English
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!' --------------------------------------------------------------------------------
Chinese
利害已具玄谈。既识是非须依正道。故云应先为所生等也。据制令必为。不为即是违制。故亦当于制教。是以前判亦属律藏。然佛无悲喜。今于此日示现欢喜者。应机缘也。以佛本出世只为劝人修行。见人造恶则悲。见人修善则喜。今比丘九旬加行日满倍更恳诚。三千界中皆同如此称佛本意。宁不欣欢。此日设供其福甚矣。二教发愿。 愿使现在父母寿命百年无病。无一切苦恼之患。乃至七世父母离饿鬼苦。生人天中福乐无极 所修必假行门。所获必繇心愿。愿者心之乐欲。欲得存殁咸安。存者保寿于人间。常无病恼。殁者迁神于天上。永绝冥涂。行愿相资。无所不利。三教常作。 是佛弟子修孝顺者。应念念中常忆父母。乃至七世父母。年年七月十五日。常以孝慈忆所生父母。为作盂兰盆施佛及僧。以报父母长养慈爱之恩 是佛弟子修孝顺者。反明非佛弟子及不孝顺。孝即任不设盆供也。念念常忆者无终始也。长养是事。慈爱是心。故前起行及发心愿以报之也。余文可解。三藏云。父母结爱。既念念不去心。孝子报恩。须年年不绝供。四劝受持。 若一切佛弟子。应当奉持是法 智度论云。信力故受。念力故持。今云奉者。即受之义。应当者。勖此二力。五喜而奉命。 时目连比丘四辈弟 现代汉语译本： 已经详细地阐述了利弊。既然明白了是非，就应当遵循正道。所以说应该首先为所生父母等做功德。根据佛的教令必须这样做，不这样做就是违背教令。所以也应当遵循佛的制度教诲。因此，之前的判断也属于律藏。然而，佛本无悲喜，如今在这天示现欢喜，是应机缘而生。因为佛陀出世本意只是为了劝人修行，见到人作恶就悲悯，见到人修善就欢喜。如今比丘们九旬加行圆满之日，更加恳切至诚，三千大千世界都如此，符合佛陀的本意，怎能不欢喜呢？这天设供，其福报非常大。二教（指显教和密教）共同发愿： 愿使现在的父母寿命百年无病，没有一切苦恼的忧患，乃至七世父母脱离饿鬼之苦，转生人天之中，享受无尽的福乐。所修的功德必须通过实际行动，所获得的利益必定源于内心的愿望。愿望是内心所喜爱的，希望在世和去世的父母都能安乐。在世的父母能够保佑长寿于人间，常常没有疾病烦恼；去世的父母能够升天，永远脱离地狱。行动和愿望相互辅助，没有什么不利的。三教（指儒释道）常常这样做。 作为佛的弟子，修习孝顺的人，应当念念不忘父母，乃至七世父母。每年七月十五日，常常以孝顺慈悲之心忆念所生的父母，为他们做盂兰盆供养佛和僧众，以此报答父母长养慈爱的恩情。这里说明了作为佛的弟子应该修习孝顺，反过来说明了非佛弟子和不孝顺的人，即使不设盂兰盆供养也是不孝顺的。念念常忆，是没有终结的。长养是父母所做的事，慈爱是父母的心。所以前面发起行动，以及发愿，都是为了报答父母的恩情。其余的文字可以自己理解。三藏中说，父母的恩爱，念念不离心，孝子报恩，必须年年不断供养。四是劝勉受持： 如果一切佛弟子，都应当奉行受持这个法门。《智度论》中说，因为有信心所以接受，因为有念力所以坚持。现在说‘奉’，就是接受的意思。‘应当’，是勉励这两种力量。五是欢喜地接受命令： 当时，目连比丘和四众弟子
English
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 --------------------------------------------------------------------------------
Chinese
子。欢喜奉行 四辈者。僧尼士女。或云。人天龙鬼。疑故两存。然凡厥生灵皆依恃怙。故父母恩均于天地。此虽至孝不得其门。今受神方信知灵验。必能除七世之厄难。报二亲之劬劳。自知心有所之。是以欢喜承命。 佛说盂兰盆经疏下终 盂兰经疏。唐圭峰禅师。会孝道要言以注经。广明释门真孝。令学者得报亲之方。不落异解傍岐。入佛最上乘也。故历代高僧。于自恣日诱诸缁素。设盂兰会作度亲筏。实遵此经疏耳。庆与徐序东孝廉结弘法会集。诸宰官居士续梓方册。三百卷目中。适此疏未镌。李太仆捐资镂板。余检阅南北藏。文句不同。今依云栖大师定本刻之。大师分科节目别出手眼。但南北较讹多不能书。谨跋数语。令观者不独识文句异同。或因指见月。得佛大孝报恩之旨。是所愿矣。 贵州赤水雪山沙门继庆跋 疏主传略(案孝衡钞传灯录二本节要) 终南山圭峰宗密禅师。果州西充县人也。姓何氏。唐建中元年生。髫龀通儒书。冠岁探释典。元和二年将赴贡举。偶造遂州道圆和尚法席。欣然契会。遂求披削。当年进具。传契心印。又遍访名能。广乎知见。著述圆觉华严涅槃金刚起信唯识盂兰盆法界观行愿经等疏钞。并集诸宗禅言。为禅源诠。及酬答书偈议论等。总百余卷。并 子，欢喜奉行。四辈者，僧尼士女（指出家男女二众和在家男女二众）。或云，人天龙鬼（指天龙八部），疑故两存。然凡厥生灵皆依恃怙，故父母恩均于天地。此虽至孝不得其门，今受神方信知灵验，必能除七世之厄难，报二亲之劬劳。自知心有所之，是以欢喜承命。 《佛说盂兰盆经疏》下终 《盂兰经疏》，唐圭峰禅师（唐代圭峰宗密禅师）。会孝道要言以注经，广明释门真孝，令学者得报亲之方，不落异解傍岐，入佛最上乘也。故历代高僧，于自恣日诱诸缁素，设盂兰会作度亲筏，实遵此经疏耳。庆与徐序东孝廉结弘法会集，诸宰官居士续梓方册。三百卷目中，适此疏未镌。李太仆捐资镂板，余检阅南北藏，文句不同。今依云栖大师定本刻之。大师分科节目别出手眼，但南北较讹多不能书。谨跋数语，令观者不独识文句异同，或因指见月，得佛大孝报恩之旨，是所愿矣。贵州赤水雪山沙门继庆跋 疏主传略（案孝衡钞传灯录二本节要） 终南山圭峰宗密禅师（唐代禅师），果州西充县人也。姓何氏。唐建中元年生。髫龀通儒书，冠岁探释典。元和二年将赴贡举，偶造遂州道圆和尚法席，欣然契会，遂求披削。当年进具，传契心印。又遍访名能，广乎知见。著述圆觉华严涅槃金刚起信唯识盂兰盆法界观行愿经等疏钞。并集诸宗禅言，为禅源诠。及酬答书偈议论等，总百余卷，并