T85n2781_盂蘭盆經贊述
大正藏第 85 冊 No. 2781 盂蘭盆經贊述
No. 2781 [cf. No. 685]
盂蘭盆經贊述
自他之□□□□□□□□□□□□□暢八辨而動□□□□□聲而流□□□□□□□□□□□□言經從教主為名故稱佛說盂□□□□□□□□□□□異流上出才連皮骨命似倒懸既□□□發起□□稱曰盂蘭盆者。即成食之器。甘□百味□□□方此無加香積名餐悉俎。在於盆內。奉佛施僧。以救倒懸之苦。故曰盆也。經者能詮之教。梵語云修多羅。新翻云素呾攬。此云爲經。亦名為綖。經有五義。略據二途。一曰涌泉。即住而無竭。二稱繩墨。即契定正邪。詮定無改故名為經。依佛地論。能貫能攝故名為經。以佛聖教貫穿攝持所應說義所化生故。應知此中宣說蘭盆拔苦孝行饒益有情。依所詮義故名為經。如緣起經集寶論等故名為經。
此經三分。一教起因緣分。二目連大叫下明聖教所說分。三目連白佛言下明依教奉行分。明教起所因所緣故。釋教起因緣分。正顯聖教所說法門品類差別故。云聖教所說分。顯彼時眾聞佛所說歡喜奉行故。名依教奉行分。若依舊解。名序正流通。與新經論三分不異。初教起分中。一明證信分。二明發起分。證信分中。聞者出能聞人。只是傳
【現代漢語翻譯】 現代漢語譯本
大正藏第 85 冊 No. 2781 盂蘭盆經贊述
No. 2781 [cf. No. 685]
盂蘭盆經贊述
自他之□□□□□□□□□□□□□暢八辨而動□□□□□聲而流□□□□□□□□□□□□言經從教主為名故稱佛說盂□□□□□□□□□□□異流上出才連皮骨命似倒懸既□□□發起□□稱曰盂蘭盆（Ullambana，一種佛教儀式）者。即成食之器。甘□百味□□□方此無加香積名餐悉俎。在於盆內。奉佛施僧。以救倒懸之苦。故曰盆也。經者能詮之教。梵語云修多羅（Sutra）。新翻云素呾攬。此云爲經。亦名為綖。經有五義。略據二途。一曰涌泉。即住而無竭。二稱繩墨。即契定正邪。詮定無改故名為經。依佛地論。能貫能攝故名為經。以佛聖教貫穿攝持所應說義所化生故。應知此中宣說蘭盆（Ullambana）拔苦孝行饒益有情。依所詮義故名為經。如緣起經集寶論等故名為經。
此經三分。一教起因緣分。二目連（Maudgalyayana）大叫下明聖教所說分。三目連（Maudgalyayana）白佛言下明依教奉行分。明教起所因所緣故。釋教起因緣分。正顯聖教所說法門品類差別故。云聖教所說分。顯彼時眾聞佛所說歡喜奉行故。名依教奉行分。若依舊解。名序正流通。與新經論三分不異。初教起分中。一明證信分。二明發起分。證信分中。聞者出能聞人。只是傳 English version
T85 No. 2781 Commentary on the Ullambana Sutra
No. 2781 [cf. No. 685]
Commentary on the Ullambana Sutra
From self and other □□□□□□□□□□□□□eloquently expressing the eightfold eloquence and moving □□□□□sounding and flowing □□□□□□□□□□□□The scripture is named after the teaching master, hence it is called 'The Buddha Speaks of Ullambana' (Ullambana, a Buddhist ceremony) □□□□□□□□□□□different streams emerge, barely connecting skin and bones, life is like being hung upside down, already □□□initiating □□called Ullambana (Ullambana, a Buddhist ceremony). It is a vessel for containing food. Sweet □ hundred flavors □□□this place has no addition, the fragrant accumulation is named meal, all prepared. It is placed within the basin. Offered to the Buddha and given to the Sangha. To save the suffering of being hung upside down. Therefore, it is called 'basin'. The 'Sutra' is the teaching that can explain. In Sanskrit, it is called 'Sutra'. Newly translated as 'Suo Da Lan'. Here it is called 'Sutra'. It is also called 'Yan'. The Sutra has five meanings. Briefly based on two paths. One is called '湧泉' (yong quan, gushing spring), which means it dwells without exhaustion. The second is called '繩墨' (shéng mò, rope and ink), which means it aligns with defining what is right and what is wrong. Explaining and defining without change, therefore it is called 'Sutra'. According to the Buddhabhumi Sutra, it can penetrate and gather, therefore it is called 'Sutra'. Because the Buddha's holy teachings penetrate and hold together the meanings that should be spoken and the beings that should be transformed. It should be known that this scripture proclaims the Ullambana (Ullambana) to relieve suffering, filial piety, and benefit sentient beings. According to the meaning being explained, therefore it is called 'Sutra'. Like the Pratītyasamutpāda Sutra, Ratnakūṭa, etc., therefore it is called 'Sutra'.
This Sutra has three parts. First, the part on the causes and conditions for the arising of the teaching. Second, the part below Maudgalyayana's (Maudgalyayana) great cry, clarifying what the holy teaching speaks of. Third, the part below Maudgalyayana's (Maudgalyayana) statement to the Buddha, clarifying the practice in accordance with the teachings. Clarifying the causes and conditions for the arising of the teaching. Explaining the part on the causes and conditions for the arising of the teaching. Directly revealing the differences in the categories of Dharma teachings spoken by the holy teaching. Therefore, it is called the part on what the holy teaching speaks of. Revealing that the assembly at that time heard what the Buddha said and joyfully practiced it. It is called the part on practicing in accordance with the teachings. If following the old interpretation, it is called the introduction, the main body, and the conclusion. It is no different from the three parts of the new Sutras and treatises. In the initial part on the arising of the teaching. First, clarifying the part on attesting to faith. Second, clarifying the part on initiation. In the part on attesting to faith. The hearer brings forth the person who can hear. It is merely a transmission.
【English Translation】 English translation line 1 English translation line 2
法之人。即阿難是。如是者出所聞法。表經可信。聞者如來圓音才振。眾即翹心專注。耳識采攬。故名為聞。余經具道我聞。今此經略去我字。故但言聞。依佛地論。我謂諸蘊世俗假者。聞謂耳根發識聽受。廢別就總故說我聞。又如來悲願增上緣力。聞者識上文義相生。此文義相。雖依眾生自善力起。就佛強緣名為佛說。由耳根力自心變現故名我聞。又聞者善根增上緣力。如來識上文義相生。此文義相是佛利他善根所起故名佛說。聞者識心雖不取得。然似彼相分。明顯現故。曰我聞。
經曰如是者 述曰。下出所聞法。如者稱理之言。是者簡非之稱。若如不即理以之為非。如即理如故云為是。亦可是信相也。信即內心決定為習。道之某相。乃發言即可勸物同趣。所以口心決定即為信相。信相既入道之始。如是亦經序之初。依佛地論。如是之言信可審定。謂如是法。我昔曾聞此事如是。齊此當言定無有異。又云。如是總言。依四義轉。一依譬喻。謂。當所說如是文句。如我昔聞。此以今譬古。二依教海。謂。告時眾汝等當聽。我昔所聞。三依問答。謂。有問言。汝當所說昔定聞耶。故次答言。如是我聞。四依許可。謂。結集之時。諸菩薩眾咸共請言。如汝所聞。當如是說。傳法菩薩便許彼言如是當說。如我所聞。
【現代漢語翻譯】 現代漢語譯本： 『法之人』，指的就是阿難（Ananda，佛陀的十大弟子之一，以記憶力超群著稱）。像這樣開頭，是爲了表明所記錄的佛法是可信的。當聽眾聽到如來（Tathagata，佛陀的稱號之一，意為『如實而來者』）圓滿的聲音時，他們全神貫注，用耳識來領受。因此，這被稱為『聞』。其他的經典通常會完整地說『我聞』，但這部經文省略了『我』字，所以只說『聞』。根據《佛地論》的解釋，『我』指的是由諸蘊（skandha，構成個體存在的五種要素，即色、受、想、行、識）組成的世俗假象。『聞』指的是耳根（ear-faculty，感覺器官）產生意識並聽取領受。省略『我』字，是爲了從總體上來說明，所以說『聞』。此外，由於如來（Tathagata）的慈悲願力和增上緣（adhipati-paccaya，起主導作用的因緣）的力量，聽者意識上會產生經文的意義。雖然這些文義的產生依賴於眾生自身的善力，但從佛陀強大的因緣來說，這可以被稱為是佛陀所說。由於耳根的力量和自心的變現，所以稱為『我聞』。此外，由於聽者善根的增上緣力，如來（Tathagata）的意識上會產生經文的意義。這些文義是佛陀利他善根所產生的，所以被稱為佛說。雖然聽者的意識心並沒有真正取得這些文義，但它似乎顯現出這些文義的相分，因此說『我聞』。
經文中說『如是』，意思是：下面要闡述所聽聞的佛法。『如』是符合真理的說法，『是』是用來區分錯誤的稱謂。如果不符合真理，就被認為是錯誤的；如果符合真理，就像它本來的樣子，所以說是『是』。『如是』也可以被認為是可信的象徵。『信』是指內心對某種道理的確定，從而可以勸導他人一同趨向。因此，口和心都確定，就是『信』的象徵。『信』是進入佛道的開始，『如是』也是經文序言的開端。根據《佛地論》的解釋，『如是』這個詞表示可以相信和審定，意思是『像這樣的佛法，我過去曾經聽聞過，這件事就是這樣的』，意思是說，到此為止，可以確定沒有差異。此外，『如是』這個總稱，可以依據四種含義來解釋：第一，依據譬喻，意思是『所說的文句，就像我過去聽聞的那樣』，這是用現在來比喻過去。第二，依據教海，意思是『告訴當時的聽眾，你們應當聽，我過去所聽聞的』。第三，依據問答，意思是『有人問，你所說的，過去確實聽聞過嗎？』，所以回答說『如是我聞』。第四，依據許可，意思是『在結集經藏的時候，各位菩薩都請求說，就像你所聽聞的那樣，應當這樣說』，傳法的菩薩就答應他們說『如我所聞，應當這樣說』。
【English Translation】 English version: 『The person of Dharma』 refers to Ananda (one of the Buddha's ten principal disciples, known for his exceptional memory). Starting in this way indicates that the recorded Dharma is credible. When the audience hears the Tathagata's (one of the Buddha's titles, meaning 『one who has thus come』) perfect voice, they focus their minds and receive it with their ear-consciousness. Therefore, it is called 『heard』. Other sutras usually say 『Thus I have heard』 in full, but this sutra omits the word 『I』, so it only says 『heard』. According to the Buddhabhumi Sutra, 『I』 refers to the mundane and provisional self composed of the skandhas (the five aggregates that constitute individual existence: form, feeling, perception, volition, and consciousness). 『Heard』 refers to the ear-faculty (the sensory organ) generating consciousness and listening and receiving. Omitting the word 『I』 is to explain it from a general perspective, so it says 『heard』. Furthermore, due to the power of the Tathagata's compassionate vows and the adhipati-paccaya (the dominant condition), the meaning of the text arises in the listener's consciousness. Although the emergence of these meanings depends on the sentient beings' own good power, from the perspective of the Buddha's powerful condition, it can be called what the Buddha said. Because of the power of the ear-faculty and the transformation of one's own mind, it is called 『Thus I have heard』. Furthermore, due to the adhipati-paccaya of the listener's good roots, the meaning of the text arises in the Tathagata's consciousness. These meanings are produced by the Buddha's altruistic good roots, so they are called what the Buddha said. Although the listener's consciousness does not truly obtain these meanings, it seems to manifest the image-portion of these meanings, so it is said 『Thus I have heard』.
