English
English version Nourishing and raising me, carefully protecting my body. For this reason, I should repay the kindness, obediently making offerings. The above explains that both Confucianism and Buddhism take filial piety as their foundation. Next, it separately explains the similarities and differences between the two teachings in practicing filial piety. Among them, it first explains the differences, and then highlights the similarities. First is the difference in serving and supporting during life: Confucianism advocates carefully protecting hair and skin, and making a name for future generations, so Confucius did not easily go out in spring, and Zengzi tidied up his quilt before his death. Buddhism shaves hair and changes clothes, using Dharma to benefit the present world, so King Udayana gained faith through the Dharma, and Dharma Master Jingzang corrected wrong views with the Dharma. It can be said that the ways of doing good are different, but ultimately they all lead to filial piety. The difference in remembrance after death has three points: First, the funeral methods are different. Confucianism uses coffins and tombs to bury the remains and preserve the form; Buddhism uses chanting scriptures and offering vegetarian meals to liberate the consciousness of the deceased. Second, the methods of fasting and sacrifice are different. Confucianism imagines the appearance and voice of parents during inner and outer fasting; Buddhism sets up offerings and preaches the Dharma to support the karma of the deceased. Third, the ways of practicing filial piety throughout life are different. Confucianism kills animals for sacrifice in all four seasons, spring, summer, autumn and winter; Buddhism releases lives, observes precepts, and holds Ullambana festivals on the three festivals. This is because the true sect of Buddhism has not yet been passed down to the era of Duke Zhou and Confucius, so let them temporarily settle their hearts on etiquette, knowing that etiquette has a belonging, and should not still be attached to expedient teachings. Moreover, the greatest of blessings is giving, which is the root cause of Shakyamuni Buddha and Brahma, similar to the great virtue of heaven and earth. Now killing other lives to sacrifice, is it close to the heart of benevolence? If this behavior can be tolerated, what else cannot be tolerated? Although it is said to be praying for blessings, it is actually making enemies, only seeking false fame, but offending the gods. Question: If parents are reborn into other realms, can the sacrifice be changed to fasting? If they fall into the ghost realm, do they not need sacrifice? Answer: Even without rich