養的儀軌。
當時佛陀敕令十方眾僧，都先為施主家咒愿，愿七世父母，行禪定之意，然後接受食物。最初接受食物時，先安放在佛前塔寺中佛前。眾僧咒愿完畢便自己接受食物。這其中前半部分是清凈三業（sān yè），後半部分具足三寶（sān bǎo）。前半部分中，咒愿是口業（kǒu yè），禪定是意業（yì yè），受食是身業（shēn yè）。後半部分中，塔前是佛，咒愿是法，受食是僧。從他人接受之後才食用，法律就是這樣。『受』字也屬於法。『塔』（tǎ）是邊境地區的訛語，正確的說法是『窣堵波』（sū dǔ pō），這裡指高顯之處。這裡的意思是殿塔通用。塔安放舍利（shè lì），殿安放佛像。七孝子領悟。
當時目連（Mù lián）比丘（bǐ qiū）及大菩薩眾，都非常歡喜。目連悲啼哭泣的聲音釋然消滅。清凈的業力既然成就必定知道脫離苦難。觀察原因驗證結果，聲音的響應不會有差錯。就像在世間刑獄中囑託有力量的人，錢財賭注已經實行，他的內心已經歡喜。八慈母獲益。
當時目連的母親，就在當天脫離一劫（jié）餓鬼（è guǐ）的痛苦。目連聽經且是接受教誨施捨盆供，應該在其他時間。現在說經的次序，就說脫離餓鬼之苦，是翻譯經典有所省略。應該在正宗（zhèng zōng）。
【English Translation】 English version: Explanation: 'Present-life parents' (xiàn shì fù mǔ) refers to the parents who gave birth to this body. It doesn't mean that those who haven't passed away are called 'present-life.' Therefore, gaining benefit means escaping the three evil realms (sān tú). After 'presently living parents,' the text itself says 'happiness and longevity for a hundred years.' It's inappropriate to repeat the Three Treasures (sān zàng) and misunderstand, thus making different interpretations, which is very inconsistent with the original meaning of the text. 'Six relatives' (liù qīn) refers to parents, siblings, and spouses. 'Family members' (juàn shǔ) refers to all relatives by marriage, including both close and distant relatives. 'Escape from the three evil realms and liberation' (chū sān tú jiě tuō) generally means escaping suffering. 'Clothing and food come naturally' (yī shí zì rán) refers to being reborn from the three evil realms into the realms of humans and gods. Therefore, it belongs to the text of removing suffering. It can also be said that gaining happiness belongs to the future. If it's explained after 'parents' that both the living and the deceased can gain happiness, the meaning of the text is easily understood. 'Heavenly Flower Light' (tiān huá guāng) refers to the light of wonderful flowers in the heavens. It briefly refers to the appearance of happiness. The ritual of the Sangha of the Two Teachings receiving offerings.
At that time, the Buddha ordered the Sangha of the ten directions to first chant blessings for the donor's family, wishing the parents of seven lifetimes to practice the intention of meditation, and then receive food. When first receiving food, it should be placed in front of the Buddha in the pagoda temple in front of the Buddha. After the Sangha finishes chanting blessings, they can receive the food themselves. The first half of this purifies the three karmas (sān yè), and the second half possesses the Three Jewels (sān bǎo). In the first half, chanting blessings is verbal karma (kǒu yè), meditation is mental karma (yì yè), and receiving food is physical karma (shēn yè). In the second half, in front of the pagoda is the Buddha, chanting blessings is the Dharma, and receiving food is the Sangha. One receives from others before eating, such is the law. The word 'receive' also belongs to the Dharma. 'Pagoda' (tǎ) is a corrupted term from border regions; the correct term is 'Stupa' (sū dǔ pō), which means a high and prominent place. Here, the meaning is that halls and pagodas are interchangeable. Pagodas enshrine relics (shè lì), and halls enshrine Buddha images. The seven filial sons understood.
At that time, the Bhikshu Maudgalyāyana (Mù lián bǐ qiū) and the great Bodhisattva assembly were all very happy. Maudgalyāyana's weeping and crying sounds vanished. Since pure karma has been accomplished, one will surely know to escape suffering. Observing the cause and verifying the result, the response of the sound will not be mistaken. It's like entrusting a powerful person in worldly prisons, and once the money bet has been executed, his heart is already happy. The eight compassionate mothers benefited.