The sutra says 『Thus』, meaning: the Dharma that has been heard will be explained below. 『Thus』 is a statement that conforms to the truth, and 『is』 is a term used to distinguish what is incorrect. If it does not conform to the truth, it is considered incorrect; if it conforms to the truth, it is as it is, so it is said to be 『is』. 『Thus』 can also be considered a symbol of credibility. 『Faith』 refers to the inner certainty of a certain principle, so that one can persuade others to move in the same direction. Therefore, the certainty of both mouth and heart is a symbol of 『faith』. 『Faith』 is the beginning of entering the Buddhist path, and 『Thus』 is also the beginning of the sutra's preface. According to the Buddhabhumi Sutra, the word 『Thus』 indicates that it can be believed and verified, meaning 『such Dharma, I have heard in the past, this matter is like this』, meaning that up to this point, it can be determined that there is no difference. Furthermore, the general term 『Thus』 can be explained according to four meanings: first, according to metaphor, meaning 『the sentences spoken are like what I have heard in the past』, this is using the present to compare the past. Second, according to the ocean of teachings, meaning 『telling the audience at the time, you should listen, what I have heard in the past』. Third, according to question and answer, meaning 『someone asks, what you are saying, have you really heard it in the past?』, so the answer is 『Thus I have heard』. Fourth, according to permission, meaning 『at the time of compiling the sutras, all the Bodhisattvas requested, just as you have heard, it should be said in this way』, the Dharma-transmitting Bodhisattva then agreed with them, saying 『As I have heard, it should be said in this way』.
具此四義故曰我聞。上來證信分訖 經曰一時者 述曰。下明發起分有四句。一明起教時。二明起教主。三明起教處所。四明起教人。一時者起教時。謂。說者法義天真朗然啟悟。聽者即翹心注想文句無倒。斯即法澤降流之日。德侶蒙賴之辰故曰一時。若不爾者。字名句等說聽時異。云何言一。或能說者得陀羅尼於一字中。一剎那領能說能持一切法門。或能聽者得許耳根一剎那領得一字時。拾餘一切皆無障礙悉能領受故名一時。或相會過時分無別故名一時。即是說聽共相會遇同一時義故名一時。
經曰佛者 述曰。第二明起教主。如來迥棄囂塵獨超臣庭。圓智之猶明鏡。悲願之似摩尼。彼我之化天戲。自他之利不息故名為佛。依佛地論佛者是一切智一切種智。離煩惱障及所知障。於一切法一切種相能自開覺。亦能聞覺一切有情。如睡夢覺。如蓮花開。故名為佛。
經曰在舍衛國耆樹給孤獨園者 述曰。此第三明起教處所也。舍衛國者此云名物國。以彼國中積有餘物多有異珍。既名振遐邦聲流遠國。即為名也。祇樹者即祇陀也。此云戰勝。即太子名也。給孤獨者。此雲鬚達即是國臣之號。若依今日三藏法師新經及論 雲室羅伐誓多林給孤獨園。良以舊來三藏不善方音。遂置訛謬若身梵本。應言室羅伐悉底國
【現代漢語翻譯】 現代漢語譯本： 具備這四種意義，所以稱為『我聞』。上面是證信分的結束。經文說『一時』，下面闡述發起分，有四句話。一是說明開始教化的時間，二是說明開始教化的教主，三是說明開始教化的處所，四是說明開始教化的人。『一時』是指開始教化的時間。意思是說，說法者所說的法義，如同天真般朗然開悟，聽法者也全神貫注，沒有顛倒錯亂。這正是法澤降臨、德行之侶蒙受恩澤的時刻，所以稱為『一時』。如果不是這樣，字、名、句等的說法和聽法的時間不同，怎麼能稱為『一時』呢？或者說法者得到陀羅尼，在一字之中，一剎那間就能領悟、能說、能持一切法門。或者聽法者得到許耳根，在一剎那間領悟一個字時，其餘一切都沒有障礙，都能領受，所以稱為『一時』。或者（說法者和聽法者）相會，過去、現在、未來時分沒有差別，所以稱為『一時』。也就是說法者和聽法者共同相會，在同一時間的意思，所以稱為『一時』。
經文說『佛』，這是第二點，說明開始教化的教主。如來遠遠地拋棄了世間的喧囂，獨自超越于眾人之上。圓滿的智慧如同明鏡，慈悲的願望如同摩尼寶珠。教化眾生如同天上的遊戲，利益自己和他人永不停止，所以稱為『佛』。依據《佛地論》，佛是一切智、一切種智，遠離了煩惱障和所知障，對於一切法、一切種相，能夠自己開悟，也能使一切有情眾生覺悟，如同從睡夢中醒來，如同蓮花開放，所以稱為『佛』。
經文說『在舍衛國祇樹給孤獨園』，這是第三點，說明開始教化的處所。『舍衛國』，這裡翻譯為『名物國』，因為這個國家積聚了很多物品，有很多奇異的珍寶。它的名字傳遍遙遠的地方，聲名遠揚，所以稱為『名』。『祇樹』就是祇陀（Jetavana），這裡翻譯為『戰勝』，是太子的名字。『給孤獨』，這裡翻譯為『須達』（Sudatta），是國王大臣的稱號。如果按照今天三藏法師的新經和論典，應該說『室羅伐誓多林給孤獨園』。是因為舊時的三藏法師不擅長音韻，所以造成了訛誤。如果按照梵文字，應該說室羅伐悉底國（Śrāvastī）。
【English Translation】 English version: Because of these four meanings, it is called 'Thus I have heard.' The above is the end of the section on establishing faith. The sutra says 'At one time,' and below explains the initiating section, which has four sentences. First, it explains the time of initiating the teaching; second, it explains the teacher who initiates the teaching; third, it explains the place where the teaching is initiated; and fourth, it explains the people who are taught. 'At one time' refers to the time of initiating the teaching. It means that the Dharma taught by the speaker is as clear and enlightening as natural truth, and the listeners are also fully focused, without any confusion or reversal. This is the moment when the rain of Dharma descends and virtuous companions receive grace, so it is called 'At one time.' If it were not so, the words, names, sentences, etc., would be spoken and heard at different times, so how could it be called 'At one time'? Or the speaker obtains Dharani, and within one word, in an instant, can comprehend, speak, and uphold all Dharma doors. Or the listener obtains the faculty of hearing, and in an instant, when comprehending one word, all the rest is without obstruction and can be received, so it is called 'At one time.' Or (the speaker and the listener) meet, and there is no difference between past, present, and future times, so it is called 'At one time.' That is, the speaker and the listener meet together, meaning at the same time, so it is called 'At one time.'
The sutra says 'Buddha,' which is the second point, explaining the teacher who initiates the teaching. The Tathagata abandons the noise of the world and transcends above all others. Perfect wisdom is like a bright mirror, and compassionate vows are like a Mani jewel. Teaching sentient beings is like a heavenly game, and benefiting oneself and others never ceases, so it is called 'Buddha.' According to the Yogācārabhūmi-śāstra, Buddha is omniscient and has knowledge of all aspects, is free from the obstructions of afflictions and the obstructions of knowledge, and is able to awaken oneself to all Dharmas and all aspects, and also to awaken all sentient beings, like waking from a dream, like a lotus flower blooming, so it is called 'Buddha.'
The sutra says 'In Śrāvastī (name of a kingdom) in the Jeta Grove (Jetavana) of Anāthapiṇḍada (Sudatta),' which is the third point, explaining the place where the teaching is initiated. 'Śrāvastī,' is translated here as 'Kingdom of Names and Things,' because this country has accumulated many things and has many strange treasures. Its name has spread far and wide, so it is called 'Name.' 'Jeta Grove' is Jetavana, translated here as 'Victory in Battle,' which is the name of the prince. 'Anāthapiṇḍada,' is translated here as 'Sudatta,' which is the title of the king's minister. According to the new sutras and treatises of the Tripitaka Master today, it should be said 'Śrāvastī Jetavana Anāthapiṇḍada Garden.' It is because the old Tripitaka Masters were not good at phonetics, so there were errors. According to the Sanskrit version, it should be said Śrāvastī.
