English
English version Even beings in Avici (the hell of incessant suffering) know gratitude, how much more so should we towards our parents? The kindness of parents is immeasurable. Therefore, the Book of Odes says: 'Look at the long artemisia, but it is not artemisia but wormwood. Alas, my parents, you bore me and toiled for me!' Even to the point of having no father to rely on, no mother to depend on, going out with sorrow and returning with nothing to rely on. Father, you gave me life; Mother, you nurtured me. You comforted me, fed me, raised me, educated me, cared for me, protected me, and always thought of me. Wanting to repay your kindness is like trying to measure the boundless sky. Therefore, the Tripitaka (Three Baskets of Buddhist scriptures) says: The kindness of parents is higher than heaven and earth, deeper than the vast ocean. Therefore, we should always remember the kindness of being held and fed by our parents, and think of repaying the labor of their upbringing. The Sutra on the Profound Kindness of Parents says, parents hold their child, smiling silently, making harmonious sounds to amuse him. When hungry, he needs food, and only his mother will feed him; when thirsty, he needs drink, and only his mother will nurse him (etc.). Calculating it, the kindness of a mother is like the boundless sky. Alas, compassionate mother, how can we repay you (etc.)? As for (the child) walking around, playing in the east and west neighborhoods, by the well, by the stove, by the mortar, by the millstone, not often returning home, the mother suddenly feels a pang in her heart, and milk flows from her breasts, knowing that my child is missing me at home. She immediately returns home. Inquiring in detail. This sutra is simple and plain, why does it particularly admonish the poor and lowly? The answer is, because a gentleman naturally knows filial piety, so it particularly admonishes the petty person. Moreover, even if a gentleman has the poverty of a single basket of rice and a gourd of water, what prevents him from doing things like husking rice and grinding flour? And particularly narrating the words of hardship and toil, only then can the labor of upbringing be highlighted. The sutra also says, the child sees his mother coming from afar, or shakes his head and wags his brain by the railing cart, or drags his belly following his mother, crying and going towards his mother. The mother bends down for the child, stretches out her hands to wipe the dust off the child, makes a 'woo' sound with her mouth to coax him, opens her arms and exposes her breasts, and feeds him with milk. The mother sees the child happy, the child sees the mother happy, the two emotions intertwine, love and compassion are heavy, there is nothing more than this (etc.). When the child gradually grows up, friends accompany him, combing his hair and wanting good clothes to cover his body, the old and broken clothes the parents wear themselves, the new and good silk the parents give to the child first. As for running around for the child, handling official and private urgent matters, pouring out their hearts and running north and south, following the child running east and west, with hairpins stuck horizontally in their hair. The child gradually grows up, finding a wife for him, after marrying another woman, (the child) gradually becomes distant from his parents, laughing and happy together in private rooms, the parents are old and weak, from morning to night not... --------------------------------------------------------------------------------