At that time, Maudgalyāyana's mother, on that very day, escaped the suffering of one kalpa (jié) as a hungry ghost (è guǐ). Maudgalyāyana listening to the sutra and making offerings of basins is something that should be done at other times. Now, in the sequence of explaining the sutra, to say that she escaped the suffering of a hungry ghost is an omission in the translation of the sutra. It should be in the main teaching (zhèng zōng).
終處敘結集家文云。爾時目連聞是。是法已至七月十五。施設盆供。供自恣僧已。其母即於是日得脫一劫餓鬼之苦。則文義俱顯矣。故三藏云。孝子既獻供於此晨。慈母乃除殃於是日。大哉聖力速疾如斯。其餓鬼受苦年劫時分待檢敘之。三流通分。流通分有三。一申請。二贊請。三答請。一申請。
目連復白佛言。弟子所生母。得蒙三寶功德之力眾僧威神之力故。若未來世一切佛弟子。亦應奉盂蘭盆救度現在父母乃至七世父母。可為爾不 說此語時。亦是設供之後。非一席之事。至畢缽羅窟。方始總集為經也。目連愛其親而及他人。如潁考叔諫莊公也。二贊請。
佛言。大善快問。我正欲說。汝今復問 初句標贊大善快問者。深契聖心。后二句釋所以。以正欲說即遇問詞。機感相投潛通密應。故言快問。佛本意者。欲說孝道最大故。拔苦事重故。盂蘭法勝故。世尊睹眾勝緣機熟可教化故。三答請(五)。一教起行。
善男子。若比丘比丘尼。國王太子大臣宰相三公百官萬民庶人行慈孝者。皆應先為所生現在父母過去七世父母。於七月十五日佛歡喜日僧自恣日。以百味飯食安盂蘭盆中。施十方自恣僧 雖貴賤品隔僧浴道殊。自非化生濕生。無不有父有母。慈烏鸚鵡尚解思恩。豈況人倫而不濟拔。孝之
【現代漢語翻譯】 現代漢語譯本：總結集家之文說，當時目連聽到這個方法，在七月十五日，設定盂蘭盆供，供養自恣僧之後，他的母親就在當天脫離了一劫餓鬼的痛苦。這樣，文字和意義都顯明瞭。所以三藏說：『孝順的兒子在這天早晨獻上供養，慈愛的母親就在當天消除了災殃。』聖人的力量真是偉大，速度如此之快。至於餓鬼所受痛苦的年劫時分，需要查閱相關敘述。下面是第三部分，流通分。流通分有三個部分：一是申請，二是贊請，三是答請。一是申請。
目連再次對佛說：『弟子所生的母親，能夠蒙受三寶功德之力和眾僧威神之力的緣故，如果未來世的一切佛弟子，也應該奉行盂蘭盆法來救度現在的父母乃至過去七世的父母，可以這樣做嗎？』說這句話的時候，也是在設供之後，不是一次集會的事情，到了畢缽羅窟（Pippala Cave），才開始總整合為經典。目連愛自己的親人，也愛及他人，就像潁考叔（Ying Kao Shu）勸諫莊公（Duke Zhuang）一樣。二是贊請。
佛說：『太好了，問得好！我正想說，你現在又問了。』第一句讚揚『太好了，問得好』，是深深契合了佛的心意。后兩句解釋原因，因為佛正想說的時候就遇到了提問，機緣感應相投，潛通密應，所以說是『問得好』。佛的本意是，想說孝道最為重要，拔除痛苦的事情最為重要，盂蘭盆法最為殊勝。世尊看到各種殊勝的因緣成熟，可以教化眾生了。三是答請（五部分）。一是教導如何開始修行。
『善男子，如果是比丘（bhiksu，男性出家人）、比丘尼（bhiksuni，女性出家人）、國王、太子、大臣、宰相、三公、百官、萬民、庶人，行慈孝的人，都應該先為自己所生的現在父母和過去七世的父母，在七月十五日佛歡喜日、僧自恣日，用各種美味的飯食放在盂蘭盆（Ullambana）中，佈施給十方自恣僧。』雖然貴賤等級不同，僧侶和在家人的道路不同，但如果不是化生或濕生，沒有誰沒有父母。烏鴉和鸚鵡尚且懂得思念恩情，更何況是人呢，怎麼能不救濟拔苦呢？孝道啊！
【English Translation】 English version: The concluding remarks from the collected writings state: At that time, Maudgalyayana (Maudgalyayana) heard of this method. On the fifteenth day of the seventh month, after setting up the Ullambana (Ullambana) offering and offering it to the self-surrendering Sangha (Sangha), his mother was freed from the suffering of a kalpa (kalpa) of hungry ghosts on that very day. Thus, both the text and its meaning are clear. Therefore, the Tripitaka (Tripitaka) says: 'The filial son offers the offerings on this morning, and the loving mother eliminates the calamity on this day.' The power of the sage is truly great, and its speed is so swift. As for the years, kalpas, and time divisions of the suffering endured by the hungry ghosts, it is necessary to examine the relevant narratives. The following is the third part, the Distribution Section. The Distribution Section has three parts: first, the request; second, the praise of the request; and third, the response to the request. First, the request.