。略去悉底也。唐云名聞國。上古之時有兄弟二人居時習仙而獲仙證。而此仙人名聞第一。為國之寶。后時於此安國立堵。即以二仙之名為國城之稱。或曰多聞國。此國多有聰明學問。能造論記。九十六種外道師弟此中最多。又十六大國。而此國中見有四德。普勝餘方。一財物德。二欲塵德。三法德。謂施戒修四解脫德。謂出世果故曰多聞。誓多者舊云祇陀。語訛也。此云戰勝。太子生時鄰國怨至。振而得勝故云戰勝。林者國樹之總名也。園本誓多所有須達布金買之地。得安金園屬須達。樹妨布價。林歸誓多。給孤獨者即須達也。唐言善興。即國之大臣也。富財豐德。恒以財物給孤濟窮。時人所重。故云給孤獨也。真諦三藏云。須達多為過去鳩留村馱佛時。已於此地起精舍供養。爾時地廣四十里。佛及人壽四萬歲須達爾時名毗沙長者。以金板布地。寶衣覆之。而為供養。俱那含牟尼佛時。佛及人壽三萬歲。須達爾時名大家主長者。以銀布地而為供養。爾時此地廣三十里。迦葉波佛。佛及人壽二萬歲。須達爾時名大幡相長者。以七寶布地。地廣二十里。今第七釋迦牟尼佛。佛及人壽百歲。地廣十里。以金餅布地。周滿其中。皆厚五寸。買園奉佛。后彌勒佛出世時。佛及人壽八萬歲。地廣四十里。以七寶布地。須達爾時名
【現代漢語翻譯】 略去了悉底也（Siddha，成就者）。唐朝時稱作名聞國。上古時代有兄弟二人居住於此，修習仙術而獲得了仙人的果位。其中這位名為名聞的第一仙人，被視為國家的珍寶。後來在此地建立城池，就以這兩位仙人的名字來命名這個國家和城池。也有人稱之為多聞國。這個國家多有聰明好學之人，能夠撰寫論著和記錄。九十六種外道的師徒在這裡最多。在十六大國中，這個國家具有四種勝過其他地方的德行。一是財物之德，二是欲塵之德，三是法之德，指的是佈施、持戒、修行這四種解脫之德，因為能夠獲得出世的果報，所以稱為多聞。誓多（Jetavana）舊譯為祇陀，是語音的訛誤。這裡的意思是戰勝。太子出生時，鄰國來犯，振奮而得勝，所以稱為戰勝。林，是國中樹木的總稱。園，原本是誓多太子所有的土地，須達（Sudatta）用黃金購買了這塊土地。得到金園后，這塊地屬於須達。因為樹木妨礙了鋪金，所以樹林歸屬於誓多太子。給孤獨（Anathapindika）就是須達。唐朝時翻譯為善興，是國內的大臣。他財富豐厚，品德高尚，經常用財物救濟孤寡貧窮的人，受到當時人們的尊重，所以被稱為給孤獨。真諦三藏說，須達多在過去鳩留村馱佛（Kakusandha Buddha）時期，就已經在這塊土地上建造精舍供養。當時土地廣闊四十里。佛和人的壽命有四萬歲，須達當時名叫毗沙長者，用金板鋪地，再用寶衣覆蓋，以此來供養。俱那含牟尼佛（Konagamana Buddha）時期，佛和人的壽命有三萬歲。須達當時名叫大家主長者，用銀鋪地來供養。當時這塊土地廣闊三十里。迦葉波佛（Kassapa Buddha）時期，佛和人的壽命有二萬歲。須達當時名叫大幡相長者，用七寶鋪地，土地廣闊二十里。現在是第七位釋迦牟尼佛（Sakyamuni Buddha），佛和人的壽命一百歲。用金餅鋪地，鋪滿整個地方，金餅厚五寸，購買園林奉獻給佛。以後彌勒佛（Maitreya Buddha）出世時，佛和人的壽命有八萬歲，土地廣闊四十里，用七寶鋪地，須達當時名叫
【English Translation】 Omitted Siddha (Siddha, Accomplished One). In the Tang Dynasty, it was called Mingwen Kingdom (Kingdom of Renown). In ancient times, there were two brothers living here, practicing immortality and attaining the fruit of immortals. The first immortal named Mingwen (Renown) was regarded as the treasure of the country. Later, a city was built here, and the country and city were named after the two immortals. Some people also call it Duowen Kingdom (Kingdom of Much Learning). This country has many intelligent and studious people who can write treatises and records. The disciples of the ninety-six kinds of heretics are the most numerous here. Among the sixteen great kingdoms, this country has four virtues that surpass other places. First, the virtue of wealth; second, the virtue of desire; third, the virtue of Dharma, referring to the four virtues of liberation: charity, precepts, practice, and liberation, because it can obtain the fruit of transcendence, so it is called Duowen (Much Learning). Jetavana (Jetavana) was formerly translated as Gītā, which is a phonetic error. It means 'victorious in battle' here. When the prince was born, the neighboring country invaded, and he was invigorated and won the victory, so he was called 'victorious in battle'. Grove is the general name of the trees in the country. The garden was originally the land owned by Prince Jetavana, which Sudatta (Sudatta) bought with gold. After obtaining the Golden Garden, this land belonged to Sudatta. Because the trees hindered the laying of gold, the forest belonged to Prince Jetavana. Anathapindika (Anathapindika) is Sudatta. In the Tang Dynasty, it was translated as Shanxing (Good Prosperity), who was a minister of the country. He was wealthy and virtuous, and often used wealth to help the orphans and the poor, and was respected by the people at that time, so he was called Anathapindika (Feeder of the Poor). The Tripitaka Master Paramārtha said that Sudatta had already built a monastery on this land for offering during the time of the past Kakusandha Buddha (Kakusandha Buddha). At that time, the land was forty li wide. The Buddha and people lived for 40,000 years. Sudatta was then called Elder Visha, who paved the ground with gold plates and covered it with precious clothes to make offerings. During the time of Konagamana Buddha (Konagamana Buddha), the Buddha and people lived for 30,000 years. Sudatta was then called Elder Dajia, who paved the ground with silver for offering. At that time, the land was thirty li wide. During the time of Kassapa Buddha (Kassapa Buddha), the Buddha and people lived for 20,000 years. Sudatta was then called Elder Dafanxiang, who paved the ground with seven treasures, and the land was twenty li wide. Now is the seventh Sakyamuni Buddha (Sakyamuni Buddha), the Buddha and people live for 100 years. Pave the ground with gold cakes, filling the entire place, the gold cakes are five inches thick, buy the garden and offer it to the Buddha. When Maitreya Buddha (Maitreya Buddha) is born in the future, the Buddha and people will live for 80,000 years, the land will be forty li wide, and the ground will be paved with seven treasures. Sudatta will then be called
讓佉。出家修道獲羅漢果。
經曰大目健連始得六通者 述曰。此第四明起教人也。有二。初德。二述孝。大目健連者。據起教之人。但如來對人起說不同。或因孝行興起。謂大方便報恩經等。彼經中阿難問佛。佛法之中破有孝養父母者不。如來即引須阇太子慈孝因緣。引彼經文出報恩經第一卷中。或因惡逆起說。謂觀無量壽經等。彼經明阇王殺父害母造二逆罪故。如來為說凈土之行。今此經者。蓋由目連興起也。然目連即二行第一。所以對之。一神足第一。謂以天眼通訪覓其母。二慈孝第一。謂得果已念報父母乳餔之恩。如似孔子說孝行。上從天子下至庶人。皆當行孝。然別對曾子以說其孝。以曾子有敦孝之性。所以對之。今此亦爾。然一切佛弟子皆當行孝。然別對目連為起說之由。言目連者。目連是姓。字俱律陀。以祠俱律陀樹神故即以為名。以彼國人貴其姓故。從姓為名。故曰目連。始得六通者。嘆其德明。目連超間究定。游神七覺道。除三漏果獲六通。通現創成。故云始得。問。何故目連先不度母。得通果遂方救母耶。答。未獲果時煩惱未盡。即有障礙不能拔苦。是故經云。若有自縛能解彼縛。無有是處。復言。辟如不解浮人能救溺者相共俱得故。須具德方救母苦。
經曰欲度父母報乳哺之恩者
【現代漢語翻譯】 現代漢語譯本 讓佉（Rangkhya）。出家修道，獲得阿羅漢果。
經中說大目犍連（Mahāmaudgalyāyana）最初獲得六神通—— 述曰：這是第四部分，說明發起教化的人。分為兩點：一是德行，二是闡述孝道。大目犍連，是根據發起教化的人來說的。但如來佛根據不同的人而發起不同的說法。有時因為孝行而興起，比如《大方便報恩經》等。那部經中阿難（Ānanda）問佛，佛法之中有沒有破除孝養父母的？如來佛就引用須阇太子（Prince Sudatta）慈孝的因緣，引用那部經文出自《報恩經》第一卷中。有時因為作惡叛逆而興起，比如《觀無量壽經》等。那部經說明阿阇世王（Ajatasattu）殺父害母，造下兩種逆罪的緣故，如來佛為他說凈土的修行。現在這部經，大概是由目連（Maudgalyāyana）興起的。然而目連是二行第一，所以針對他而說。一是神通第一，指用天眼通尋訪他的母親。二是慈孝第一，指證得果位后，念念不忘報答父母的乳哺之恩。好像孔子說孝行，上自天子下至百姓，都應當實行孝道。然而特別針對曾子來說孝道，因為曾子有敦厚的孝順本性，所以針對他說。現在這裡也是這樣。然而一切佛弟子都應當實行孝道，然而特別針對目連作為發起說法的緣由。說目連，目連是姓，字俱律陀（Kulika），因為祭祀俱律陀樹神，就用它作為名字。因為那個國家的人看重他們的姓，所以用姓作為名字。所以說目連。最初獲得六神通，讚歎他的德行光明。目連超越間隔，徹底明瞭，游心於七覺支的道路，去除三漏的果報，獲得六神通。神通顯現，剛剛成就，所以說『最初獲得』。問：為什麼目連先前不度化母親，獲得神通果位后才救度母親呢？答：沒有獲得果位時，煩惱沒有斷盡，就會有障礙，不能拔除痛苦。所以經中說：『如果自身被束縛，卻能解開別人的束縛，沒有這樣的道理。』又說：『譬如不善於游泳的人，想要救助溺水的人，兩人都會一起沉沒。』所以必須具備德行才能救助母親的苦難。
經中說想要度化父母，報答乳哺之恩——
【English Translation】 English version Rangkhya (Rangkhya). He renounced the world, practiced the Dharma, and attained the Arhat fruit.