Chinese
来借问。或复父孤母寡独守空房。犹如客人寄止他舍。常无恩爱。或无襦被寒冻苦辛。厄难遭之太甚。年老色衰多饶蚤虱。夙夜不卧长吟叹息。何罪宿愆。生此不孝之子。或时呼唤。瞋目惊怒尽不从顺。妇儿骂詈低头含笑(云云)。帝释梵王诸天人民。一切众会。闻经欢喜发菩提心。号哭动地泪下如雨。评曰。细思其事诚哉是言。或有母不如此儿不如彼者。百中无一也。良繇众生无始无明迷真执妄。既根本颠倒故。枝末一一皆然。祸哉凡愚。云何可度。三攀慕遍寻。 即以道眼观视世间 观求生处是天眼通。繇证道而得故云道眼。世间有二。谓三界是器世间。六道是有情世间。然尊者丧亲之日犹是凡夫。不知父母生于何道。今成圣果力。可追求故。以天眼上下观视于三界处寻六道身。得通便观。故云即也。四得见所在。 见其亡母生饿鬼中。不见饮食皮骨连立 本观世间俱寻父母。父生乐处不假施劳。既非经宗故此不述。母生鬼道已属三涂。复在饿中。是鬼之极苦。拔济苦者唯盂兰盆。发起正宗意在斯也。生饿鬼中是异熟果。酬引业故。不见饮食是等流果。酬满业故。是悭贪业之果也。皮骨连立是增上果。准正理论。鬼本住在此洲之下五百繇旬。纵广亦尔。有琰魔罗界。从此展转散取余方。人间一月为一 现代汉语译本： 前来请教。或者有父亲去世、母亲守寡，独自一人守着空房。就像客人寄住在别人的房子里一样，常常没有恩爱。或者没有棉衣被褥，遭受寒冷和困苦。灾难降临得太过分。年老色衰，身上长满跳蚤和虱子。日夜不能安睡，长声叹息。是犯了什么罪，前世有什么过错，生下这样不孝顺的儿子。有时呼唤他，他却瞪眼发怒，一点也不顺从。媳妇和孩子谩骂，（母亲）只能低头含笑（等等）。帝释（Indra，天神之王）、梵王（Brahma，色界天之主）以及诸天人民，所有在场的听众，听了经文都欢喜，发菩提心。号啕大哭，哭声震动大地，眼泪像下雨一样。评论说，仔细想想这件事，确实是这样。或者有母亲不像这样，儿子不像那样的，一百个里面也没有一个。这是因为众生从无始以来就被无明所迷惑，迷失了真理而执着于虚妄。既然根本颠倒了，所以枝末也一一都是这样。真是可悲啊，凡夫愚昧之人，要怎样才能得度呢？三番五次地四处寻找。 于是用道眼观察世间，观察寻找（母亲）所生的去处，这是天眼通（divine eye，一种超自然能力）。因为证得了道才能得到，所以称为道眼。世间有两种，即三界（three realms，欲界、色界、无色界）是器世间，六道（six realms，天、人、阿修罗、地狱、饿鬼、畜生）是有情世间。然而尊者（尊称）丧亲的时候还是凡夫，不知道父母生在哪个道。现在成就了圣果的力量，可以追寻了，所以用天眼上下观察三界之处，寻找六道之身。得到了神通便能观察，所以说是‘即’。 看见他去世的母亲生在饿鬼道中，没有饮食，皮包骨头连在一起。本来观察世间是为了寻找父母，父亲生在快乐的地方，不需要施加劳力。既然不是经文的主旨，所以这里不叙述。母亲生在鬼道，已经属于三恶道（three evil realms，地狱、饿鬼、畜生），又在饿鬼道中，是鬼道中最极端的痛苦。拔除救济这种痛苦的，只有盂兰盆（Ullambana，一种佛教仪式）。发起正宗的用意就在这里。生在饿鬼道中是异熟果（Vipaka-phala，由业力产生的果报），酬偿引业的缘故。没有饮食是等流果（Nisyanda-phala，与先前行为相似的果报），酬偿满业的缘故。这是悭贪业的果报。皮包骨头连在一起是增上果（Adhipati-phala，对其他事物产生影响的果报），根据《阿毗达摩俱舍论》（Abhidharmakosa）的说法，鬼本来住在阎魔罗界（Yamaraja realm，地狱之王的领域）之下五百由旬（Yojana，古印度长度单位），纵横也是这样。从这里辗转散布到其他地方。人间一个月是（鬼道）一天。
English
English version: Coming to inquire. Or perhaps a father has died, and a mother is widowed, alone guarding an empty room. Like a guest lodging in another's house, there is often no love or affection. Or perhaps there are no warm clothes or bedding, suffering from cold and hardship. Calamities befall them excessively. Old age brings decline, and they are infested with fleas and lice. Unable to sleep day and night, they sigh and lament. What sins or past transgressions have caused them to give birth to such an unfilial son? Sometimes when they call out to him, he glares and becomes angry, refusing to obey in the slightest. The daughter-in-law and children scold and berate, (the mother) can only lower her head and smile (and so on). Indra (Indra, king of the gods), Brahma (Brahma, lord of the Form Realm), and all the gods and people, all those present at the assembly, hearing the sutra rejoice and generate Bodhicitta (Bodhicitta, the mind of enlightenment). They wail and cry, their weeping shaking the earth, tears falling like rain. The commentary says, 'Reflecting carefully on this matter, it is indeed true. Or there are mothers who are not like this, and sons who are not like that, but there is not even one in a hundred.' This is because sentient beings, from beginningless time, are deluded by ignorance, lost in illusion and clinging to falsehood. Since the root is inverted, the branches and leaves are all like this. Alas, foolish and ignorant beings, how can they be delivered? Seeking everywhere, again and again. Then, using his Dharma eye (divine eye, a supernatural ability), he observed the world, seeking the place where (his mother) was born. This is the divine eye. Because it is obtained through the attainment of the Dharma, it is called the Dharma eye. There are two kinds of world: the three realms (three realms, the Desire Realm, the Form Realm, and the Formless Realm) are the container world, and the