sacrifices, simple offerings can be used to express intentions. It should be known that simple sacrifices are better than killing cattle for sacrifice. Moreover, ghosts and gods also have different levels, can they all accept sacrifices? The above explains the differences. Next, highlighting the similarities, there are also two points: First, practicing filial piety is the same whether alive or after death, and second, the consequences of doing evil and doing good are the same. Now, first use the five sentences in the 'Chapter on Recording Filial Conduct' to distinguish the similarities, which summarize the content of practicing filial piety before and after death. 1. When living, one must do one's best to be respectful: Confucianism must distinguish from the attitude towards dogs and horses, and Buddhism must achieve seven more (referring to respect in all aspects of body, speech, and mind). 2. When providing for, one must do one's best to be happy: Confucianism must be kind and gentle, humble and courteous, and greet in the morning and evening, so there are stories of warming the bed with a fan. Buddhism must save expenses, be honest and trustworthy, and reduce clothing. --------------------------------------------------------------------------------
Chinese
钵等故。有割肉充饥之类。三病则致其忧者。儒中如文帝先尝汤药。武王不脱冠带。释中如太子以肉为药。高僧以身而担。四丧则致其哀者。儒有武丁不言。子皋泣血。释有目连大叫调御舁棺。五祭则致其严者。儒有荐笋之流。释有饷饭之类。但以至教未来难弘报应。故先且立于祭法。令敬事于神灵。神灵则父母之识性。足显祖考之常存。既形灭而神不灭。岂厚形而薄神乎。余如前辨。上来存殁同竟。次辨罪福同。罪同者。儒则条越五刑。犯当五摘而恩赦不该。释则名标七逆。戒黜七遮而阿鼻定入。福同者。儒则旌于门闾上天之报。释则莹于戒德净土之因。上来总彰孝道竟。第四示胜田者。喻如世间人。欲得仓廪中五谷丰盈岁岁不乏者。必须取谷麦种子。以牛犁耕于田地而种之。不种则竭尽也。法中亦尔。以悲心敬心孝心为种子。以衣食财帛身命为牛犁。以贫病三宝父母为田地。有佛弟子。欲得藏识中百福庄严生生无尽者。须运悲敬孝心。将衣食财帛身命。给济敬养于贫病三宝父母。名为种福。不种即贫穷无福慧。入生死险道。谓种福之田名为福田。如种谷之田名谷田也。然种子有精新干焦。田有肥浓确瘦。如悲敬孝心有恳切闲缦。贫有浅深。病有轻重。佛有真化。化有住世入灭。法有大小。教有权实。僧有持毁。父 母有现生七世。一一配肥瘦之田。昭然可见。今盂兰供会具三种肥田。故云胜也。谓佛欢喜日。供养自恣净戒大德。敬田胜也。报父母恩。恩田胜也。父母在厄难中。悲田胜也。为欲示此胜田故。说此经也。二藏乘所摄。第二藏乘所摄者。藏谓三藏。乘谓五乘。三藏者。一修多罗。此云契经。契者契理契机。经者。佛地论云。贯摄为义。谓贯穿所应知义。摄持所化生故。此教于三学中诠于定学。二毗奈耶。此云调伏。调谓调练三业。伏谓制伏过非。此教诠于戒学。三阿毗达磨。此云对法。法谓涅槃四谛。对谓对向对观。其能对者。即是妙慧。此教诠于慧学。然经是化教。开诱化导也。律是制教。制约行业也。论则推徴。解释经律之意也。今此盂兰盆据其名题。即化教摄。属于经藏。据其义意亦制教摄。属于律藏。五乘者。乘以运载为名。五谓人天声闻缘觉菩萨。此五力有大小。载有远近。一人乘。谓三归五戒。运载众生越于三涂生于人道。其犹小艇才过溪涧。二天乘。谓上品十善。及四禅八定。运载众生越于四洲达于上界。犹如小船越小江河三声闻乘。谓四谛法门。四缘觉乘。谓十二因缘法门。皆能运载众生越于三界。到有余无余涅槃。成阿罗汉及辟支佛。皆如大船越大江河。五菩萨乘。谓悲智六度法门。运载众生总 现代汉语译本：母亲有现世和过去七世的因缘，每一世都对应着肥沃或贫瘠的田地，这些都是可以清楚看到的。现在盂兰盆供养法会具备三种肥田的功德，所以说是殊胜的。所谓佛欢喜日，供养持守清净戒律的德行高尚的僧人，这是敬田的殊胜之处。报答父母的恩情，这是恩田的殊胜之处。救济处于厄难中的父母，这是悲田的殊胜之处。为了显示这三种殊胜的福田，所以宣说这部《盂兰盆经》。 此经属于二藏五乘所摄。二藏指的是三藏，五乘指的是五乘。三藏是：一、修多罗（Sūtra），翻译为‘契经’，‘契’是契合真理、契合根机，‘经’，《佛地论》中说，有贯穿和摄持的含义，即贯穿所应知的义理，摄持所应教化的众生。此教在戒定慧三学中诠释的是定学。二、毗奈耶（Vinaya），翻译为‘调伏’，‘调’是调练身口意三业，‘伏’是制伏过失和错误。此教诠释的是戒学。三、阿毗达磨（Abhidharma），翻译为‘对法’，‘法’指的是涅槃和四谛，‘对’是朝向、对观，能够进行对观的就是妙慧。此教诠释的是慧学。然而，经是化教，是开导和诱化的；律是制教，是制约行为的；论则是推究和解释经律的意义。现在这部《盂兰盆经》，从它的名称来看，属于化教，归于经藏；从它的义理来看，也属于制教，归于律藏。 五乘，以运载作为名称。五指的是人、天、声闻、缘觉、菩萨。这五种力量有大小，运载的距离有远近。一、人乘，指的是三归五戒，运载众生超越三恶道，生于人道，就像小船只能渡过溪涧。二、天乘，指的是上品十善和四禅八定，运载众生超越四大洲，到达上界，就像小船可以渡过小的江河。三、声闻乘，指的是四谛法门。四、缘觉乘，指的是十二因缘法门。都能运载众生超越三界，到达有余涅槃和无余涅槃，成就阿罗汉和辟支佛，就像大船可以渡过大的江河。五、菩萨乘，指的是悲智六度法门，运载众生总