The Sutra says that Mahāmaudgalyāyana (Mahāmaudgalyāyana) initially obtained the six supernormal powers— Commentary: This is the fourth part, explaining the person who initiated the teachings. It is divided into two points: first, virtue; second, elaborating on filial piety. Mahāmaudgalyāyana, is according to the person who initiated the teachings. However, the Tathagata (Tathāgata) initiates different teachings based on different people. Sometimes it arises because of filial conduct, such as the 'Great Vaipulya Sutra of Gratitude' (Mahā-vaipulya-kṛtajña-guṇa Sūtra) and others. In that sutra, Ānanda (Ānanda) asked the Buddha, 'Within the Buddha's teachings, is there anyone who rejects filial piety towards parents?' The Tathagata then cited the compassionate and filial causes and conditions of Prince Sudatta (Prince Sudatta), citing that sutra text from the first volume of the 'Sutra of Gratitude'. Sometimes it arises because of evil rebellion, such as the 'Contemplation Sutra' (Amitāyurdhyāna Sūtra) and others. That sutra explains that because King Ajatasattu (Ajatasattu) killed his father and harmed his mother, creating two rebellious sins, the Tathagata spoke to him about the practice of the Pure Land. This sutra now, is probably initiated by Maudgalyāyana (Maudgalyāyana). However, Maudgalyāyana is the foremost in two practices, so it is directed towards him. First, foremost in supernatural powers, referring to using the divine eye to search for his mother. Second, foremost in compassion and filial piety, referring to after attaining the fruit, constantly remembering to repay the kindness of his parents' milk and nourishment. It is like Confucius speaking of filial conduct, from the emperor above to the common people below, all should practice filial piety. However, he specifically spoke of filial piety to Zengzi (Zengzi), because Zengzi has a sincere and filial nature, so it was directed towards him. It is also like this now. However, all disciples of the Buddha should practice filial piety, but it is specifically directed towards Maudgalyāyana as the reason for initiating the teachings. Speaking of Maudgalyāyana, Maudgalyāyana is the surname, his given name is Kulika (Kulika), because he worshipped the Kulika tree spirit, he used it as his name. Because the people of that country valued their surnames, they used the surname as the name. Therefore, it is said Maudgalyāyana. Initially obtaining the six supernormal powers, praising his virtuous and bright conduct. Maudgalyāyana transcended the interval, thoroughly understood, wandered in the path of the seven factors of enlightenment, removed the fruition of the three outflows, and obtained the six supernormal powers. The supernormal powers manifested, newly accomplished, therefore it is said 'initially obtained'. Question: Why did Maudgalyāyana not liberate his mother earlier, and only rescued his mother after obtaining the fruit of supernormal powers? Answer: When he had not obtained the fruit, his afflictions had not been exhausted, there would be obstacles, unable to remove suffering. Therefore, the sutra says: 'If one is bound himself, yet can untie the bonds of others, there is no such reason.' It also says: 'For example, a person who is not good at swimming, wants to rescue a drowning person, both will sink together.' Therefore, one must possess virtue to rescue the suffering of his mother.
The Sutra says that if one wants to liberate parents and repay the kindness of milk and nourishment—
述曰。第二明其述孝有二。一述孝心。二述孝事。此述孝心也。曩裁我母生我勞悴。懷恩既重。理須酬報。是以阿含經云。佛告諸比丘。常念孝順供養父母。涅槃經云。寧於一日受三百鉆以鉆其身。不應起一念噁心向于父母。何以故。父母恩重故。依末羅經。母懷子十月。如負太山之重。乳哺三年。育養之恩。號天罔報。縱令從地積聚珍寶上至二十八天。悉以施人。所得功德。不如供養父母一分功德也。云乳哺者。依智度論云。乳哺三年。諸母養育。漸次長大。三年之內。在母懷抱。推于去漯以愛子故向變為乳而養育之。依阿含經閻浮提兒生墮地。墮地乃至三歲。母之懷抱為飲幾乳。彌勒答曰。飲乳一百八十斛除母腹中所食血分。東弗婆提兒墮已乃至三歲。飲乳一千八百斛。西拘耶尼兒生墮地已乃至三歲。飲乳八百八十斛。北郁單越兒生已坐苞陌頭。行人授指啛指旨便成大人。彼土無乳故亦云乳哺之內也。
經曰即以道眼觀視世界者 述曰。此明孝事也。孝事有五。一追訪。二得見。三痛苦。四往救。五無益。目連即以天眼伸𨶳三界。傍觀六趣。盡其神力追覓其母也。
經曰見其亡母生餓鬼中不見飲食皮骨連立者 述曰。此第二得見。目連率已通力豎朗三界。橫照十方。追訪既周。顯然得見。既魂此道
【現代漢語翻譯】 述曰：第二部分闡明了關於孝道的敘述，分為兩個方面：一是孝心，二是孝行。這裡敘述的是孝心。過去，我的母親爲了生養我而辛勞憔悴，這份恩情深重，理應報答。因此，《阿含經》中說，佛告訴眾比丘：『要常常想著孝順供養父母。』《涅槃經》中說：『寧願一天之內接受三百次鉆子鉆身，也不應該對父母生起一絲惡念。』為什麼呢？因為父母的恩情深重。依據《末羅經》，母親懷胎十月，如同揹負泰山般的重量；哺乳三年，養育的恩情，即使是上天也難以回報。縱然從地上堆積珍寶直至二十八天，全部用來佈施給他人，所得的功德，也不如供養父母一分的功德。』這裡說的『乳哺』，依據《智度論》所說：『哺乳三年，母親養育，逐漸長大。三年之內，在母親的懷抱中。』因為愛子的緣故，將食物轉化為乳汁來養育孩子。依據《阿含經》，閻浮提的嬰兒出生落地，從落地到三歲，母親懷抱中餵養了多少乳汁呢？彌勒菩薩回答說：『餵養了一百八十斛，除去母親腹中所食的血分。』東弗婆提的嬰兒出生落地到三歲，餵養了一千八百斛。西拘耶尼的嬰兒出生落地到三歲，餵養了八百八十斛。北郁單越的嬰兒出生後坐在苞陌頭，行人授以手指，嬰兒便長大成人。那個地方沒有乳汁，所以也包括在『乳哺』之內。 經文說：『即以道眼觀視世界者』，述曰：這闡明了孝行。孝行有五種：一、追訪；二、得見；三、痛苦；四、前往救助；五、無益。目連尊者立即用天眼觀察三界，旁觀六道，竭盡神通力量追尋他的母親。 經文說：『見其亡母生餓鬼中，不見飲食，皮骨相連者』，述曰：這是第二種孝行，即『得見』。目連尊者運用神通力量，照亮三界，橫照十方，追尋了一週，清楚地看到了他的母親，已經墮入餓鬼道。
【English Translation】 Commentary: The second part clarifies the narration of filial piety in two aspects: first, filial heart; second, filial deeds. This narrates the filial heart. In the past, my mother toiled and became haggard to give birth to and raise me. This kindness is profound and should be repaid. Therefore, the Agama Sutra says, the Buddha told the bhikkhus (monks): 'Always remember to be filial and support your parents.' The Nirvana Sutra says: 'Rather accept being drilled three hundred times in a day than to generate a single evil thought towards your parents.' Why? Because the kindness of parents is profound. According to the Mala Sutra, a mother carries her child for ten months, as heavy as carrying Mount Tai; she nurses for three years, and the kindness of nurturing is beyond heavenly repayment. Even if one were to accumulate treasures from the earth up to the twenty-eighth heaven and give them all away, the merit gained would not equal one part of the merit of supporting parents.' The term 'nursing' (乳哺) according to the Mahaprajnaparamita Sastra (智度論) says: 'Nursing for three years, mothers nurture, gradually growing up. Within three years, in the mother's embrace.' Because of the love for the child, food is transformed into milk to nurture the child. According to the Agama Sutra, when a Jambudvipa (閻浮提) infant is born and falls to the ground, from the time of falling to the ground until the age of three, how much milk does the mother feed in her embrace? Maitreya (彌勒) replied: 'One hundred and eighty hu (斛) of milk, excluding the blood consumed in the mother's womb.' When an Eastern Purvavideha (東弗婆提) infant is born and falls to the ground until the age of three, they drink one thousand eight hundred hu. When a Western Godaniya (西拘耶尼) infant is born and falls to the ground until the age of three, they drink eight hundred and eighty hu. When a Northern Uttarakuru (北郁單越) infant is born, they sit on a lotus mound, and a passerby gives them a finger, and the infant grows into an adult. That place has no milk, so it is also included in 'nursing'. The sutra says: 'Immediately using the Dao (道) eye to observe the world,' Commentary: This clarifies filial deeds. There are five kinds of filial deeds: first, searching; second, seeing; third, suffering; fourth, going to rescue; fifth, being ineffective. Maudgalyayana (目連) immediately used his heavenly eye to extend throughout the three realms, observing the six paths, exhausting his supernatural powers to search for his mother. The sutra says: 'Seeing his deceased mother reborn in the realm of hungry ghosts, without food or drink, skin and bones connected,' Commentary: This is the second filial deed, 'seeing'. Maudgalyayana (目連) used his supernatural powers to illuminate the three realms, horizontally illuminating the ten directions, searching for a week, and clearly saw his mother, having fallen into the realm of hungry ghosts.
