English
Day. Riding on this accumulated merit, they live for five hundred years. However, there are three types of ghosts. The first is the 'wealthless ghost' (because they lack merit and cannot obtain food). The second is the 'lesser wealth ghost' (they only obtain a small amount of unclean food). The third is the 'abundant wealth ghost' (they obtain a large amount of clean and wonderful food). These three types of ghosts each have three sub-types. The three types of wealthless ghosts are: first, the 'torch-mouth ghost' (flames constantly emerge from their mouths). This is because in their previous lives, they burned down villages and incinerated virtuous people to seek wealth, thus falling into hell. After emerging from hell, they fall into this ghost realm. Therefore, the *Saddharma Smṛtyupasthāna Sūtra* says: 'If people are greedy and jealous, unjustly seize the wealth of others, destroy their cities, and kill and plunder to obtain wealth, which they then offer to kings and ministers, further increasing their ferocity, they will fall into the burning hungry ghost realm.' The second is the 'needle-throat ghost' (their heads are as large as mountains, but their throats are as narrow as needle holes). This is because they broke precepts by eating at night and stole food from the monastic community. Therefore, the *Sutra on Pure Observance* says: 'Maudgalyayana encountered millions of ghosts on the road, their heads as large as mountains.' The third is the 'foul-mouth ghost' (their mouths are rotten and foul, causing them to suffer). This is because they are greedy for fame and profit, self-righteous, criticize others, praise evil people, and slander the virtuous. According to these three cases, they would rather swallow iron balls than eat the offerings of believers. The three types of lesser wealth ghosts are: first, the 'needle-hair ghost' (their hairs are as sharp as needles, and they prick themselves when they walk). This is because they are greedy for profit, recklessly perform acupuncture, and pierce livestock, only seeking wealth without healing the illness. The second is the 'foul-hair ghost' (their hairs are sharp and foul, and they suffer when they pull them out). This is because they sell pigs and sheep, and cook and slaughter geese and ducks, scalding them with boiling water and peeling their skin with knives, causing unbearable pain. After their hellish punishment ends, they fall into this ghost realm. The third is the 'large goiter ghost' (their throats hang with large goiters, and they bite them open to eat pus). This is because they are jealous of others and constantly harbor hatred. The three types of abundant wealth ghosts are: first, the 'discarded ghost' (they often obtain discarded food from sacrifices). This is because they have more sins than merits, are stingy with giving, and only offer discarded things as charity. The second is the 'lost-and-found ghost' (they often obtain lost food from the streets and alleys). This is because they are constantly stingy and attached to their existing wealth, and only give when they fear losing it. The third is the 'powerful ghost' (such as Yakshas (Yaksha, a type of guardian deity), Rakshasas (Rakshasa, a type of demon), Pisacas (Pisaca, a type of flesh-eating demon), etc.). The wealth and happiness they enjoy are similar to those of humans and gods. They may rely on forests, or live in valleys, or reside in sacred temples, or dwell in empty palaces, walking upright, belonging to the ghost realm. --------------------------------------------------------------------------------
Chinese
。此等变化多端者。繇于因地罪福不精苦乐之因相杂作故。付法藏传说。僧伽耶舍比丘。游大海边见妙宫殿。其家锁二鬼等。今尊者之亲。是无财鬼中炬口鬼也。又有处说。饿鬼有三种。一外障。得遇水时即见有人执刀仗等而障碍故。二内障。口有火炬。或咽如针故。三无障。见河是猛火。或食粪秽。或自割身肉食啖等。今尊者之亲当内障也。上来诸鬼皆繇自心因行所招。果报必应。譬如影响繇于形声。虽父母至亲不相替代。故诸智者宜各励心。傥遇善缘不应空过。一朝去世谁为修崇。纵托子孙七分获一。况无孝子。悔恨何追。且浊世凡流鲜怀仁孝。唯忧妻子。岂念幽灵。贫贱者迫以饥寒。富贵者荒于财色。设能追福厌课者多。竭力罄心万中无一。世途目击岂不昭然。故恩重经云。夫妻和合同作五逆。彼时呼唤急速走使。父母之语十唤九违。不相从顺骂詈瞋目。生存尚尔。殁后可知。自既不仁。儿岂能孝。故昔有送父林野。乃持舆回归。以古观今虽途迹异而心同也。五恸哭往救。 目连悲哀。即以钵盛饭往饷其母 悲哀者。生育恩重如上所陈。死别隔生忽然再见。纵使颜容仍旧亦可啼泣悲伤。况睹鬼形皮骨连立。喉中烟焰腹里空虚。苦似倒悬命唯喘息。岂不能碎身擗踊竭气号啕。恨罪逆之偷安。痛慈亲之受苦。 现代汉语译本：这些变化多端的情况，是由于在因地时对罪与福的区分不够精细，苦与乐的因相互混杂造成的。根据《付法藏传》记载，僧伽耶舍比丘在大海边见到美妙的宫殿，但那家人却锁着两个鬼等等。现在尊者的母亲，就是无财鬼中的炬口鬼。还有一种说法，饿鬼有三种：第一种是外障，当它们遇到水时，就会看到有人拿着刀枪等武器来阻碍它们；第二种是内障，它们的口中有火炬，或者咽喉细如针；第三种是无障，它们看到河流是猛烈的火焰，或者吃粪便污秽之物，或者自己割下身上的肉来吃。现在尊者的母亲应当属于内障鬼。以上这些鬼都是由于自己内心的行为所招致的，果报必定会应验，就像影子和声音一样，是相互依存的。即使是父母至亲，也不能互相替代承受果报。所以，各位智者应该各自努力修行，如果遇到好的机缘，不应该轻易错过。一旦去世，谁来为你修行积福呢？即使寄托于子孙，也只能获得七分之一的功德，更何况是没有孝顺的子孙呢？到那时后悔也来不及了。况且，这污浊的世道中，人们很少有仁爱孝顺之心，只忧虑妻子儿女，哪里会想到地狱中的亡灵呢？贫穷卑贱的人被饥寒所迫，富贵的人沉迷于钱财美色。即使有人能追福，也大多是敷衍了事，竭尽全力、真心实意的人万中无一。世间所见所闻，难道还不清楚吗？所以《恩重经》说，夫妻和睦同心，却一起造作五逆之罪。那时呼唤他们，他们会迅速跑来；而父母的话，十句有九句违背，不听从顺从，反而谩骂怒目相向。活着的时候尚且如此，死后就更可想而知了。自己既然不仁，儿子又怎么会孝顺呢？所以过去有人把父亲送到荒郊野外，却又拿着抬父亲的轿子回来了。以古鉴今，虽然形式不同，但心却是一样的。五、恸哭前往救助。 目连感到悲哀，于是用钵盛饭去供养他的母亲。悲哀的原因是，父母生育的恩情非常深重，就像上面所说的那样。死别之后，隔了一世突然再见到母亲，即使母亲的容貌依旧，也会忍不住啼哭悲伤。更何况现在看到的是鬼的形象，皮包骨头，喉咙里冒着火焰，肚子里空空如也，痛苦得像被倒挂着一样，生命只靠喘息维持。难道不能让人肝肠寸断、捶胸顿足、竭尽全力地号啕大哭吗？痛恨自己罪孽深重，让慈爱的母亲遭受如此痛苦。
