English
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)." ] } --------------------------------------------------------------------------------
Chinese
说也。现世父母者。生此身父母也。非谓未亡名为现世。故指得益云出三涂。其现在未亡之父母下。自有文云福乐百年是也。不应重举三藏错会。故作异释甚非文意。六亲者。父母兄弟夫妻。眷属者。一切姻戚通于表里。出三涂解脱者。总名离苦也。衣食自然者。且翻三涂生于人天。故属拔苦之文。亦可得乐属于后也。若父母下明存亡得乐。文相可知。天华光者。天上妙华光明也。略指快乐之相矣。二教众僧受供养仪。 时佛敕十方众僧。皆先为施主家咒愿。愿七世父母。行禅定意然后受食。初受食时先安在佛前塔寺中佛前。众僧咒愿竟便自受食 此中前半净三业。后半具三宝。前中咒愿口业。禅定意业。受食身业。后中塔前是佛。咒愿是法。受食是僧。从他受而后食。法律如此。即受字亦属法也。塔者边国讹语。正云窣堵波。此云高显处。此中意通殿塔。塔安舍利。殿安佛像。七孝子领悟。 时目连比丘及大菩萨众。皆大欢喜。目连悲啼泣声释然除灭 净业既成必知离苦。观因验果声响不差。故喜而止啼也。如处世刑狱嘱大力人。财赌既行其心已喜。八慈母获益。 时目连母。即于是日得脱一劫饿鬼之苦 目连闻经且是受教施设盆供。合在余时。今说经次。便云脱饿鬼者。译经阙略也。应于正宗 现代汉语译本： 说也。‘现世父母’（xiàn shì fù mǔ）：指生养此身的父母。并非指未去世的就称为‘现世’。所以说得到利益是指脱离三涂（sān tú）。在‘现在未亡之父母’之后，经文自有‘福乐百年’的说法。不应重复提及三藏（sān zàng）而错误理解，因此作出不同的解释，这非常不符合经文的原意。‘六亲’（liù qīn）指父母、兄弟、夫妻。‘眷属’（juàn shǔ）指一切姻亲，包括内外亲属。‘出三涂解脱’（chū sān tú jiě tuō）总的来说就是脱离苦难。‘衣食自然’（yī shí zì rán）是指从三涂转生到人天。所以属于拔除痛苦的经文。也可以说得到快乐属于之后的事情。如果父母之后说明存亡都能得到快乐，文意就很容易理解。‘天华光’（tiān huá guāng）指天上美妙的花的光明。简略地指快乐的景象。二教众僧接受供养的仪轨。 当时佛陀敕令十方众僧，都先为施主家咒愿，愿七世父母，行禅定之意，然后接受食物。最初接受食物时，先安放在佛前塔寺中佛前。众僧咒愿完毕便自己接受食物。这其中前半部分是清净三业（sān yè），后半部分具足三宝（sān bǎo）。前半部分中，咒愿是口业（kǒu yè），禅定是意业（yì yè），受食是身业（shēn yè）。后半部分中，塔前是佛，咒愿是法，受食是僧。从他人接受之后才食用，法律就是这样。‘受’字也属于法。‘塔’（tǎ）是边境地区的讹语，正确的说法是‘窣堵波’（sū dǔ pō），这里指高显之处。这里的意思是殿塔通用。塔安放舍利（shè lì），殿安放佛像。七孝子领悟。 当时目连（Mù lián）比丘（bǐ qiū）及大菩萨众，都非常欢喜。目连悲啼哭泣的声音释然消灭。清净的业力既然成就必定知道脱离苦难。观察原因验证结果，声音的响应不会有差错。就像在世间刑狱中嘱托有力量的人，钱财赌注已经实行，他的内心已经欢喜。八慈母获益。 当时目连的母亲，就在当天脱离一劫（jié）饿鬼（è guǐ）的痛苦。目连听经且是接受教诲施舍盆供，应该在其他时间。现在说经的次序，就说脱离饿鬼之苦，是翻译经典有所省略。应该在正宗（zhèng zōng）。