受苦難論。不見飲食等者。明見正報。飲食資養其身。即膚包充潔。既絕內資養。唯有皮骨違形。
經曰目連悲哀者 述曰。此痛苦也。哀哉父母愛育劬勞一旦永摧。說論惡道。目連雖不滅姓痛徹心肝。悲涕橫流。哀聲動地。故云悲哀也。
經曰即缽盛飯往餉其母者 述曰。往救也。母既皮骨連立。絕食已經多年。子即感結良染。遂將食往救也。
經曰母得缽飯便以左手障飯右手揣食食未入口變成火灰者 述曰。此無益也。明目連難復持食往救無益於母。左手障飯者慳也。右手揣食者明於貪也。其母才興慳吝則掩握縱橫缽內香餐速而變化也。
經曰目連大叫悲渧涕泣馳還白佛具陳如此者 述曰。上來明起教因緣分。此即明聖教所說分。先目連申請。后如來酬答。此申請也。目連果獲六通轉變自在。雖有迴天動地之力。電速星趣之功。然不能施香飯于炬口。滅炎火于手中。斯即獨救無方。終希報答所以高聲悲泣。更請救方。馳還白佛。大叫哀號惻愴響振神祇。故云大叫。悲涕等者。情酸捫淚名曰悲咦。飲噎吞聲故云㖒泣。睹母劇苦驟返無賒。故云馳還白佛也。
經曰佛言汝母罪根深結者 述曰。下明如來酬請也。就中有八。第一斥母罪深也。母之造罪。如隨愿往生中具說。但慳為漂善之
【現代漢語翻譯】 現代漢語譯本 受苦難論。『不見飲食等者』，說明顯現的正報（vipāka-phala，果報）。飲食資養身體，就能使面板飽滿光潔。既然斷絕了內在的資養，就只剩下皮包骨頭，形體枯槁。
『經曰目連悲哀者』，述曰：這是（目連）的痛苦啊！可悲啊，父母辛勤養育，一旦永遠逝去。說論惡道（durgati，不好的去處），目連雖然不至於斷絕血脈，但痛苦徹入心扉，悲傷的眼淚橫流，哀號的聲音震動大地，所以說『悲哀』啊。
『經曰即缽盛飯往餉其母者』，述曰：這是（目連）前去救助啊。母親已經皮包骨頭，斷食已經多年。兒子因此感念恩情，於是拿著食物前去救助。
『經曰母得缽飯便以左手障飯右手揣食食未入口變成火灰者』，述曰：這是（送飯）沒有用處啊。說明目連難以再次拿著食物前去救助母親，因為這樣做對母親沒有益處。『左手障飯者』，是慳吝（mātsarya，吝嗇）的表現。『右手揣食者』，表明（其母）的貪婪。其母才生起慳吝之心，就遮掩抓取，缽內的香美食物迅速變化成灰燼。
『經曰目連大叫悲渧涕泣馳還白佛具陳如此者』，述曰：上面說明了發起教化的因緣分。這裡說明聖教所說的部分。先是目連的申請，然後是如來的回答。這是（目連的）申請。目連雖然獲得了六神通（ṣaṭ-abhijñā，六種超自然能力），轉變自在，雖然有迴天動地的力量，電光火石般的速度，然而不能將香飯施與如火炬般的口中，熄滅手中的火焰。這就是獨自救助沒有辦法，最終希望得到（佛陀的）報答，所以高聲悲泣，再次請求救助的方法。飛奔回來稟告佛陀。大聲叫喊，哀號，悲傷淒涼的聲音震動神祇，所以說『大叫』。『悲涕等者』，心情酸楚，用手擦拭眼淚叫做『悲咦』，哽咽吞聲，所以說『㖒泣』。看到母親極度痛苦，迅速返回沒有耽擱，所以說『馳還白佛』啊。
『經曰佛言汝母罪根深結者』，述曰：下面說明如來回答請求。其中有八點。第一點是斥責（目連）母親的罪業深重。其母所造的罪業，如《隨愿往生》中所詳細說明的。只是慳吝就會漂沒善根。
【English Translation】 English version On Suffering and Calamity. 『Not seeing food and drink, etc.』, clarifies the directly visible retribution (vipāka-phala). Food and drink nourish the body, enabling the skin to be full and radiant. Since internal nourishment is cut off, only skin and bones remain, the form withered.
『The Sutra says, Maudgalyāyana grieved』, Commentary: This is (Maudgalyāyana』s) suffering! Alas, parents nurture with toil and care, only to vanish forever in an instant. Speaking of the evil paths (durgati), although Maudgalyāyana would not sever the bloodline, the pain pierces his heart, tears of sorrow flow, and cries of grief shake the earth, hence 『grieved』.
『The Sutra says, immediately filling a bowl with rice to offer to his mother』, Commentary: This is (Maudgalyāyana) going to rescue her. His mother is already skin and bones, having fasted for many years. The son, thus feeling gratitude, then takes food to rescue her.
『The Sutra says, his mother received the bowl of rice and used her left hand to shield the rice while scooping it with her right hand, but before the food entered her mouth, it turned into fiery ashes』, Commentary: This is (the offering of food) being useless. It clarifies that it is difficult for Maudgalyāyana to again take food to rescue his mother, because doing so is of no benefit to her. 『Using her left hand to shield the rice』 is a manifestation of miserliness (mātsarya). 『Scooping the food with her right hand』 indicates (her mother』s) greed. As soon as her mother gives rise to miserly thoughts, she covers and grabs, and the fragrant food in the bowl quickly transforms into ashes.
『The Sutra says, Maudgalyāyana cried out loudly, weeping with tears, and rushed back to report this to the Buddha in detail』, Commentary: The above explains the causal conditions for initiating the teachings. This explains the part spoken by the Holy Teaching. First, Maudgalyāyana』s request, then the Tathāgata』s response. This is (Maudgalyāyana』s) request. Although Maudgalyāyana obtained the six superknowledges (ṣaṭ-abhijñā), with the freedom to transform at will, and although he has the power to turn heaven and earth, and the speed of lightning, he cannot offer fragrant rice to a mouth like a torch, nor extinguish the flames in his hand. This is because solitary rescue is without means, and ultimately he hopes to receive (the Buddha』s) response, so he cries out loudly, again requesting a method of rescue. He rushes back to report to the Buddha. Loud cries, wails, and sorrowful sounds shake the deities, hence 『cried out loudly』. 『Weeping with tears, etc.』, a feeling of bitterness, wiping away tears is called 『sorrowful sighing』, choking and swallowing sounds, hence 『sobbing』. Seeing his mother』s extreme suffering, he quickly returns without delay, hence 『rushed back to report to the Buddha』.
『The Sutra says, the Buddha said, your mother』s roots of sin are deeply bound』, Commentary: The following explains the Tathāgata』s response to the request. There are eight points within. The first point is rebuking (Maudgalyāyana』s) mother』s deep sins. The sins committed by his mother are detailed in the Sūtra on Rebirth According to Vows. Merely being miserly will wash away roots of goodness.
本滅惡趣之因稱曰罪根。泛流不絕相續受生故云深結。此顯業力雖𥺟如大山嘆物。
經曰非汝一人力所奈何者 述曰。第二子獨無救也。目連持食注餉糞得口腹充盈。欲顯苦報難除。非汝一人能救也。
經曰汝雖孝順聲動天地天神地神邪摩外道道士四天神王亦不能奈何者 述曰。顯投邪無力。此為除疑。疑雲。一人證聖力少不能救者。天魔外道邪眾甚多。應能救苦故。今釋云魔邪等類亦不能救。汝雖大叫動于天地。悲泣感於神祇。率邪魔之儅。集外道之眾。總八部以同心並神功為一力。共拔汝母亦不能奈何。
經曰當須十方眾僧之力乃得解脫者 述曰。此第四依貞獲利。自恣羯磨。理通十方。和合成僧。不簡凡聖。神如匡海。洞澤無方。威若地炎。生福無盡。所以能除貪賊見苦。隨三生天自在應時解脫也。
經曰吾今當說救濟之法令一切難皆離憂苦者 述曰。此第五許說。救方如來何故須許說者。良以目連既位動寒泉。啼傷隴樹。馳還具告。實可哀哉。所以許說於前救之於后也。
經曰佛告目連十方眾僧七月十五日自恣時者 述曰。第六品真勸。修文有二節。一教供勝田。二教受供之儀。前中有五句。一標時。二修意。三示法。四美田。五障益。此標時也。十方顯境攙。僧眾簡邪儅。
【現代漢語翻譯】 現代漢語譯本
導致墮入惡趣的原因被稱為罪根。罪惡像水流一樣氾濫不絕，相續不斷地承受生死輪迴，所以說是深結難解。這顯示了業力的強大，即使像大山一樣也難以撼動。
經文說：『不是你一個人的力量所能奈何的。』 註釋說：這是說第二個兒子獨自無法救助。 目連尊者拿著食物去餵母親，但食物到了口邊卻變成糞便，勉強充飢。這是爲了顯示苦報難以消除，不是你一個人的力量能夠救助的。
經文說：『你雖然孝順，聲動天地，天神、地神、閻摩（Yama，冥界之主）、外道、道士、四大天王（Four Heavenly Kings）也不能奈何。』 註釋說：這是爲了顯示投靠邪道沒有力量。 這是爲了消除疑慮。 疑慮是：一個人證得聖果，力量尚且不足以救助，那麼天魔、外道、邪惡之眾如此眾多，應該能夠救助受苦之人。 現在解釋說，魔邪之類也不能救助。 你即使大聲呼叫，驚動天地；悲傷哭泣，感動神祇；率領邪魔之輩，聚集外道之眾；總合八部（Eight kinds of non-human beings）的力量，併合神功為一體，共同拔濟你的母親，也不能奈何。
經文說：『應當依靠十方眾僧的力量，才能得到解脫。』 註釋說：這是第四個依靠真誠獲得利益的方法，即自恣羯磨（Pravāraṇā-karma，僧團于解夏后的反省儀式）。 道理上來說，這種力量遍通十方；和合而成僧團，不分凡夫和聖人。 這種力量廣大如海洋，恩澤無邊；威猛如地火，產生無盡的福報。 所以能夠消除貪婪的賊寇，見到苦難，隨著三生（Three lives）而生天，自在應驗，及時解脫。
經文說：『我現在應當宣說救濟的法令，使一切苦難都遠離憂愁痛苦。』 註釋說：這是第五個允許宣說。 如來（Tathāgata）為何需要允許宣說呢？ 因為目連尊者已經感動了寒泉，哭傷了隴樹，飛奔回來具實稟告，實在可悲啊。 所以在前面允許宣說，在後面救濟。
經文說：『佛（Buddha）告訴目連，十方眾僧在七月十五日自恣的時候……』 註釋說：這是第六品，真實地勸導。 修習文義有兩節：一是教導供養殊勝的福田，二是教導接受供養的儀軌。 前面有五句：一是標明時間，二是修習意念，三是開示方法，四是讚美福田，五是遮止障礙和利益。 這是標明時間。 十方顯示了境界，僧眾簡別了邪惡之徒。
【English Translation】 English version
The cause of falling into evil realms is called the root of sin. The flow of evil is incessant, continuously undergoing birth and death, hence it is said to be deeply entangled. This shows the power of karma, which is as difficult to move as a great mountain.
The sutra says: 'It is not something that your individual strength can do anything about.' The commentary says: This means that the second son alone cannot be saved. Maudgalyāyana (one of the Buddha's foremost disciples) brought food to feed his mother, but the food turned into excrement when it reached her mouth, barely providing sustenance. This is to show that the suffering retribution is difficult to eliminate, and it is not something that your individual strength can save.