Maudgalyayana again said to the Buddha (Buddha): 'Because my mother was able to receive the power of the merits of the Three Jewels (Three Jewels) and the majestic power of the Sangha, if all future disciples of the Buddha should also practice the Ullambana method to save their present parents and even their parents of the past seven lives, is this permissible?' Saying these words was also after setting up the offering, not a matter of one gathering. It was not until Pippala Cave (Pippala Cave) that it was compiled into a sutra (sutra). Maudgalyayana loves his own relatives and extends that love to others, just as Ying Kao Shu (Ying Kao Shu) advised Duke Zhuang (Duke Zhuang). Second, the praise of the request.
The Buddha said: 'Excellent, a good question! I was just about to say it, and now you ask again.' The first sentence, praising 'Excellent, a good question,' deeply resonates with the Buddha's heart. The latter two sentences explain the reason, because the Buddha was just about to speak when the question arose, the opportunity and response matched, and there was a subtle and secret correspondence, so it is said to be a 'good question.' The Buddha's original intention was to say that filial piety is the most important, that removing suffering is the most important, and that the Ullambana method is the most supreme. The World Honored One (World Honored One) saw that various supreme conditions were ripe and that beings could be taught. Third, the response to the request (five parts). First, teaching how to begin practice.
'Good man, if bhikshus (bhikshus, male renunciants), bhikshunis (bhikshunis, female renunciants), kings, crown princes, ministers, prime ministers, the three dukes, officials, the masses, and common people, those who practice loving-kindness and filial piety, should first, for their present parents and their parents of the past seven lives, on the fifteenth day of the seventh month, the Buddha's Delight Day, the Sangha's Self-Surrender Day, place various delicious foods in the Ullambana (Ullambana) and give them as offerings to the self-surrendering Sangha of the ten directions.' Although there are differences in noble and humble ranks, and the paths of monks and laypeople are different, if they are not born by transformation or moisture, no one is without parents. Crows and parrots still understand how to remember kindness, how much more so should humans, how can they not save and relieve suffering? Filial piety!'