English
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). --------------------------------------------------------------------------------
Chinese
终处叙结集家文云。尔时目连闻是。是法已至七月十五。施设盆供。供自恣僧已。其母即于是日得脱一劫饿鬼之苦。则文义俱显矣。故三藏云。孝子既献供于此晨。慈母乃除殃于是日。大哉圣力速疾如斯。其饿鬼受苦年劫时分待检叙之。三流通分。流通分有三。一申请。二赞请。三答请。一申请。 目连复白佛言。弟子所生母。得蒙三宝功德之力众僧威神之力故。若未来世一切佛弟子。亦应奉盂兰盆救度现在父母乃至七世父母。可为尔不 说此语时。亦是设供之后。非一席之事。至毕钵罗窟。方始总集为经也。目连爱其亲而及他人。如颍考叔谏庄公也。二赞请。 佛言。大善快问。我正欲说。汝今复问 初句标赞大善快问者。深契圣心。后二句释所以。以正欲说即遇问词。机感相投潜通密应。故言快问。佛本意者。欲说孝道最大故。拔苦事重故。盂兰法胜故。世尊睹众胜缘机熟可教化故。三答请(五)。一教起行。 善男子。若比丘比丘尼。国王太子大臣宰相三公百官万民庶人行慈孝者。皆应先为所生现在父母过去七世父母。于七月十五日佛欢喜日僧自恣日。以百味饭食安盂兰盆中。施十方自恣僧 虽贵贱品隔僧浴道殊。自非化生湿生。无不有父有母。慈乌鹦鹉尚解思恩。岂况人伦而不济拔。孝之 现代汉语译本：总结集家之文说，当时目连听到这个方法，在七月十五日，设置盂兰盆供，供养自恣僧之后，他的母亲就在当天脱离了一劫饿鬼的痛苦。这样，文字和意义都显明了。所以三藏说：‘孝顺的儿子在这天早晨献上供养，慈爱的母亲就在当天消除了灾殃。’圣人的力量真是伟大，速度如此之快。至于饿鬼所受痛苦的年劫时分，需要查阅相关叙述。下面是第三部分，流通分。流通分有三个部分：一是申请，二是赞请，三是答请。一是申请。 目连再次对佛说：‘弟子所生的母亲，能够蒙受三宝功德之力和众僧威神之力的缘故，如果未来世的一切佛弟子，也应该奉行盂兰盆法来救度现在的父母乃至过去七世的父母，可以这样做吗？’说这句话的时候，也是在设供之后，不是一次集会的事情，到了毕钵罗窟（Pippala Cave），才开始总集成为经典。目连爱自己的亲人，也爱及他人，就像颍考叔（Ying Kao Shu）劝谏庄公（Duke Zhuang）一样。二是赞请。 佛说：‘太好了，问得好！我正想说，你现在又问了。’第一句赞扬‘太好了，问得好’，是深深契合了佛的心意。后两句解释原因，因为佛正想说的时候就遇到了提问，机缘感应相投，潜通密应，所以说是‘问得好’。佛的本意是，想说孝道最为重要，拔除痛苦的事情最为重要，盂兰盆法最为殊胜。世尊看到各种殊胜的因缘成熟，可以教化众生了。三是答请（五部分）。一是教导如何开始修行。 ‘善男子，如果是比丘（bhiksu，男性出家人）、比丘尼（bhiksuni，女性出家人）、国王、太子、大臣、宰相、三公、百官、万民、庶人，行慈孝的人，都应该先为自己所生的现在父母和过去七世的父母，在七月十五日佛欢喜日、僧自恣日，用各种美味的饭食放在盂兰盆（Ullambana）中，布施给十方自恣僧。’虽然贵贱等级不同，僧侣和在家人的道路不同，但如果不是化生或湿生，没有谁没有父母。乌鸦和鹦鹉尚且懂得思念恩情，更何况是人呢，怎么能不救济拔苦呢？孝道啊！