The sutra says: 'Although you are filial, and your voice moves heaven and earth, the gods of heaven, the gods of earth, Yama (Lord of the Underworld), heretics, Taoists, and the Four Heavenly Kings cannot do anything about it.' The commentary says: This is to show that relying on evil paths has no power. This is to dispel doubts. The doubt is: If one person who has attained sainthood has insufficient power to save, then the demons, heretics, and evil beings are so numerous, they should be able to save those who are suffering. Now it is explained that even demons and evil beings cannot save. Even if you cry out loudly, alarming heaven and earth; weep sadly, moving the deities; lead the hordes of demons, gather the crowds of heretics; combine the power of the Eight kinds of non-human beings and unite divine powers into one force, and jointly rescue your mother, you still cannot do anything about it.
The sutra says: 'It is necessary to rely on the power of the Sangha (monastic community) of the ten directions to obtain liberation.' The commentary says: This is the fourth method of obtaining benefit by relying on sincerity, namely the Pravāraṇā-karma (the ceremony of self-criticism after the summer retreat). In principle, this power pervades the ten directions; the Sangha is formed in harmony, without distinguishing between ordinary people and saints. This power is as vast as the ocean, with boundless grace; as mighty as the fire of the earth, generating endless blessings. Therefore, it can eliminate the thieves of greed, see suffering, be born in the heavens according to the Three lives, be free and responsive, and be liberated in time.
The sutra says: 'I shall now speak of the Dharma (teachings) of salvation, so that all difficulties may be separated from sorrow and suffering.' The commentary says: This is the fifth permission to speak. Why does the Tathāgata (Buddha) need to permit speaking? Because Maudgalyāyana had already moved the cold springs and saddened the trees of Long, and rushed back to report the truth, which was truly pitiful. Therefore, permission is granted to speak in the front, and salvation is provided in the back.
The sutra says: 'The Buddha told Maudgalyāyana, when the Sangha of the ten directions performs the Pravāraṇā on the fifteenth day of the seventh month...' The commentary says: This is the sixth chapter, truly encouraging. There are two sections to cultivating the meaning of the text: first, teaching the offering of the supreme field of merit; second, teaching the rituals of receiving offerings. There are five sentences in the front: first, marking the time; second, cultivating intention; third, revealing the method; fourth, praising the field of merit; fifth, preventing obstacles and benefits. This is marking the time. The ten directions reveal the realm, and the Sangha distinguishes the evil ones.
十五序良時。自恣標舍行。然則三時獲果必藉良晨。人處為緣還資清眾。故德侶晏坐之末。竟歲發露之時。離縛則逆流愛河。流倫則救令速出也。
經曰當爲七世父母及現在父母厄難中者 述曰。明修意也。當爲七世父母者酬遠恩也。則七生父母。現在者益近恩也。則親生父母。然親累七世障覆載之難違恩及幽眾顯含育之罔極。所以目連小志唯請近親。大聖慈寬愛及七世也。
經曰具飯百味五果汲灌盆器香油錠燭床臥眾具盡施甘美貯在盆中者 述曰。此第三示法也。具飯百味五果者。晝所獻之肴。汲灌盆器窮俎食之神器。香油錠燭擬去暗以留光。床臥眾具則止疲以息慮。然則盆由聖制事藉功成。所以安汲灌於龍門。記燎于雷室。秦饒則皎之於前。趙玉亦佩之於后。神鳳上踴飛蓋下垂翻瑛。八珍盆羅百味檀那既就福應時。聰庶拔擢于知恩。亦祐利於群品也。
經曰當此之日一切聖眾或在山間禪定或得四道果者 述曰。第四美田也。具贊三德。此即定德也。當此之日即舉滅罪之良晨。一切聖眾乃標證理之明。良匠或在山間禪定。處巖藪以練心。或得四道果克無內而取滅此定得也。
經曰或樹下經行或六通自在者 述曰。智德也。或樹下經行者頭陀自利之背。即依問以專修。或六通自在者獲果利他
【現代漢語翻譯】 現代漢語譯本 十五序良時。自恣（pravāraṇā）標舍行。然則三時獲果必藉良辰。人處為緣還資清眾。故德侶晏坐之末。竟歲發露之時。離縛則逆流愛河。流倫則救令速出也。
經曰：『當爲七世父母及現在父母厄難中者』。述曰：明修意也。當爲七世父母者，酬遠恩也。則七生父母。現在者，益近恩也。則親生父母。然親累七世，障覆載之難違，恩及幽眾，顯含育之罔極。所以目連（Maudgalyāyana）小志唯請近親。大聖慈寬，愛及七世也。
經曰：『具飯百味五果，汲灌盆器，香油錠燭，床臥眾具，盡施甘美，貯在盆中者』。述曰：此第三示法也。具飯百味五果者，晝所獻之肴。汲灌盆器，窮俎食之神器。香油錠燭，擬去暗以留光。床臥眾具，則止疲以息慮。然則盆由聖制，事藉功成。所以安汲灌於龍門。記燎于雷室。秦饒則皎之於前。趙玉亦佩之於后。神鳳上踴，飛蓋下垂，翻瑛。八珍盆羅，百味檀那（dāna）既就，福應時。聰庶拔擢于知恩。亦祐利於群品也。
經曰：『當此之日，一切聖眾或在山間禪定，或得四道果者』。述曰：第四美田也。具贊三德。此即定德也。當此之日，即舉滅罪之良辰。一切聖眾，乃標證理之明。良匠或在山間禪定，處巖藪以練心。或得四道果，克無內而取滅，此定得也。
經曰：『或樹下經行，或六通自在者』。述曰：智德也。或樹下經行者，頭陀（dhūta）自利之背。即依問以專修。或六通自在者，獲果利他。
【English Translation】 English version Fifteen, in proper sequence, marks the time for the pravāraṇā (self-surrender), setting aside personal conduct. Thus, the fruition of the three times (past, present, future) inevitably relies on auspicious moments. Human interaction serves as a condition, further benefiting the pure assembly. Therefore, at the end of the virtuous companions' quiet sitting, at the time of year-end confession, liberation means going against the current of the river of love, while flowing with the world means rescuing and hastening deliverance.
The Sutra says: 'One should do this for seven generations of parents and present parents who are in distress.' The commentary states: This clarifies the intention of cultivation. 'To do this for seven generations of parents' is to repay distant kindness, referring to parents from seven lifetimes. 'Present parents' is to benefit immediate kindness, referring to one's own parents. Indeed, familial ties extend through seven generations, hindering the difficulty of repaying the burden of nurturing. Kindness extends to the hidden masses, and manifest nurturing is boundless. Therefore, Maudgalyāyana's (目連) small aspiration was only to request for close relatives. The Great Sage's compassion is broad, extending love to seven generations.
The Sutra says: 'Prepare rice with hundreds of flavors and five fruits, water-pouring vessels, fragrant oil lamps and candles, beds and various implements, offering all that is sweet and delicious, stored in a basin.' The commentary states: This is the third demonstration of the Dharma. 'Rice with hundreds of flavors and five fruits' refers to the delicacies offered during the day. 'Water-pouring vessels' are the divine implements for exhausting the food on the table. 'Fragrant oil lamps and candles' are intended to dispel darkness and retain light. 'Beds and various implements' are to stop fatigue and rest the mind. Thus, the basin is made by the sages, and the matter is accomplished through merit. Therefore, the water-pouring is secured at Dragon Gate, and the burning is recorded at Thunder Chamber. Qin饒 then illuminated it in front, and Zhao 玉 also wore it behind. The divine phoenix soared upwards, the flying canopy hung down, turning the jade. Eight treasures filled the basin, hundreds of flavors of dāna (檀那) were completed, and blessings responded in time. The wise and common people were promoted to knowing gratitude, and it also blessed and benefited all beings.
The Sutra says: 'On this day, all the holy assembly are either in meditation in the mountains or have attained the four fruits of the path.' The commentary states: This is the fourth field of merit. It fully praises the three virtues. This is the virtue of samādhi. 'On this day' refers to the auspicious time for eliminating sins. 'All the holy assembly' marks the clarity of realizing the truth. The virtuous practitioners are either in meditation in the mountains, dwelling in rocky thickets to train their minds, or have attained the four fruits of the path, overcoming the internal and attaining extinction. This is the attainment of samādhi.
The Sutra says: 'Either walking under trees or being at ease with the six supernormal powers.' The commentary states: This is the virtue of wisdom. 'Walking under trees' is the back of the dhūta (頭陀), benefiting oneself. It is to rely on questioning for dedicated cultivation. 'Being at ease with the six supernormal powers' is to attain the fruit and benefit others.