利害已具玄談。既識是非須依正道。故云應先為所生等也。據制令必為。不為即是違制。故亦當于制教。是以前判亦屬律藏。然佛無悲喜。今於此日示現歡喜者。應機緣也。以佛本出世只為勸人修行。見人造惡則悲。見人修善則喜。今比丘九旬加行日滿倍更懇誠。三千界中皆同如此稱佛本意。寧不欣歡。此日設供其福甚矣。二教發願。
愿使現在父母壽命百年無病。無一切苦惱之患。乃至七世父母離餓鬼苦。生人天中福樂無極 所修必假行門。所獲必繇心願。愿者心之樂欲。欲得存歿咸安。存者保壽於人間。常無病惱。歿者遷神于天上。永絕冥涂。行愿相資。無所不利。三教常作。
是佛弟子修孝順者。應唸唸中常憶父母。乃至七世父母。年年七月十五日。常以孝慈憶所生父母。為作盂蘭盆施佛及僧。以報父母長養慈愛之恩 是佛弟子修孝順者。反明非佛弟子及不孝順。孝即任不設盆供也。唸唸常憶者無終始也。長養是事。慈愛是心。故前起行及發心愿以報之也。余文可解。三藏云。父母結愛。既唸唸不去心。孝子報恩。須年年不絕供。四勸受持。
若一切佛弟子。應當奉持是法 智度論云。信力故受。念力故持。今云奉者。即受之義。應當者。勖此二力。五喜而奉命。
時目連比丘四輩弟
【現代漢語翻譯】 現代漢語譯本： 已經詳細地闡述了利弊。既然明白了是非，就應當遵循正道。所以說應該首先為所生父母等做功德。根據佛的教令必須這樣做，不這樣做就是違背教令。所以也應當遵循佛的制度教誨。因此，之前的判斷也屬於律藏。然而，佛本無悲喜，如今在這天示現歡喜，是應機緣而生。因為佛陀出世本意只是爲了勸人修行，見到人作惡就悲憫，見到人修善就歡喜。如今比丘們九旬加行圓滿之日，更加懇切至誠，三千大千世界都如此，符合佛陀的本意，怎能不歡喜呢？這天設供，其福報非常大。二教（指顯教和密教）共同發願： 愿使現在的父母壽命百年無病，沒有一切苦惱的憂患，乃至七世父母脫離餓鬼之苦，轉生人天之中，享受無盡的福樂。所修的功德必須通過實際行動，所獲得的利益必定源於內心的願望。願望是內心所喜愛的，希望在世和去世的父母都能安樂。在世的父母能夠保佑長壽於人間，常常沒有疾病煩惱；去世的父母能夠昇天，永遠脫離地獄。行動和願望相互輔助，沒有什麼不利的。三教（指儒釋道）常常這樣做。 作為佛的弟子，修習孝順的人，應當念念不忘父母，乃至七世父母。每年七月十五日，常常以孝順慈悲之心憶念所生的父母，為他們做盂蘭盆供養佛和僧眾，以此報答父母長養慈愛的恩情。這裡說明了作為佛的弟子應該修習孝順，反過來說明了非佛弟子和不孝順的人，即使不設盂蘭盆供養也是不孝順的。唸唸常憶，是沒有終結的。長養是父母所做的事，慈愛是父母的心。所以前面發起行動，以及發願，都是爲了報答父母的恩情。其餘的文字可以自己理解。三藏中說，父母的恩愛，唸唸不離心，孝子報恩，必須年年不斷供養。四是勸勉受持： 如果一切佛弟子，都應當奉行受持這個法門。《智度論》中說，因為有信心所以接受，因為有念力所以堅持。現在說『奉』，就是接受的意思。『應當』，是勉勵這兩種力量。五是歡喜地接受命令： 當時，目連比丘和四眾弟子
【English Translation】 English version: The advantages and disadvantages have been thoroughly discussed. Now that right and wrong are understood, one should follow the right path. Therefore, it is said that one should first perform merits for one's parents, etc. According to the Buddha's decree, it must be done; not doing it is violating the decree. Therefore, one should also follow the Buddha's system of teachings. Thus, the previous judgment also belongs to the Vinaya Pitaka (the collection of monastic rules). However, the Buddha originally has no joy or sorrow. Now, showing joy on this day is in response to the occasion. Because the Buddha's original intention in appearing in the world was only to persuade people to cultivate, he feels compassion when he sees people doing evil and joy when he sees people doing good. Now that the monks' ninety-day intensive practice is complete, they are even more earnest and sincere. The entire three thousand great thousand worlds are the same, which is in accordance with the Buddha's original intention. How can he not be happy? Offering alms on this day brings immense blessings. The two teachings (referring to Exoteric and Esoteric Buddhism) jointly make a vow: May our present parents live to be a hundred years old without illness, without any suffering or distress, and may our parents of the past seven lives be freed from the suffering of hungry ghosts and be reborn in the realms of humans and gods, enjoying boundless happiness. The merits one cultivates must be through practical actions, and the benefits one obtains must come from the desires of the heart. A vow is what the heart delights in, hoping that both living and deceased parents can be at peace. May the living parents be blessed with longevity in the human realm, always free from illness and distress; may the deceased parents ascend to heaven, forever free from the dark paths of