six realms (six realms, gods, humans, asuras, hell-beings, hungry ghosts, and animals) are the sentient world. However, when the Venerable (a respectful title) lost his parents, he was still an ordinary person, not knowing which realm his parents were born into. Now, having attained the power of the holy fruit, he can seek them out. Therefore, using his divine eye, he observed up and down in the three realms, seeking the body in the six realms. Having obtained the power of spiritual penetration, he could observe, so it is said 'then'. He saw that his deceased mother was born in the realm of hungry ghosts, without food or drink, her skin and bones connected. Originally, observing the world was to seek his parents. His father was born in a place of happiness, not requiring any effort. Since it is not the main point of the sutra, it is not described here. His mother was born in the realm of ghosts, already belonging to the three evil realms (three evil realms, hell, hungry ghosts, and animals), and furthermore in the realm of hungry ghosts, which is the most extreme suffering of the ghost realm. The only thing that can relieve and rescue this suffering is Ullambana (Ullambana, a Buddhist ceremony). The intention of initiating the orthodox teaching lies here. Being born in the realm of hungry ghosts is the Vipaka-phala (Vipaka-phala, the result of karma), repaying the karma that draws one into that realm. Having no food or drink is the Nisyanda-phala (Nisyanda-phala, a result similar to the previous action), repaying the karma that completes the action. This is the result of the karma of stinginess and greed. Skin and bones connected is the Adhipati-phala (Adhipati-phala, the result that influences other things), according to the Abhidharmakosa (Abhidharmakosa), ghosts originally reside five hundred yojanas (Yojana, an ancient Indian unit of length) below the continent of Jambudvipa (Jambudvipa, the continent where humans live), and the width and breadth are also the same. From there, they are scattered and dispersed to other places. One month in the human realm is one day (in the ghost realm). --------------------------------------------------------------------------------
Chinese
日。乘此积月积年寿五百岁。然鬼有三种。一无财鬼。以无福德不得食故。二少财鬼。少得净妙饮食故。三多财鬼。多得净妙饮食故。此三种鬼复各有三。无财三者。一炬口鬼。谓火炬炎炽常从口出。繇是前生烧坏村栅焚炙贤良。以此求财堕于地狱。从地狱出堕此鬼中。故正法念经云。若人贪嫉枉夺人财。破人城郭杀害抄掠得财。奉王大臣。转增凶暴。堕炽然饿鬼中。二针咽鬼。谓头大如山。咽如针孔。繇于破斋夜食盗窃众僧之食故。故斋法清净经云。目连路逢数百万鬼。头如大山等。三臭口鬼。谓口中腐臭自恶受苦。以多贪名利自是非他。赞叹恶人毁谤贤善故。据此三种。宁吞铁丸不食信施。少财三者。一针毛鬼。毛利如针行便自刺。为贪利故。妄行针炙及刺畜生。但为求财不愈疾故。二臭毛鬼。毛利而臭自拔受苦。繇于贩卖猪羊烹宰鹅鸭。汤烂刀剥楚痛难堪。地狱罪终堕斯鬼趣。三大瘿鬼。咽垂大瘿自决啖脓。繇嫉妒于人常怀瞋恨故。多财三者。一得弃鬼。谓常得祭祀所弃食故。繇于罪多福少少施多悭。弃掷之物方惠施故。二得失鬼。谓常得巷陌所遗食故。以于现财常生悭着。疑欲失者而方舍故。三势力鬼。谓夜叉罗刹毗舍阇等。所受富乐类于人天。或依树林。或住山谷。或居灵庙或处空宫。形竖而行。属于鬼趣 日。他们乘坐这种福报可以活五百年。然而，鬼有三种。第一种是无财鬼（因为没有福德而无法获得食物）。第二种是少财鬼（只能获得少量不干净的食物）。第三种是多财鬼（可以获得大量干净美好的食物）。这三种鬼又各自有三种。无财鬼三种：第一种是炬口鬼（他们的口中经常冒出火焰）。这是因为前世烧毁村庄，焚烧贤良之人而求财，因此堕入地狱。从地狱出来后，堕入这种鬼道。所以《正法念经》说：‘如果有人贪婪嫉妒，枉自夺取他人钱财，破坏他人城池，杀害抢掠而获得钱财，用来奉承国王大臣，反而更加凶暴，就会堕入炽燃饿鬼中。’第二种是针咽鬼（他们的头大如山，咽喉却细如针孔）。这是因为破戒在晚上吃东西，盗窃众僧的食物。所以《斋法清净经》说：‘目连尊者在路上遇到数百万鬼，他们的头都像大山一样大。’第三种是臭口鬼（他们的口中腐臭，自己也因此受苦）。这是因为贪图名利，自以为是，诽谤他人，赞叹恶人，毁谤贤良之人。’根据这三种情况，宁愿吞铁丸也不要吃信徒的布施。少财鬼三种：第一种是针毛鬼（他们的毛发像针一样锋利，行走时会刺伤自己）。这是因为贪图利益，妄自行针灸，以及刺伤畜生，只是为了求财而不能治病。第二种是臭毛鬼（他们的毛发锋利而恶臭，自己拔掉也会受苦）。这是因为贩卖猪羊，烹宰鹅鸭，用开水烫，用刀剥皮，痛苦难堪，地狱罪受完后，堕入这种鬼道。第三种是大瘿鬼（他们的咽喉垂着大瘿，自己咬破吃脓）。这是因为嫉妒他人，经常怀有嗔恨心。多财鬼三种：第一种是得弃鬼（他们经常得到祭祀所丢弃的食物）。这是因为罪多福少，吝啬施舍，只把丢弃的东西才拿来布施。第二种是得失鬼（他们经常得到巷陌里别人遗失的食物）。因为对于现有的钱财经常产生吝啬执着，怀疑要失去才肯施舍。第三种是势力鬼（比如夜叉（Yaksha，一种守护神），罗刹（Rakshasa，一种恶鬼），毗舍阇（Pisaca，一种食人鬼）等）。他们所享受的富乐类似于人天。或者依靠树林，或者居住在山谷，或者居住在灵庙，或者住在空旷的宫殿里，直立行走，属于鬼道。