English
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 (肤果), such as melons, pears, crabapples, mulberries, etc.; third, nuts (壳果), 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 -------------------------------------------------------------------------------- 切圣众。或在山间禅定。或得四道果。或在树下经行。或六通自在。教化声闻缘觉。或十地菩萨大人权现比丘在大众中。皆同一心受钵和罗饭。具清净戒圣众之道。其德汪洋 初二句约人赞时而总标。末二句以威仪赞人而总结。中间人法有其五对。但文不次。谓处有山间树下对。证有四果六通对。行有自利利他对。学者戒定对。人有大小对。亦名权实对。又总束之不出人法。谓三学三乘对也。从初至四果禅定也。次从或在下至自在教化智慧也。皆同下三句净戒也。三乘即声闻缘觉十地大人也。皆同一心是意和合。谓受供时皆同运惭愧殷重心慈悲报恩救济心。人虽位有凡圣德有优劣。而所运心一而无异。故云同也。受钵和罗饭者。钵中饭也。梵云钵多罗。此云应量器。和字讹也。今时但云钵者略也。经题云盆。即是钵也。译时随俗。题之云盆。盆之与钵皆是器故。故三藏释题翻为救器。此一句经正明自恣大德受盂兰盆供也。五获胜益。 其有供养此等自恣僧者。现世父母六亲眷属。得出三涂之苦。应时解脱衣食自然。若父母现在者。福乐百年。若七世父母生天。自在化生入天华光 此一唱经有两节意。初一半者。蒙悲愿之力而离苦。后一半者。蒙慈愿之力而得乐。乐中有存亡之异。初云此等自恣僧者。指前五对所 { "translations": [ "切圣众（所有圣洁的僧众）。或在山间禅定（在山间进行禅修）。或得四道果（证得四种圣果）。或在树下经行（在树下行走）。或六通自在（获得六种神通，自由自在）。教化声闻缘觉（教导声闻和缘觉）。或十地菩萨大人权现比丘在大众中（或者十地菩萨以大人的身份，权宜显现为比丘，身处大众之中）。皆同一心受钵和罗饭（都以同一颗心接受钵中的食物）。具清净戒圣众之道（具备清净戒律的圣众之道）。其德汪洋（他们的德行如汪洋大海一般）。", "初二句约人赞时而总标（最初两句是就人来赞叹时间，总括标明）。末二句以威仪赞人而总结（最后两句用威仪来赞叹人，进行总结）。中间人法有其五对（中间的人和法有五对）。但文不次（但是文句的顺序不一定按照顺序）。谓处有山间树下对（所说之处有山间和树下的对应）。证有四果六通对（证悟有四果和六通的对应）。行有自利利他对（行为有自利和利他的对应）。学者戒定对（学习者有戒和定的对应）。人有大小对（人有大人和小孩的对应）。亦名权实对（也叫权宜和真实的对应）。又总束之不出人法（总而言之，不出人和法）。谓三学三乘对也（就是三学和三乘的对应）。从初至四果禅定也（从最初到四果是禅定）。次从或在下至自在教化智慧也（其次从‘或在’以下到‘自在教化’是智慧）。皆同下三句净戒也（‘皆同’以下三句是净戒）。三乘即声闻缘觉十地大人也（三乘就是声闻、缘觉、十地大人）。皆同一心是意和合（都同一颗心是意念的和合）。谓受供时皆同运惭愧殷重心慈悲报恩救济心（就是说接受供养时，都同样运用惭愧、殷重、慈悲、报恩、救济之心）。人虽位有凡圣德有优劣（人虽然地位有凡人和圣人的区别，德行有优劣之分）。而所运心一而无异（但是所运用的心是一样的，没有差异）。故云同也（所以说‘同’）。受钵和罗饭者（接受钵和罗饭的人），钵中饭也（是钵中的饭）。梵云钵多罗（梵语叫Patra），此云应量器（这里叫做应量器）。和字讹也（‘和’字是讹误）。今时但云钵者略也（现在只说钵是省略）。经题云盆（经题叫做盆），即是钵也（就是钵）。译时随俗（翻译时随从习俗）。题之云盆（题目叫做盆）。盆之与钵皆是器故（盆和钵都是器皿）。故三藏释题翻为救器（所以三藏解释题目翻译为救器）。此一句经正明自恣大德受盂兰盆供也（这一句经文正是说明自恣的大德接受盂兰盆供养）。五获胜益（获得五种殊胜的利益）。", "其有供养此等自恣僧者（如果有人供养这些自恣的僧众）。现世父母六亲眷属（现世的父母、六亲眷属）。得出三涂之苦（可以脱离三涂的痛苦）。应时解脱衣食自然（应时解脱，衣食自然）。若父母现在者（如果父母现在还在世）。福乐百年（可以享受百年的福乐）。若七世父母生天（如果七世的父母得以升天）。自在化生入天华光（可以自在化生，进入天上的光华之中）。此一唱经有两节意（这一段经文有两层意思）。初一半者（前一半是）。蒙悲愿之力而离苦（蒙受悲愿的力量而脱离痛苦）。后一半者（后一半是）。蒙慈愿之力而得乐（蒙受慈愿的力量而得到快乐）。乐中有存亡之异（快乐之中有在世和去世的差别）。初云此等自恣僧者（最初说‘这些自恣僧’）。指前五对所（指的是前面的五对）。" ], "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').