suffering. Action and vow assist each other, and there is nothing unfavorable. The three teachings (referring to Confucianism, Buddhism, and Taoism) often do this. As disciples of the Buddha, those who cultivate filial piety should constantly remember their parents, even their parents of the past seven lives. Every year on the fifteenth day of the seventh month, they should always remember their parents with filial and compassionate hearts, and make Ullambana offerings to the Buddha and the Sangha for them, in order to repay the kindness of their parents in raising them with love. This explains that as disciples of the Buddha, one should cultivate filial piety, which conversely explains that non-Buddhist disciples and those who are not filial, even if they do not make Ullambana offerings, are not filial. Constantly remembering means without end. Raising is what parents do, and love is the heart of parents. Therefore, initiating actions and making vows are all to repay the kindness of parents. The rest of the text can be understood on your own. The Tripitaka (the three baskets of Buddhist scriptures) says that the love of parents is constantly in the heart, and filial children must continuously make offerings year after year to repay their kindness. Fourth is to encourage acceptance and upholding: If all disciples of the Buddha should uphold and maintain this Dharma. The Mahaprajnaparamita Shastra says that because of faith, one accepts; because of mindfulness, one maintains. Now, 'to uphold' means to accept. 'Should' is to encourage these two strengths. Fifth is to joyfully accept the command: At that time, the Maudgalyayana (one of the ten principle disciples of the Buddha, known for his supernatural powers) Bhikshu (Buddhist monk) and the fourfold assembly of disciples
子。歡喜奉行 四輩者。僧尼士女。或云。人天龍鬼。疑故兩存。然凡厥生靈皆依恃怙。故父母恩均于天地。此雖至孝不得其門。今受神方信知靈驗。必能除七世之厄難。報二親之劬勞。自知心有所之。是以歡喜承命。
佛說盂蘭盆經疏下終
盂蘭經疏。唐圭峰禪師。會孝道要言以注經。廣明釋門真孝。令學者得報親之方。不落異解傍岐。入佛最上乘也。故歷代高僧。于自恣日誘諸緇素。設盂蘭會作度親筏。實遵此經疏耳。慶與徐序東孝廉結弘法會集。諸宰官居士續梓方冊。三百卷目中。適此疏未鐫。李太僕捐資鏤板。余檢閱南北藏。文句不同。今依云棲大師定本刻之。大師分科節目別出手眼。但南北較訛多不能書。謹跋數語。令觀者不獨識文句異同。或因指見月。得佛大孝報恩之旨。是所愿矣。 貴州赤水雪山沙門繼慶跋
疏主傳略(案孝衡鈔傳燈錄二本節要)
終南山圭峰宗密禪師。果州西充縣人也。姓何氏。唐建中元年生。髫齔通儒書。冠歲探釋典。元和二年將赴貢舉。偶造遂州道圓和尚法席。欣然契會。遂求披削。當年進具。傳契心印。又遍訪名能。廣乎知見。著述圓覺華嚴涅槃金剛起信唯識盂蘭盆法界觀行愿經等疏鈔。並集諸宗禪言。為禪源詮。及酬答書偈議論等。總百餘卷。並
【現代漢語翻譯】 子，歡喜奉行。四輩者，僧尼士女（指出家男女二眾和在家男女二眾）。或云，人天龍鬼（指天龍八部），疑故兩存。然凡厥生靈皆依恃怙，故父母恩均于天地。此雖至孝不得其門，今受神方信知靈驗，必能除七世之厄難，報二親之劬勞。自知心有所之，是以歡喜承命。 《佛說盂蘭盆經疏》下終 《盂蘭經疏》，唐圭峰禪師（唐代圭峰宗密禪師）。會孝道要言以注經，廣明釋門真孝，令學者得報親之方，不落異解傍岐，入佛最上乘也。故歷代高僧，于自恣日誘諸緇素，設盂蘭會作度親筏，實遵此經疏耳。慶與徐序東孝廉結弘法會集，諸宰官居士續梓方冊。三百卷目中，適此疏未鐫。李太僕捐資鏤板，余檢閱南北藏，文句不同。今依云棲大師定本刻之。大師分科節目別出手眼，但南北較訛多不能書。謹跋數語，令觀者不獨識文句異同，或因指見月，得佛大孝報恩之旨，是所愿矣。貴州赤水雪山沙門繼慶跋 疏主傳略（案孝衡鈔傳燈錄二本節要） 終南山圭峰宗密禪師（唐代禪師），果州西充縣人也。姓何氏。唐建中元年生。髫齔通儒書，冠歲探釋典。元和二年將赴貢舉，偶造遂州道圓和尚法席，欣然契會，遂求披削。當年進具，傳契心印。又遍訪名能，廣乎知見。著述圓覺華嚴涅槃金剛起信唯識盂蘭盆法界觀行愿經等疏鈔。並集諸宗禪言，為禪源詮。及酬答書偈議論等，總百餘卷，並
