English
English version: Here, all are called monasteries. Regarding the matter of purchasing gardens and planting trees, the *Nirvana Sutra* says that Sudatta (Anathapindika, giver to the unprotected), a wealthy man, went to Rajagriha (Rājagṛha, city in ancient India) to seek a bride for his son. Because he saw the Buddha, he developed faith and requested the Buddha to preach in Shravasti (Śrāvastī, ancient Indian city). The Buddha sent Sariputra (Śāriputra, one of the Buddha's chief disciples) to choose a place to live first. Sariputra chose the garden of Prince Jeta (Jetavana Anathapindika, Jeta's grove). The wealthy man asked to buy it, and the prince jokingly said, 'If you cover the ground with gold, I will sell it to you.' The wealthy man was about to pay the gold. The prince said, 'It was a joke.' So they jointly asked someone to adjudicate the matter. The adjudicator ruled that it should be done according to what was said earlier. The wealthy man loaded gold and spread it on the ground, leaving only one corner uncovered. Seeing that he did not spare wealth, the prince knew the Buddha's excellence, so he donated the remaining land to build gates and houses. He donated the trees in the garden as shade. The two jointly built a monastery and invited the Buddha to live there. Therefore, it is called Jetavana (Jetavana, Jeta's grove) and so on. The reason for the lack of assembly accomplishment is simply that the text is abbreviated. Such as the *Anitya Sutra* (Impermanence Sutra) and so on. However, at a specific time, there must be a gathering of disciples, so the end of the sutra says that the fourfold disciples joyfully practice. 2. Preface of Initiation (6). Initiation: This sutra takes filial piety and relieving suffering as its purpose, so it relies on the cause of rescuing the mother as the initiation. The text is divided into six parts. First, Maudgalyayana's (Mahāmaudgalyāyana, one of the Buddha's chief disciples) attainment of the Way is complete. Second, knowing the kindness and wanting to repay it. Third, eagerly searching everywhere. Fourth, finding the location. Fifth, crying bitterly and going to rescue. Sixth, bad habits appear. First is Maudgalyayana's attainment of the Way is complete. Mahamaudgalyayana (Mahāmaudgalyāyana, one of the Buddha's chief disciples) initially obtained the six superknowledges. This person's surname is Mahamaudgalyayana. In the Tang Dynasty, it is translated as Lushu Shi. In their country, in ancient times, there were immortals who often ate green beans. The Venerable One is of their race. His name is Nikula (Nikula, name of a tree). The Venerable One's parents gave birth to the Venerable One because they worshiped this tree god, so they gave him this name. He is the son of the assistant minister in Rajagriha (Rājagṛha, city in ancient India). At that time, people valued his race, so they called him by his clan name. Initially obtained the six superknowledges, 'initially' means 'first'. He first attained the holy path and then liberated his parents. Originally, he cultivated the path because of his parents. Although the paths are not different, the original vows are different. Therefore, not all holy ones are necessarily like this. The six superknowledges are: 1. Supernormal power (iddhi-vidhā, supernormal power). Because wisdom has attained the supernormal realm, it is also called the 'power of as-you-wish'. The body can go wherever it wants according to its intention. 2. Heavenly eye (dibba-cakkhu, divine eye). 3. Heavenly ear (dibba-sota, divine ear). Able to see, able to hear. --------------------------------------------------------------------------------