English
English version: Mothers have connections to the present and past seven lives. Each life corresponds to fertile or barren fields, which are clearly visible. The Ullambana (盂兰盆) offering assembly now possesses the merit of three types of fertile fields, hence it is said to be supreme. The so-called Buddha's Delight Day involves making offerings to monks of high virtue who uphold pure precepts. This is the supreme aspect of the field of reverence (敬田). Repaying the kindness of parents is the supreme aspect of the field of gratitude (恩田). Relieving parents in distress is the supreme aspect of the field of compassion (悲田). To demonstrate these three supreme fields of merit, this Ullambana Sutra (盂兰盆经) is expounded. This sutra is included within the Two Baskets and Five Vehicles. The Two Baskets (二藏) refer to the Three Baskets (三藏), and the Five Vehicles (五乘) refer to the Five Vehicles. The Three Baskets are: 1. Sutra (修多罗), translated as 'Corresponding Scripture' (契经). 'Corresponding' (契) means corresponding to truth and corresponding to the capacity of beings. 'Scripture' (经), according to the *Yogacarabhumi-sastra* (佛地论), has the meaning of penetrating and upholding, that is, penetrating the meanings that should be known and upholding the beings that should be taught. This teaching explains the study of concentration (定学) within the three studies of morality, concentration, and wisdom. 2. Vinaya (毗奈耶), translated as 'Discipline' (调伏). 'Discipline' (调) means disciplining the three karmas of body, speech, and mind. 'Subduing' (伏) means subduing faults and errors. This teaching explains the study of morality (戒学). 3. Abhidharma (阿毗达磨), translated as 'Counter-Dharma' (对法). 'Dharma' (法) refers to Nirvana and the Four Noble Truths. 'Counter' (对) means facing towards and contemplating. That which is capable of contemplating is wondrous wisdom. This teaching explains the study of wisdom (慧学). However, the Sutras are educational teachings, which are guiding and inducing. The Vinaya is prescriptive teaching, which is regulating conduct. The Shastras are investigations and explanations of the meaning of the Sutras and Vinaya. Now, this Ullambana Sutra (盂兰盆经), based on its title, belongs to the educational teachings and is included in the Sutra Basket. Based on its meaning, it also belongs to the prescriptive teachings and is included in the Vinaya Basket. The Five Vehicles (五乘) take 'transporting' as their name. The five refer to humans, devas, Sravakas, Pratyekabuddhas, and Bodhisattvas. These five have different strengths and transport different distances. 