【English Translation】 'Child, joyfully receive and practice. The four assemblies are monks, nuns, laymen, and laywomen (referring to the four groups of Buddhist followers: monks, nuns, male lay devotees, and female lay devotees). Some say, 'gods, dragons, and ghosts (referring to the eight classes of supernatural beings),' the doubt exists, so both are retained. However, all living beings rely on them, so the kindness of parents is equal to heaven and earth. Although this is the utmost filial piety, it has not found the right path. Now, receiving this divine method, I believe in its efficacy, and it will surely remove the calamities of seven lifetimes and repay the hard work of both parents. Knowing in my heart where to go, I joyfully accept this command.' The End of the Lower Volume of the Commentary on the Buddha Speaks the Ullambana Sutra The Commentary on the Ullambana Sutra by Chan Master Guifeng (Chan Master Zongmi of the Guifeng school in the Tang Dynasty). He combined the essential words of filial piety to annotate the sutra, widely clarifying the true filial piety of the Buddhist tradition, enabling scholars to find the way to repay their parents, not falling into heterodox views or side paths, and entering the supreme vehicle of Buddhism. Therefore, eminent monks of past dynasties, on the day of self-surrender, guided monks and laypeople to set up Ullambana assemblies as rafts for delivering relatives, truly following this sutra commentary. Jiqing and Xu Xudong, a licentiate, formed a Dharma propagation assembly and collected officials and laypeople to continue printing the book. Among the three hundred volumes, this commentary was not yet engraved. Li Taipu donated funds to engrave the plates. I examined the Northern and Southern Canons, and the wording was different. Now, I am engraving it according to the Dingben version of Master Yunqi. The master's division of sections and programs is unique, but the errors in the Northern and Southern versions are too numerous to record. I respectfully write a few words in the postscript, so that readers not only recognize the differences in wording but also, perhaps by seeing the moon through the finger, understand the Buddha's great filial piety and the meaning of repaying kindness. This is my wish. Written by Shramana Jiqing of Xueshan Mountain in Chishui, Guizhou. Brief Biography of the Author of the Commentary (According to the Essential Excerpts from the Biography of the Lamp by Xiaoheng) Chan Master Zongmi of Guifeng Mountain in Zhongnan Mountain (a Chan master of the Tang Dynasty) was a native of Xichong County, Guozhou. His surname was He. He was born in the first year of Jianzhong in the Tang Dynasty. As a child, he was well-versed in Confucian books, and at the age of twenty, he explored Buddhist scriptures. In the second year of Yuanhe, he was about to go to the imperial examination when he happened to visit the Dharma seat of the Venerable Daoyuan in Suizhou. He was delighted and in harmony with it, so he sought ordination. He received full ordination that year and transmitted the seal of the mind. He also visited famous and capable people extensively to broaden his knowledge and views. He wrote commentaries and subcommentaries on the Yuanjue, Huayan, Nirvana, Vajra, Qixin, Weishi, Ullambana, Fajie Guan, and Xingyuan Sutras. He also compiled the Zen sayings of various schools into the Chan Yuan Quan, as well as correspondence, verses, discussions, etc., totaling over a hundred volumes, and