Chinese
闻若近若远。障内障外色声等故。四宿命通。能知宿世本生本事故。五他心通。谓于定散漏无漏心。一切能知故。六漏尽通。谓身中漏尽而能知故。六皆无拥故总名通。二知恩欲酬。 欲度父母报乳哺之恩 度谓度脱。然报恩两字。但是通标虚位。度脱正是其报。乳谓母乳。哺是嚼哺。然父母有远近。恩有轻重。报有分全。远者七世乃至多世。近者即生此身。七世者。外教所宗。人以形质为本传体相续。以父祖已上为七世故。偏尊于父。佛教所宗。人以灵识为本。四大形质为灵识所依。世世生生皆有父母。生养此身。已去乃至七生所生父母为七世也。然寄托之处。惟在母胎。生来乳哺怀抱亦多是母。故偏重母。是以经中但云报乳哺之恩也。乃至多世者。于中偏取归依佛已来所有生身父母。能生我身修道器故。诸佛成道之时。多生父母皆相会遇。闻法获益。恩有轻重者。此生父母最重。余渐轻也。报有分全者。侍养一生为分。度脱多生为全。故经云。左肩担父。右肩担母。遍行大地。亦不能报恩。故知此生所报为分。设同孟宗董黯董永之类。亦为分也。今经云。欲度父母者。意令得道。明其全也。若总不报。便是不孝罪人。况加逆事。且泛论一切人恩。华严经云。不知恩者多遭横死。观佛相海经云。有恩不报。是 现代汉语译本 闻若近若远：因为有障碍物内外，有颜色、声音等等的缘故。 四、宿命通（Nostalgia）：能够知道过去世的本生故事和事故。 五、他心通（Telepathy）：能够知道禅定和散乱、有漏和无漏的一切心念。 六、漏尽通（Asavakkhaya）：因为自身中的烦恼已经断尽而能够知晓。 这六种神通都没有阻碍，所以总称为‘通’。 二、知恩欲酬： 想要度化父母，报答乳哺之恩：‘度’是指度脱。然而‘报恩’这两个字，只是一个通用的虚位，度脱才是真正的报答。‘乳’是指母亲的乳汁，‘哺’是指咀嚼后喂食。然而父母有远近之分，恩情有轻重之别，报答有部分和全部之分。远的是七世乃至多世，近的是今生此身。外道所尊崇的，认为人以形体为根本，传承体相延续，以父亲祖先以上为七世，所以偏重于父亲。佛教所尊崇的，认为人以灵识为根本，四大形体是灵识所依附的。世世生生都有父母，生养此身，从今生往上推到七生所生的父母为七世。然而寄托之处，唯有在母胎之中。出生后的哺乳和怀抱也多是母亲，所以偏重于母亲。因此经中只说报答乳哺之恩。‘乃至多世’是指，其中偏取归依佛以来所有的生身父母，因为他们能生养我的身体，成为修道的器皿。诸佛成道的时候，多生父母大多会相会，听闻佛法获得利益。恩情有轻重之别，今生的父母最重，其余的逐渐减轻。报答有部分和全部之分，侍奉供养一生是部分，度脱多生是全部。所以经中说：‘左肩担着父亲，右肩担着母亲，走遍大地，也不能报答父母的恩情。’所以知道今生所报答的是部分。即使像孟宗、董黯、董永之类的人，也只是部分。现在经中说：‘想要度化父母’，意思是让他们得道，表明是全部。如果总是不报答，就是不孝的罪人，更何况是做违逆的事情。且泛泛地谈论一切人的恩情，《华严经》说：‘不知恩的人多会遭受横死。’《观佛相海经》说：‘有恩不报，是……’
English
English version Hearing, whether near or far: because of the presence of obstacles inside and outside, such as colors, sounds, and so on. Fourth, the Divine Eye of Knowing Past Lives (宿命通, Nostalgia): able to know the past lives' birth stories and events. Fifth, the Divine Eye of Knowing Others' Minds (他心通, Telepathy): able to know all thoughts, whether in meditation or scattered, defiled or undefiled. Sixth, the Divine Eye of the Extinction of Outflows (漏尽通, Asavakkhaya): because the outflows within oneself have been exhausted and one is able to know. These six divine powers are without obstruction, so they are collectively called 'divine powers'. Second, Knowing Gratitude and Desiring to Repay: Desiring to liberate parents to repay the kindness of milk and feeding: 'Liberate' means to deliver. However, the words 'repay gratitude' are just a general placeholder; liberation is the true repayment. 'Milk' refers to mother's milk, 'feeding' refers to chewing and feeding. However, parents are distant and near, kindness is light and heavy, and repayment is partial and complete. Distant is seven lifetimes or even many lifetimes, near is this present life. What external teachings revere is that people take physical form as the root, transmitting the body's appearance continuously, taking fathers and ancestors above as seven lifetimes, so they value fathers. What Buddhism reveres is that people take spiritual consciousness as the root, the four great elements of physical form are what spiritual consciousness relies on. In every life, there are parents who give birth to and raise this body, counting back from this life to the parents born in the previous seven lives as seven lifetimes. However, the place of reliance is only in the mother's womb. Breastfeeding and holding are mostly done by the mother, so mothers are valued more. Therefore, the sutra only speaks of repaying the kindness of milk and feeding. 