1. The Human Vehicle (人乘) refers to the Three Refuges and the Five Precepts, transporting beings beyond the three evil realms and into the human realm, like a small boat that can only cross a stream. 2. The Deva Vehicle (天乘) refers to the superior ten good deeds and the four dhyanas and eight samadhis, transporting beings beyond the four continents and reaching the upper realms, like a small boat that can cross a small river. 3. The Sravaka Vehicle (声闻乘) refers to the Four Noble Truths. 4. The Pratyekabuddha Vehicle (缘觉乘) refers to the Twelve Links of Dependent Origination. Both can transport beings beyond the three realms, reaching Nirvana with remainder and Nirvana without remainder, achieving Arhatship and Pratyekabuddhahood, like a large boat that can cross a large river. 5. The Bodhisattva Vehicle (菩萨乘) refers to the six paramitas of compassion and wisdom, transporting all beings --------------------------------------------------------------------------------
Chinese
超三界三乘之境。至无上菩提大般涅槃之彼岸。如乘舶过海也。今此经者。谓是人天乘所摄。在小乘藏中。三辨定宗旨。三辨定宗旨者。此经以孝顺设供。拔苦报恩为宗。今以二门分别。一释行相。二配句数。初者为目连。本为孝诚欲酬恩德。力所未及故先出家。是以始得六通。便观三界见其亡母生饿鬼中。虽饷香饭旋成猛火。悲号投佛。佛教设于盆供。拔冥途身脱一劫苦。不辜生育大报劬劳。细详经旨备斯四义。二配句数者。有四四句。一孝顺两字。自有四句。一孝而非顺。如三牲之养等。二顺而非孝。如病索禁忌之食而即供。欲行非为之事而不谏等。三亦孝亦顺。谓有隐无犯。三谏而随顺色。观志三年无改。四非孝非顺。如水中葬父之类。二以孝顺设供。相对复为四句。一孝顺非设供。如董黯王祥等。二设供非孝顺。为己求福而修斋等。三俱是。即盂兰盆会。四俱非。谓逆而悭也。三以孝顺对拔苦。亦为四句。一孝顺非拔苦。谓董永等。二拔苦非孝顺。谓救他人之苦。三俱是。即兰盆会。四俱非。谓逆小之人也。四以孝顺对报恩亦为四句。一孝顺非报恩。护发肤不骄危非法不言等。二报恩非孝顺。扶轮报一餐修行报施主等。三俱是。盂兰盆会也。四俱非。谓辜恩逆人。今修此一门。即圆四行所得功德何可校量。实 现代汉语译本 超越三界（欲界、色界、无色界）和三乘（声闻乘、缘觉乘、菩萨乘）的境界，到达无上菩提（至高无上的觉悟）和大般涅槃（完全的寂灭）的彼岸，就像乘坐船只渡过大海一样。现在这部经，是属于人天乘所摄，包含在小乘藏中。 三辨定宗旨： 所谓三辨定宗旨，是指这部经以孝顺设供、拔苦报恩为宗旨。现在用两个方面来分别说明：一是解释其行为表现，二是配合句子的数量。首先说行为表现，是为了目连（释迦牟尼佛的十大弟子之一，以神通第一著称）最初因为孝顺的诚心想要报答父母的恩德，但凭自己的力量无法做到，所以先出家修行。因此一开始获得六神通（天眼通、天耳通、他心通、宿命通、神足通、漏尽通），就观察到三界，看见他死去的母亲投生到饿鬼道中。即使供养香饭，也立刻变成猛烈的火焰。他悲伤地号哭，向佛陀求助。佛陀教导他设置盂兰盆供（一种佛教仪式），使他母亲脱离冥途之身，摆脱一劫的痛苦，不辜负父母生育的大恩和辛勤的劳苦。仔细分析经文的旨意，具备这四种含义。 二是配合句子的数量，有四个四句。一是‘孝顺’两个字，自身就有四句：一是孝而不顺，比如用三牲（牛、羊、猪）来供养父母等；二是顺而不孝，比如父母生病想吃禁忌的食物就立刻供奉，想做不合法的事情而不劝谏等；三是既孝又顺，就是指有缺点就隐瞒，不冒犯父母，多次劝谏而顺从父母的脸色，观察父母的志向三年都没有改变；四是不孝也不顺，比如把死去的父亲葬在水里之类的事情。 二是以‘孝顺设供’相对，又成为四句：一是孝顺而不设供，比如董黯（东汉孝子）和王祥（二十四孝之一）等；二是设供而不孝顺，为了自己求福而修行斋戒等；三是既孝顺又设供，就是盂兰盆会；四是既不孝顺也不设供，就是指忤逆而吝啬的人。 三是以‘孝顺’对‘拔苦’，也成为四句：一是孝顺而不拔苦，比如董永（二十四孝之一）等；二是拔苦而不孝顺，比如救助其他人的痛苦；三是既孝顺又拔苦，就是盂兰盆会；四是既不孝顺也不拔苦，就是指忤逆的小人。 四是以‘孝顺’对‘报恩’，也成为四句：一是孝顺而不报恩，比如保护头发和皮肤，不让自己陷入危险，不去做非法的事情等；二是报恩而不孝顺，比如扶助车轮来报答一餐饭的恩情，修行来报答施主的恩情等；三是既孝顺又报恩，就是盂兰盆会；四是既不孝顺也不报恩，就是指辜负恩情、忤逆不孝的人。现在修习这一法门，就圆满了这四种行为，所得到的功德怎么可以衡量呢？确实是这样。