之儅。即起通而益物也。
經曰教化聲聞緣覺或十地菩薩大士權現比丘在大眾中者 述曰。次明戒也。南句初列三人。則有戒之者。次障三戒。出持犯之儀。此列三人也。聲聞則別脫之戒。緣覺則定隨律儀。菩薩則道共之戒。通即人人具之。別乃各守戒也。
經曰皆同一心受缽和羅飯具清凈戒者 述曰。此明三戒。出持犯之儀。此別脫戒也。皆同一心者。顯無散亂之失。受缽和羅飯者障無違爭之愆。具清凈戒者。即皎若明珠。夫以信施難消。如毛繩斷骨故。律功一心受食。經制具戒方消故。稱名免難尚勸一心為福利。生圓須同意也。
經曰聖眾之道者 述曰。定隨戒也。然則智依定起。非凈戒無以現前。聖托道生終假人以顯其旨也。
經曰其德汪洋者 述曰。道隨戒也。汪洋者。盛貌之威儀也。然行則𠌵王觀親取嚴形以降魔 坐若就盤見不動而憚法故。門外睹沙門之像深嗟五欲之怨。城中逢馬宿之客。聞之帝而獲初果。斯則威儀之益也。
經曰其有此等自恣僧者 述曰。第五顯益也。文有二句。一顯大悲拔苦力。二顯大慈與樂力。其有供養等者。顯大悲力。其有供養自恣者。標良田之美也。現在等者。出所救之重恩。恩有三品。一上恩。即現在父母親生育故。二中恩者。七世父母枝引
【現代漢語翻譯】 現代漢語譯本 之儅（行為，舉止）。即發起通達智慧而利益眾生。
經文說：『教化聲聞（聽聞佛法而悟道的修行者）、緣覺（通過自身努力悟道的修行者）或者十地菩薩（修行層次很高的菩薩）大士，權宜示現為比丘（出家男子）在大眾之中。』 述曰：下面說明戒律。南句首先列出三種人，說明他們持有戒律。其次，爲了防止違犯三種戒律，說明持戒和犯戒的儀軌。這裡列出三種人：聲聞持別解脫戒（針對個人解脫的戒律），緣覺持定隨律儀（跟隨禪定而自然遵守的戒律），菩薩持道共戒（與菩薩道共同的戒律）。通，是指人人都有的；別，是指各自遵守的。
經文說：『都同一心，受缽和羅飯（用缽盛的飯食），具清凈戒。』 述曰：這裡說明三種戒律，說明持戒和犯戒的儀軌。這是別解脫戒。『都同一心』，顯示沒有散亂的過失。『受缽和羅飯』，防止違背爭鬥的過錯。『具清凈戒』，就像明亮的珍珠一樣。信徒的佈施難以消化，就像毛繩難以承受骨頭的重量一樣。律法規定一心接受食物，經典規定具足戒律才能消化。稱念名號免除災難尚且勸人一心，爲了獲得福利，生和圓都需要同意。
經文說：『聖眾之道。』 述曰：這是定隨戒。這樣，智慧依靠禪定而生起，沒有清凈的戒律就無法顯現。聖人依託道而生，最終要依靠人來顯明它的宗旨。
經文說：『其德汪洋。』 述曰：這是道隨戒。『汪洋』，是盛大威儀的樣子。行為端正，國王親自迎接，以莊嚴的形象來降伏邪魔；坐姿端正，就像盤石一樣不動，令人敬畏佛法。門外看到沙門（出家修行者）的形象，深深感嘆五欲的禍患；城中遇到馬宿之客，聽到他的話，帝王獲得了初果。這就是威儀的益處。
經文說：『其有此等自恣僧者。』 述曰：第五，顯示利益。文中有兩句：一句顯示大悲拔苦的力量，一句顯示大慈與樂的力量。『其有供養等者』，顯示大悲的力量。『其有供養自恣者』，標明良田的美好。『現在等者』，說明所救助的重大恩情。恩情有三種：一是上恩，即現在父母親的生育之恩；二是中恩，即七世父母的枝蔓。
【English Translation】 English version Zhi Dang (behavior, conduct). It means to initiate thorough wisdom and benefit sentient beings.
The Sutra says: 'Teaching and transforming Sravakas (disciples who attain enlightenment by hearing the Buddha's teachings), Pratyekabuddhas (those who attain enlightenment through their own efforts), or Bodhisattvas (enlightened beings who postpone their own nirvana to help others) Mahasattvas (great beings), expediently appearing as Bhikshus (ordained monks) in the assembly.' The commentary says: Next, it explains the precepts. The southern sentence first lists three types of people, indicating that they hold precepts. Secondly, to prevent violating the three types of precepts, it explains the rituals of upholding and violating precepts. Here, three types of people are listed: Sravakas hold the Pratimoksha precepts (precepts for individual liberation), Pratyekabuddhas hold the Samadhi-anuvyjana precepts (precepts that naturally follow from meditation), and Bodhisattvas hold the precepts common to the Bodhisattva path (precepts shared by the Bodhisattva path). 'Common' refers to what everyone possesses; 'separate' refers to what each person observes.
The Sutra says: 'All with one mind, receiving Patra-varana food (food in a bowl), possessing pure precepts.' The commentary says: Here, it explains the three types of precepts, explaining the rituals of upholding and violating precepts. This is the Pratimoksha precept. 'All with one mind' shows that there is no fault of distraction. 'Receiving Patra-varana food' prevents the fault of violating disputes. 'Possessing pure precepts' is like a bright pearl. The offerings of believers are difficult to digest, just as a hair rope cannot bear the weight of a bone. The Vinaya (monastic rules) stipulates receiving food with one mind, and the Sutras stipulate that only those who have fully taken the precepts can digest it. Reciting the name to avoid disasters still encourages one-mindedness. For the sake of obtaining blessings, both birth and completion must agree.
The Sutra says: 'The path of the Holy Assembly.' The commentary says: This is the Samadhi-anuvyjana precept. Thus, wisdom arises from Samadhi (meditation), and without pure precepts, it cannot manifest. The sage relies on the path to be born, and ultimately relies on people to reveal its purpose.
The Sutra says: 'Their virtue is vast and boundless.' The commentary says: This is the path following the precepts. 'Vast and boundless' is the appearance of great majesty. When conduct is upright, the king personally welcomes them, using a dignified image to subdue demons; when sitting upright, like a rock, unmoving, causing people to revere the Dharma. Seeing the image of a Shramana (wandering ascetic) outside the gate, one deeply laments the misfortunes of the five desires; meeting a guest at the horse station in the city, hearing his words, the emperor attained the first fruit. This is the benefit of dignified conduct.
The Sutra says: 'Those who offer to such Pravāraṇa Sangha (monks participating in the self-surrender ceremony).' The commentary says: Fifth, it shows the benefits. There are two sentences in the text: one shows the power of great compassion to relieve suffering, and the other shows the power of great loving-kindness to give happiness. 'Those who make offerings, etc.' show the power of great compassion. 'Those who make offerings to the Pravāraṇa' indicate the beauty of a good field. 'The present, etc.' explain the great kindness of what is being rescued. There are three types of kindness: first, the superior kindness, which is the kindness of present parents giving birth and raising; second, the middle kindness, which is the branches of parents for seven generations.
不絕遠資潤故。三下恩。六親眷屬。謂親戚兄弟助力成故。即大論云。離別常八易。離別知識難。離別知識易。離別妻子難。離別妻子易。離別父母難。此證三品親也。出三塗等者。正顯大悲力也。夫以積惡招殃災及二世。修善置福度及浚混。今言出者。此等應墮三塗。但為聖力所資。業果消滅。既應墮不墮。即說不墮為出也。
經曰若父母在世福樂百年等者 述曰。大慈與樂力也。福樂百年即現在樂。入天花光即後世樂。旦閻浮上壽命極一百年。天內報宮光花影發也。
經曰佛敕十方眾僧當爲施主家咒愿者 述曰。自下明受供之儀也。二句先教受食行。后示受食儀。先咒愿者。生口業善行。禪定意者生意業善。后受食者生身業善也。夫以愿如御者。即有懸標之力。行類牛車。近有滅惡之功。故先遣發愿。後行禪也。
經曰光安在佛塔前者 述曰。示受食儀也。然三寶次第雖有三階。就應化門宜先供佛。何者。且塔安舍利即神變無窮。多寶靈龕乃會身份坐。故使藥王燒百福之辟。信相□古土之骸。合既聖體嶷然。寧不設盆先獻也。
經曰時目連泣聲除滅等者 述曰。第七孝子領悟也。如來德澤。洪流神會。義無不喜。倒懸雪苦。目連於是止悲。大眾則舞齊歡。目連則宿除哭泣也。
經
【現代漢語翻譯】 現代漢語譯本： 不絕地長遠地資助潤澤的緣故。三重恩惠之下。六親眷屬（指父母、兄弟、妻子等親近的家屬）。這是說親戚兄弟的助力成就的緣故。正如《大智度論》所說：『離別容易的有八種：離別知識容易，離別知識難；離別妻子容易，離別妻子難；離別父母難。』這可以證明三重親屬關係。『出三塗等』，正是彰顯大悲的力量。因為積累惡業會招致災禍殃及兩世，修習善業會帶來福報，廣及深遠。現在說『出』，是指這些人本應墮入三塗（地獄、餓鬼、畜生），但因為聖人的力量所資助，業果消滅。既然本應墮落卻沒有墮落，就說不墮落就是『出』了。 經文說『若父母在世，福樂百年等』，這是說大慈給予快樂的力量。『福樂百年』是指現在的快樂，『入天花光』是指後世的快樂。因為閻浮提（我們所居住的這個世界）上壽命最長一百年，天界內部報宮的光花影像顯現。 經文說『佛敕十方眾僧，當爲施主家咒愿』，這是說明接受供養的儀軌。這兩句先教導接受食物的行為，后展示接受食物的儀軌。先咒愿，產生口業的善行；禪定意念，產生意業的善行；後接受食物，產生身業的善行。愿就像御者，有懸掛目標的力量；行為就像牛車，有滅除罪惡的功效。所以先遣發愿，後進行禪定。 經文說『光安在佛塔前』，這是展示接受食物的儀軌。雖然三寶（佛、法、僧）的次第有三個階段，但就應化之門來說，應該先供養佛。為什麼呢？因為佛塔安放著舍利，具有神變無窮的力量；多寶佛塔的靈龕是會聚全身的地方。所以藥王菩薩焚燒百福之臂，信相菩薩剜取古土之骸。合起來就是聖體巍然，難道不應該先設定盆子來獻供嗎？ 經文說『時目連泣聲除滅等』，這是第七個孝子領悟了。如來的恩德，像洪流一樣匯聚，義理上沒有不歡喜的。倒懸的痛苦像雪一樣消融。目連於是停止悲傷，大眾則一起歡舞。目連也消除了過去的哭泣。
【English Translation】 English version: Uninterruptedly and distantly assisting and nourishing for a reason. Under the triple grace. The six kinds of relatives (referring to close family members such as parents, siblings, and spouses). This refers to the assistance and accomplishment of relatives and brothers. As the Mahaprajnaparamita-sastra says: 'There are eight easy separations: separation from knowledge is easy, separation from knowledge is difficult; separation from wife is easy, separation from wife is difficult; separation from parents is difficult.' This can prove the triple kinship. 'Exiting the three evil realms, etc.,' precisely demonstrates the power of great compassion. Because accumulating evil deeds will bring disasters affecting two lifetimes, cultivating good deeds will bring blessings, extending far and wide. Now saying 'exiting' refers to these people who should have fallen into the three evil realms (hell, hungry ghosts, animals), but because of the assistance of the power of the saints, the karmic consequences are eliminated. Since they should have fallen but did not fall, it is said that not falling is 'exiting'. The sutra says, 'If parents are alive, happiness and joy for a hundred years, etc.,' this refers to the power of great compassion giving happiness. 'Happiness and joy for a hundred years' refers to present happiness, 'entering the light of heavenly flowers' refers to happiness in future lives. Because the longest lifespan in Jambudvipa (the world we live in) is one hundred years, the light and flower images of the inner reward palace of the heavens appear. The sutra says, 'The Buddha ordered the monks of the ten directions to chant blessings for the donor's family,' this explains the etiquette of receiving offerings. These two sentences first teach the act of receiving food, then show the etiquette of receiving food. First chanting blessings generates good deeds of speech; meditative intention generates good deeds of mind; then receiving food generates good deeds of body. A vow is like a charioteer, having the power to hang a target; action is like an ox cart, having the effect of eliminating evil. Therefore, first send out vows, then practice meditation. The sutra says, 'The light is placed in front of the Buddha's stupa,' this demonstrates the etiquette of receiving food. Although the order of the Three Jewels (Buddha, Dharma, Sangha) has three stages, in terms of the gate of manifestation, one should first make offerings to the Buddha. Why? Because the stupa enshrines relics, possessing the power of infinite transformations; the reliquary of the Many Treasures Buddha is the place where the whole body gathers. Therefore, Bodhisattva Medicine King burned the arms of a hundred blessings, and Bodhisattva Sincerity extracted the bones of ancient earth. Combined, it is the majestic sacred body, shouldn't we first set up a basin to make offerings? The sutra says, 'At that time, Maudgalyayana's weeping sound ceased, etc.,' this is the seventh filial son's realization. The Buddha's grace, like a torrent, converges, and there is no reason not to be happy. The suffering of being hung upside down melts like snow. Maudgalyayana then stopped grieving, and the assembly danced together in joy. Maudgalyayana also eliminated past weeping.
