Chinese
大正藏第 39 册 No. 1792 佛说盂兰盆经疏 No. 1792 [cf. No. 685] 佛说盂兰盆经疏上 充国沙门宗密述 始于混沌。塞乎天地。通人神。贯贵贱。儒释皆宗之。其唯孝道矣。应孝子之恳诚。救二亲之苦厄。酬昊天恩德。其唯盂兰盆之教焉。宗密罪衅早年丧亲。每履雪霜之悲。永怀风树之恨。窃以终身坟垄。卒世蒸尝。虽展孝思不资神道。遂搜索圣贤之教。虔求追荐之方。得此法门。实是妙行。年年僧自恣日。四事供养三尊。宗密依之修崇。已历多载。兼讲其诰。用是未闻今因归乡。依日开设道俗耆艾。悲喜遵行。异口同音。请制新疏。心在松柏。岂慢乡闾。式允来情。发挥要道。 稽首三界主。大孝释迦尊。累劫报亲恩。积因成正觉。将永锡众类。应请演斯经。欲使背恩人。咸能酬罔极。我今所赞述。愿众圣冥加。自他存殁亲。离苦常安乐。 将解此经。先开四段。一教起所因。二藏乘所摄。三辨定宗旨。四正解经文。初中复四。一酬宿因故。二酬今请故。三彰孝道故。四示胜田故 初教起所因(四) 初酬宿因者。悉达太子。不绍王位。舍亲去国。本为修行得道报父母恩。然菩萨用心。不务专己。故开盂兰法会。以福自他二 现代汉语译本 大正藏第 39 册 No. 1792 佛说盂兰盆经疏 No. 1792 [cf. No. 685] 佛说盂兰盆经疏上 充国沙门宗密述 始于混沌，塞乎天地，通人神，贯贵贱，儒释皆宗之，其唯孝道矣。应孝子之恳诚，救二亲之苦厄，酬昊天恩德，其唯盂兰盆之教焉。宗密罪衅早年丧亲，每履雪霜之悲，永怀风树之恨。窃以终身坟垄，卒世蒸尝，虽展孝思不资神道。遂搜索圣贤之教，虔求追荐之方。得此法门，实是妙行。年年僧自恣日，四事供养三尊，宗密依之修崇，已历多载。兼讲其诰。用是未闻今因归乡，依日开设道俗耆艾，悲喜遵行。异口同音，请制新疏。心在松柏，岂慢乡闾。式允来情，发挥要道。 稽首三界主，大孝释迦尊。累劫报亲恩，积因成正觉。将永锡众类，应请演斯经。欲使背恩人，咸能酬罔极。我今所赞述，愿众圣冥加。自他存殁亲，离苦常安乐。 将解此经，先开四段。一教起所因。二藏乘所摄。三辨定宗旨。四正解经文。初中复四。一酬宿因故。二酬今请故。三彰孝道故。四示胜田故 初教起所因(四) 初酬宿因者。悉达太子（Siddhartha太子），不绍王位，舍亲去国，本为修行得道报父母恩。然菩萨用心，不务专己。故开盂兰法会，以福自他二
English
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 (释迦尊). 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 (悉达太子), 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. --------------------------------------------------------------------------------
Chinese
亲。此经所兴。本意如此。二酬今请者。谓大目犍连因心之孝。欲度父母。报乳哺之恩故。出家修行。神通第一。观见亡母。堕饿鬼中。自救不能。白佛求法。佛示盆供。救母倒悬。繇爱其亲。施及一切故。为道俗弟子。请佛留此法门。酬目连所请。即是说经之繇致也。三彰孝道者。复有其二。一通明孝为二教之宗本。二别明二教行孝之同异。初通明中。且明儒教。以孝为本者。谓始自天子。至于士人。家国相传。皆立宗庙。虽五孝之用。则别而不行之。源不殊故。开宗明义。章中标为至德要道。道德以之为体。教法繇是而生。何有君子。而不务本。既为天经地义。须令企及俯从。虽论礼坏乐崩终诃衣锦食稻。甚哉孝之大也。圣人之德。又何以加于孝乎。次释教以孝为本者。然一切佛。皆有真化二身。释迦化身说。随机权教。舍那真身说。究竟实教。教者。经律也。经诠理智。律诠戒行。戒虽万行。以孝为宗。故我卢舍那佛。最初成正觉时。便说华严大经。菩萨大戒。又经标云。尔时释迦牟尼佛。初坐菩提树下。成无上正觉已。初结菩萨波罗提木叉。孝顺父母。师僧三宝。孝顺至道之法。孝名为戒。亦名制止。涅槃亦云。奇哉父母。生育我等。受大苦恼。满足十月。怀抱我身。既生之后。推干就湿除去不净。大小便利 现代汉语译本 亲。这部经兴起，本意是这样的。有两个原因来酬谢今天的请求。一是大目犍连（Mahāmaudgalyāyana，佛陀十大弟子之一，以神通第一著称）因为孝顺之心，想要度化父母，报答乳哺之恩，所以出家修行。他神通第一，看见已故的母亲堕入饿鬼道中，自己无法解救，于是向佛陀请求方法。佛陀于是开示用盂兰盆供（ullambana，一种佛教仪式，用于超度亡灵）来救助母亲脱离倒悬之苦。因为爱自己的亲人，进而施及一切众生。所以为了道俗弟子，请求佛陀留下这个法门，酬谢目连的请求，这就是说这部经的缘由。二是彰显孝道，又包含两层意思。一是普遍说明孝是儒释二教的根本，二是分别说明二教在行孝上的同与异。首先在普遍说明中，先说明儒教以孝为根本，是指从天子到士人，家国世代相传，都建立宗庙。