傳於世。文宗太和中。詔入內賜紫。累問法要。朝士傾慕。尋請歸山。至會昌元年正月六日。于興福塔院坐滅。四眾哀泣喧野。奉全身於圭峰。茶毗得舍利數十粒。明白潤大。藏之石室。世壽六十二。僧臘三十四。宣宗追諡定慧禪師。塔曰青蓮。嘗有偈云。作有義事。是惺悟心。作無義事。是狂亂心。狂亂隨情念。臨終被業牽。惺悟不繇情。臨終能轉業。
【現代漢語翻譯】 現代漢語譯本：將他的事蹟傳於後世。唐文宗太和年間，奉詔入宮，皇帝賜予紫衣。文宗屢次詢問佛法要義，朝中人士都傾心仰慕。不久，他請求返回山林。唐武宗會昌元年正月六日，在興福塔院坐化圓寂。四眾弟子悲哀哭泣，聲音響徹原野。將他的全身供奉于圭峰，荼毗（火化）后得到舍利數十粒，晶瑩透亮，溫潤碩大，藏於石室之中。世壽六十二歲，僧臘（出家年齡）三十四年。唐宣宗追諡為定慧禪師，塔名為青蓮。他曾作偈語說：『做有意義的事情，是清醒覺悟的心；做沒有意義的事情，是瘋狂散亂的心。瘋狂散亂的心隨著情感念頭，臨終時會被業力牽引；清醒覺悟的心不被情感左右，臨終時能夠轉變業力。』 註： 文宗（唐文宗，Tang Wenzong）：唐朝皇帝。 太和（Taihe）：唐文宗的年號。 紫（zi）：紫色僧衣，由皇帝賜予，象徵著榮譽。 法要（fayao）：佛法要義。 會昌（Huichang）：唐武宗的年號。 興福塔院（Xingfu Pagoda Temple）：寺院名。 坐滅（zuomie）：僧人坐禪圓寂。 四眾（sizhong）：比丘、比丘尼、優婆塞、優婆夷。 圭峰（Guifeng）：山名。 茶毗（chapi）：火葬。 舍利（sheli）：佛教徒火葬後遺留的結晶體。 石室（shishi）：石頭的房間。 世壽（shishou）：世俗年齡。 僧臘（sengla）：出家受戒后的年齡。 宣宗（Xuanzong）：唐宣宗，Tang Xuanzong。 定慧禪師（Dinghui Chanshi）：謚號。 青蓮（Qinglian）：塔名。 偈（jie）：偈語，佛教詩歌。
【English Translation】 English version: His deeds were passed down to posterity. During the Taihe period of Emperor Wenzong (Tang Wenzong) of the Tang Dynasty, he was summoned to the palace and bestowed with a purple robe by the emperor. Emperor Wenzong repeatedly inquired about the essentials of the Dharma (fayao), and the officials of the court admired him wholeheartedly. Soon after, he requested to return to the mountains and forests. On the sixth day of the first month of the Huichang (Huichang) era, the first year of Emperor Wuzong (Tang Wuzong), he passed away in seated meditation at Xingfu Pagoda Temple (Xingfu Pagoda Temple). The fourfold assembly (sizhong) of disciples wept in sorrow, their cries resounding through the fields. His entire body was enshrined at Guifeng (Guifeng), and after cremation (chapi), dozens of relics (sheli), clear and lustrous, warm and large, were obtained and stored in a stone chamber (shishi). His earthly life was sixty-two years, and his monastic age (sengla) was thirty-four years. Emperor Xuanzong (Xuanzong) posthumously conferred upon him the title of Chan Master Dinghui (Dinghui Chanshi), and the pagoda was named Qinglian (Qinglian). He once composed a verse (jie) saying: 'To do meaningful deeds is the mind of awakening; to do meaningless deeds is the mind of madness. The mind of madness follows emotions and thoughts; at the end of life, it will be dragged by karma. The mind of awakening is not swayed by emotions; at the end of life, it can transform karma.' Notes: Wenzong (Tang Wenzong): Emperor of the Tang Dynasty. Taihe (Taihe): Reign era of Emperor Wenzong of the Tang Dynasty. Zi: Purple monastic robe, bestowed by the emperor, symbolizing honor. Fayao: Essentials of the Dharma. Huichang (Huichang): Reign era of Emperor Wuzong of the Tang Dynasty. Xingfu Pagoda Temple (Xingfu Pagoda Temple): Name of a temple. Zuomie: Passing away in seated meditation. Sizhong: The fourfold assembly: monks, nuns, laymen, and laywomen. Guifeng (Guifeng): Name of a mountain. Chapi: Cremation. Sheli: Crystalline remains left after the cremation of a Buddhist. Shishi: Stone chamber. Shishou: Earthly age. Sengla: Monastic age after ordination. Xuanzong (Xuanzong): Emperor Xuanzong of the Tang Dynasty. Dinghui Chanshi: Posthumous title. Qinglian: Name of the pagoda. Jie: Verse, Buddhist poetry.