'Even many lifetimes' refers to, among them, particularly taking all the parents who gave birth to this body since taking refuge in the Buddha, because they can give birth to my body, making it a vessel for cultivating the Way. When Buddhas attain enlightenment, parents from many lifetimes mostly meet, hear the Dharma, and gain benefits. Kindness has light and heavy distinctions, the parents of this life are the heaviest, and the rest gradually lighten. Repayment has partial and complete distinctions, serving and supporting for a lifetime is partial, liberating many lifetimes is complete. Therefore, the sutra says: 'Carrying the father on the left shoulder and the mother on the right shoulder, walking all over the earth, one still cannot repay the kindness of parents.' Therefore, one knows that what is repaid in this life is partial. Even those like Meng Zong, Dong An, and Dong Yong are only partial. Now the sutra says: 'Desiring to liberate parents,' meaning to enable them to attain the Way, indicating completeness. If one does not repay at all, one is an unfilial sinner, let alone doing rebellious things. And generally speaking of the kindness of all people, the *Avatamsaka Sutra* says: 'Those who do not know gratitude often suffer violent deaths.' The *Sutra on Observing the Buddha's Physical Marks* says: 'Not repaying kindness is...' --------------------------------------------------------------------------------
Chinese
阿鼻因诸恩尚然。况于父母。父母之恩无可校量。故诗云。蓼蓼者莪匪莪伊蒿。哀哀父母生我劬劳。乃至无父可怙无母可恃。出则衔恤入则靡至。父兮生我。母兮鞠我。抚我畜我。长我育我。顾我。复我。出入腹我。欲报之德昊天罔极。故三藏云。父母义高天地恩深巨海。是以系仰顾腹之恩。思答劬劳之德。父母恩重经云。父母怀抱含笑未语和和弄声。饥时须食非母不哺。渴时须饮非母不乳(云云)。计论母恩昊天罔极。呜呼慈母云何可报(云云)。至于行来东西邻里井灶碓磨。不时还家。母忽心惊。两乳流出。即知我儿家中忆我。即便还家。问详此经文浅朴。偏诫贫贱之流何也。答君子自孝故。偏诫小人。又君子有箪瓢之贫。何妨确磨等事。又偏叙艰勤之语。始彰鞠养之劳耳。又云。其儿遥见母来。或在栏车摇头弄脑。或复曳腹随行呜呼向母。母为其子曲身下就。长舒两手摩拭尘土。呜和其口。开怀出乳。以乳乳之。母见儿欢。儿见母喜。二情相交恩爱慈重。莫复过是(云云)。既生长大朋友相随。梳头摩发欲得好衣覆盖其身。敝衣故破父母自着。新好绵帛先与其子。至于行来官私急疾。倾心南北。逐子东西。横簪头上。子渐长大。为与索妻。得他女子父母转疏。私房室内共相语乐。父母年老气力衰微。终朝至暮不 现代汉语译本 阿鼻地狱（Avici）中的众生尚且知道感恩，更何况是对于父母呢？父母的恩情是无法估量的。所以诗经上说：‘看那长长的莪蒿啊，却不是莪蒿而是青蒿。可怜我的父母啊，生我养我多么辛劳！’甚至到了无父可靠，无母可依的地步，出门在外满怀忧伤，回到家中也无所依靠。父亲啊，你生养了我；母亲啊，你养育了我。你们抚慰我，养活我，让我长大，教育我，照顾我，保护我，时时刻刻挂念着我。想要报答你们的恩德，就像广阔的天空一样没有边际。所以三藏经书上说：父母的恩情比天地还高，比大海还深。因此，要时刻想着父母怀抱、喂养的恩情，想着报答父母养育的辛劳。父母恩重经上说，父母怀抱着孩子，含笑不语，发出和谐的声音逗弄着他。饥饿的时候需要食物，不是母亲就不会喂哺；口渴的时候需要饮水，不是母亲就不会哺乳（等等）。计算起来，母亲的恩情就像广阔的天空一样没有边际。唉，慈祥的母亲啊，要怎样才能报答您呢（等等）。至于（孩子）走来走去，在东西邻里、井边、灶旁、石碓、石磨旁玩耍，不时常回家，母亲忽然心惊，两乳涌出乳汁，就知道我的孩子在家中想念我了。就立刻回家。仔细询问。这段经文浅显朴实，为什么偏偏告诫贫贱之人呢？回答说，因为君子自然懂得孝顺，所以偏偏告诫小人。而且君子即使有箪食瓢饮的贫困，又何妨做舂米磨面等事情呢？而且偏偏叙述艰辛勤劳的话语，才能彰显养育的辛劳啊。经上又说，那孩子远远地看见母亲来了，或者在栏杆车旁摇头晃脑，或者拖着肚子跟随母亲行走，呜呜地哭着走向母亲。母亲为了孩子弯下身子，伸出双手擦拭孩子身上的尘土，用嘴发出‘呜’的声音哄他，敞开怀抱露出乳房，用乳汁喂养他。母亲看见孩子欢喜，孩子看见母亲高兴，两种情感交融，恩爱慈重，没有比这更甚的了（等等）。等到孩子渐渐长大，朋友们相随，梳头抹发想要穿好衣服遮盖身体，破旧的衣服父母自己穿着，崭新美好的丝绸先给孩子穿。至于为了孩子奔波，处理官府私人的紧急事务，倾尽心力南北奔走，追随孩子东西奔波，头上横插着发簪。孩子渐渐长大，为他寻找妻子，娶了别的女子后，（孩子）和父母渐渐疏远，在私密的房间里一起说笑快乐，父母年老体衰，从早到晚不...