虽然五种孝道的运用，各有区别而不相同，但其根源并没有不同。所以在《孝经》开宗明义的章节中，标明孝是至高的德行和重要的道理，道德以孝为根本，教化由此而生。哪有君子不致力于根本呢？既然是天经地义，就必须努力达到并遵循。即使是谈论礼崩乐坏，最终也要谴责那些穿着华丽的衣服，吃着精美的食物的人。孝道是多么伟大啊！圣人的德行，又有什么能超过孝道呢？其次是佛教以孝为根本。一切佛都有真身和化身两种身。释迦牟尼佛（Śākyamuni，佛教创始人）的化身所说的是随机应变的权巧之教，卢舍那佛（Locana，报身佛）的真身所说的是究竟真实的教法。教，指的是经和律。经诠释理智，律诠释戒行。戒律虽然有万行，但以孝为根本。所以我的卢舍那佛，最初成就正觉时，就说了《华严经》（Avataṃsaka Sūtra）和大菩萨戒。经中也标明，当时释迦牟尼佛，最初坐在菩提树下，成就无上正觉后，最初结菩萨波罗提木叉（prātimokṣa，戒律），孝顺父母、师僧三宝（Triratna，佛、法、僧）。孝顺是达到道的法则，孝名为戒，也名制止。涅槃经（Nirvana Sutra）也说，奇妙啊，父母生育我们，承受巨大的苦恼，满足十个月，怀抱我们的身体。出生之后，推开干燥的地方让我们睡，把潮湿的地方给我们，除去我们的不净之物，大小便溺。
English
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.' --------------------------------------------------------------------------------
Chinese
。乳哺长养。将护我身。以是义故。应当报恩。随顺供养。上通明二教以孝为本竟。次别明二教行孝之同异者。于中初明其异。后显其同。初谓生前侍养异。后谓殁后追思异。侍养异者。儒宗则慎护发肤。扬名后代。故乐春不出。曾子开衾。释教则祝发坏衣。法资现世。故优陀通信。净藏回邪。是谓为善不同。同归乎孝。殁后异者。复有三异。一居丧异。儒则棺椁宅兆安墓留形。释则念诵追斋荐其去识。二斋忌异。儒则内斋。外定想其声容。释则设供讲经资其业报。三终身异。儒则四时杀命。春夏秋冬。释则三节放生施戒盆会。良繇真宗。未至周孔。且使系心今知礼有所归。不应犹执权教。且福之大者。莫大于施。生是释梵之本因。类天地之大德。今杀彼祭此。岂近仁心。是若可忍。孰不可忍。虽云祈福。实是立仇。自徇虚名。殃于神道。问父母生于余趣。则可改祭为斋。如堕鬼中。宁无飨祀。答黍稷非馨。苹蘩可荐。应知禴祭。胜于杀牛。况鬼神等差。岂皆受飨。上明异竟。次显其同者。复有其二。初明存殁同。后明罪福同今初约纪孝行章中五句之文以辨其同。即摄于生前殁后也。一居则致其敬者。儒则别于犬马。释则举身七多。二养则致其乐者。儒则怡声下气温清定省等故。有扇床温席之流。释则节量信毁分减衣 现代汉语译本 乳哺养育，悉心照料我的身体。因为这个缘故，我应当报答恩情，顺从供养。以上阐明儒、释二教都以孝为根本。接下来分别说明二教在行孝上的相同与不同之处。其中先说明不同之处，后彰显相同之处。首先是生前侍奉供养的不同：儒家崇尚谨慎保护头发和皮肤，扬名于后世，所以孔子在春天不轻易外出，曾子临终时整理好被子。佛教则剃除须发，更换服装，用法施利益于现世，所以优陀延王通过佛法获得信心，净藏法师以佛法端正邪见。这可以说是行善的方式不同，但最终都归于孝道。殁后追思的不同，又有三点：一是居丧方式不同，儒家使用棺椁墓穴安葬遗体，保留形骸；佛教则通过念诵经文、追荐斋食来超度亡者的神识。二是斋戒祭祀方式不同，儒家在内斋、外斋时，想象父母的音容笑貌；佛教则设置供养、讲经说法，以此资助亡者的业报。三是终身行孝方式不同，儒家在四季杀生祭祀，春夏秋冬皆不例外；佛教则在三节放生、持戒，举办盂兰盆法会。这是因为佛教的真宗尚未传到周公孔子的时代，暂且让他们把心安住在礼仪上，知道礼仪有所归属，不应仍然执着于权宜之教。而且福报中最大的莫过于布施，布施是释迦牟尼佛和梵天王的根本因，类似于天地的大德。现在杀害其他生命来祭祀，难道接近仁爱之心吗？如果这种行为可以容忍，还有什么不能容忍的呢？虽然说是祈求福报，实际上是结下仇怨，只顾追求虚名，反而会得罪神道。问：如果父母转生到其他的道，可以把祭祀改为斋戒吗？如果堕入鬼道，难道不需要祭祀吗？答：即使没有丰盛的祭品，也可以用简单的祭品来表达心意。应该知道，简朴的祭祀胜过杀牛祭祀。况且鬼神也有等级差别，难道都能接受祭祀吗？以上说明了不同之处。接下来彰显相同之处，也有两点：一是活着和去世后行孝相同，二是作恶和行善的果报相同。现在首先用《纪孝行章》中的五句话来辨别相同之处，这五句话概括了生前和去世后行孝的内容。一、居住时要尽到恭敬之心：儒家要区别于对待犬马的态度，佛教则要做到举身七多（指身口意等各方面都要恭敬）。二、供养时要尽到快乐之心：儒家要做到和颜悦色、温和谦逊、早晚问安等，所以有扇床温席的故事流传。佛教则要节约用度，诚信守约，减少衣