曰目連其母即於是日得脫一劫等者 述曰。第八慈母蒙益也。且一人之福似掬土而遏江河。今既大眾之威。若嵐風類于業嶺也。
經曰目連復白下 第三流通分。反有三句。一啟清。二蒙贊。三正答。夫孝之大也即通於神明。豈可獨敞于當時。而不垂光于來業。所以目連啟請。務屬於茲也。文二句。一領即坐之益。賀三寶之威。二為未戊傳芳。即咨疑審定。
經曰佛言等者 述曰。蒙贊也。如來既降跡投機惠云乘布。但使來人有苦即法澤彌流。以彼同得宜故云大善 然佛猶未說類即申疑故。云我正欲說汝今復問。
經曰若善男子等者 述曰。第三答也。有其五節。一教獻供。二教發願。三教常修。四教奉持。五教承命。此初也。極哉父母恩同天地。從使血流滂沛未足酬恩。所以道門信類貴徒賤品。但當獻供即答橫恩。圓有多句。一標行孝人名。二示獻供時節。文相可解。
經曰乞愿便現在父母等者 述曰。教發願也。當愿父母近年之命弗窮。資身之具恒逸。既去解支之庸。即留倚樂之安。七世尊靈長辭百苦。永去千彌寒泉。於此晨歸天靈。于即曰感茲福乘亦愿無窮。此即教獻供也。
經曰是佛弟子修孝順等者 述曰。三勸常修也。若勸慈行即唸唸追思。若濟其親即年年設供斯即孝盡于
【現代漢語翻譯】 現代漢語譯本 『曰目連其母即於是日得脫一劫等者』，述曰：這是第八個慈母蒙受利益。一個人的福報如同用手捧土去阻擋江河，現在仰仗大眾的威德，就像狂風掃過山嶺一樣。
『經曰目連復白下』，這是第三個流通分，反覆有三句話。一是啟請，二是蒙受讚歎，三是正式回答。孝道是偉大的，可以通達神明，難道只能在當時顯揚，而不將光明流傳給後世嗎？所以目連啟請，務必歸屬於此。文中有兩句，一是領受即時利益，慶賀三寶的威德，二是為未來傳揚美名，諮詢疑慮並審慎確定。
『經曰佛言等者』，述曰：這是蒙受讚歎。如來降臨世間，適應時機，廣佈智慧之云。只要來人有苦難，佛法甘霖就會流淌。因為他們同樣可以得到利益，所以說『大善』。然而佛陀還沒有說完，目連又提出疑問，所以說『我正欲說，汝今復問』。
『經曰若善男子等者』，述曰：這是第三個回答，有五個環節。一是教導獻供，二是教導發願，三是教導常常修習，四是教導奉行，五是教導接受命令。這是第一個環節。父母的恩情如同天地一樣浩大，即使流盡鮮血也難以報答。所以佛門信徒看重供養，輕視自身享受。只要獻上供養，就能報答父母的恩情。這裡有多句話，一是標明行孝之人的名稱，二是說明獻供的時節。文句的意思可以理解。
『經曰乞愿便現在父母等者』，述曰：這是教導發願。應當祝願父母近年的壽命不會終結，資養身體的器具常常富足。既去除困頓的境地，就留下安樂的保障。七世的祖先長久地告別各種苦難，永遠離開寒冷的地獄。在此早晨迴歸天界，因此感念這份福德，也祝願無窮無盡。這就是教導獻供。
『經曰是佛弟子修孝順等者』，述曰：這是第三個勸導常常修習。如果勸導慈悲的行為，就要念念追思。如果救濟親人，就要年年設定供養。這就是盡孝道于
【English Translation】 English version 『曰目連其母即於是日得脫一劫等者』，Commentary says: This is the eighth benefit received by a compassionate mother. One person's merit is like trying to block a river with a handful of soil. Now, relying on the power of the multitude, it is like a strong wind sweeping across the mountains.
『經曰目連復白下』，This is the third section on circulation, with three sentences repeated. First, requesting; second, receiving praise; and third, the formal answer. Filial piety is great, it can reach the gods. Can it only be displayed at that time, without spreading its light to future generations? Therefore, Maudgalyayana requests, necessarily belonging to this. There are two sentences in the text, one is to receive immediate benefits, celebrating the power of the Three Jewels, and the other is to spread the good name in the future, consulting doubts and carefully determining.
『經曰佛言等者』，Commentary says: This is receiving praise. The Tathagata descends into the world, adapting to the opportunity, spreading the clouds of wisdom. As long as the person who comes has suffering, the Dharma rain will flow. Because they can also receive benefits, it is said 『Great Good』. However, the Buddha has not finished speaking, and Maudgalyayana raises questions again, so it is said 『I was just about to speak, and you ask again』.
『經曰若善男子等者』，Commentary says: This is the third answer, with five sections. First, teaching offering; second, teaching making vows; third, teaching constant practice; fourth, teaching upholding; and fifth, teaching accepting commands. This is the first section. The kindness of parents is as vast as heaven and earth, even if one sheds all their blood, it is not enough to repay their kindness. Therefore, Buddhist believers value offerings and despise personal enjoyment. As long as offerings are made, one can repay the kindness of parents. There are several sentences here, one is to indicate the name of the person practicing filial piety, and the other is to explain the time of offering. The meaning of the sentences can be understood.
『經曰乞愿便現在父母等者』，Commentary says: This is teaching to make vows. One should wish that the parents' recent lifespan will not end, and the tools for nourishing the body will always be abundant. Having removed the state of distress, one leaves behind the security of peace and happiness. Ancestors of seven generations bid farewell to all kinds of suffering for a long time, and forever leave the cold hell. Returning to the heavens here in the morning, therefore feeling this merit, and also wishing it endless. This is teaching offering.
『經曰是佛弟子修孝順等者』，Commentary says: This is the third exhortation to practice constantly. If one exhorts compassionate actions, one should constantly remember. If one helps relatives, one should set up offerings every year. This is exhausting filial piety in
始終。亦行極於事親也。然則財于老時無用措時為子孫故。盆于孝者。無施子宜午月恒獻故。
經曰若一切佛弟子奉持是經法者 述曰。第四教奉持也。奉者信也持者念也。言信即遣撥正邪。言念則深妄教之失。所以勖其信念史教流通矣。
經曰目連比丘及四輩弟子奉行者 述曰。第五承命也。如來降茲法雨澤潤含生。散坐將終傳芳即席。但目連等咸受命頂戴奉行。既荷載聖恩。理懷歡喜也。
盆經贊述卷一
【現代漢語翻譯】 現代漢語譯本： 始終要做到極致地孝順父母。然而，錢財在年老時對自己已經沒有用處，應該在還能使用的時候為子孫後代做好安排。對於孝順的人來說，沒有什麼比在盂蘭盆節（Ullambana，佛教節日，用於祭祀祖先）供養更能表達孝心了，所以應該在每年七月十五這一天恒常供獻。
經文說：『如果一切佛弟子奉持這部經典的話』，疏鈔解釋說：這是第四個方面，教導人們奉持。『奉』是信仰，『持』是憶念。說信仰，就能遣除撥無因果的邪見；說憶念，就能深刻認識到虛妄教法的過失。所以勉勵人們堅定信念，使這部經典得以流傳。
經文說：『目連（Maudgalyayana，佛陀十大弟子之一）比丘以及四眾弟子奉行』，疏鈔解釋說：這是第五個方面，承受佛的命令。如來降下這法雨，滋潤一切眾生。佛陀即將入滅，傳揚佛法就在眼前。但目連等人全都接受佛的命令，頂戴奉行。既然承載了佛的恩德，理應心懷歡喜。
《盂蘭盆經贊述》卷一
【English Translation】 English version: Always strive to the utmost in serving your parents. However, wealth is useless to oneself in old age, so it should be used to make arrangements for descendants while one still can. For a filial person, there is nothing more expressive of filial piety than making offerings during Ullambana (Ullambana, a Buddhist festival for ancestral veneration), so one should constantly make offerings on the fifteenth day of the seventh month every year.
The sutra says: 'If all Buddhist disciples uphold this sutra,' the commentary explains: This is the fourth aspect, teaching people to uphold it. 'Upholding' means believing, and 'holding' means remembering. Saying believing, one can dispel the heretical view of denying cause and effect; saying remembering, one can deeply recognize the faults of false teachings. Therefore, it encourages people to strengthen their faith so that this sutra can be circulated.
The sutra says: 'The Maudgalyayana (Maudgalyayana, one of the Buddha's ten great disciples) Bhikshu and the fourfold assembly of disciples practice,' the commentary explains: This is the fifth aspect, receiving the Buddha's command. The Tathagata (Tathagata, 'Thus Come One', an epithet of the Buddha) sends down this Dharma rain, nourishing all living beings. The Buddha is about to enter Nirvana, and the transmission of the Dharma is imminent. But Maudgalyayana and others all accept the Buddha's command, upholding and practicing it. Since they have received the Buddha's grace, they should be filled with joy.
Commentary on the Ullambana Sutra, Volume 1