English
English version: These diverse changes arise because the distinction between sin and merit was not precise in the causal ground, and the causes of suffering and happiness were mixed together. According to the *Fu Fa Zang Zhuan* (Record of the Transmission of the Dharma Treasury), the Bhikshu Sanghayasha, while traveling by the sea, saw a wonderful palace, but the family was locking up two ghosts, etc. Now, the Venerable's mother is a Torch-Mouth Ghost among the ghosts without wealth. There is also a saying that there are three types of hungry ghosts: first, external obstacles, when they encounter water, they see people holding knives and weapons to obstruct them; second, internal obstacles, their mouths have torches, or their throats are as thin as needles; third, no obstacles, they see rivers as fierce flames, or eat feces and filth, or cut off their own flesh to eat. Now, the Venerable's mother should belong to the internal obstacle ghost. All the above ghosts are caused by the actions of their own minds, and the karmic retribution will surely be fulfilled, just like shadows and sounds, which are interdependent. Even parents and close relatives cannot bear the karmic consequences for each other. Therefore, all wise people should strive to cultivate themselves, and if they encounter good opportunities, they should not let them pass by easily. Once they pass away, who will cultivate merit for them? Even if entrusted to descendants, they can only obtain one-seventh of the merit, let alone if there are no filial descendants? Then it will be too late to regret. Moreover, in this turbid world, people rarely have benevolence and filial piety, only worrying about their wives and children, how can they think of the spirits in hell? The poor and lowly are oppressed by hunger and cold, while the rich and noble are addicted to wealth and beauty. Even if someone can pursue blessings, most of them are perfunctory, and there is not one in ten thousand who exerts all their strength and sincerity. Is what you see and hear in the world not clear enough? Therefore, the *En Zhong Jing* (Sutra on the Profound Kindness of Parents) says that husbands and wives are harmonious and united, but together they commit the five rebellious acts. At that time, if you call them, they will run quickly; but of the words of parents, nine out of ten are disobeyed, not following and obeying, but scolding and glaring. It is like this when they are alive, so it is even more conceivable after death. Since they are not benevolent themselves, how can their children be filial? Therefore, in the past, there was someone who sent his father to the wilderness, but then took the sedan chair back. Looking at the past from the present, although the forms are different, the hearts are the same. 5. Crying loudly to rescue. Maudgalyayana (Mu Lian) felt sorrow, so he used his bowl to offer rice to his mother. The reason for the sorrow is that the kindness of parents in giving birth is very profound, as mentioned above. After death and separation, suddenly seeing his mother again after a lifetime, even if his mother's appearance is still the same, he would not be able to help but cry sadly. Moreover, what he sees now is the image of a ghost, skin and bones, flames coming out of his throat, and his stomach is empty, suffering as if he is hanging upside down, and his life is only maintained by breathing. How can it not break one's heart, beat one's chest, stomp one's feet, and wail with all one's might? He hates his own heavy sins, which cause his loving mother to suffer so much. --------------------------------------------------------------------------------
Chinese
经标总意但曰悲哀。细察当时何疑不尔。故三藏科云摧恸。释云。感激彻于骨髓。号叫动于天地。钵饭往饷者。母既气绵夕漏厄在朝饥。饥而且渴。理须救济。济此之急饭食为先。故以钵盛饭持饷于母。六恶习现在。 母得钵饭便以左手障钵右手揣食食未入口化成火炭遂不得食 境随心变。果藉业成。饿因未除饱缘宁致。鬼是炬口。食近口而炽然。水作坚冰。冰近汤而确耳。即知神力不禁业力。除饥要且除悭。故六通往饷而招殃。百味盆罗而致苦。大哉业熟可思者焉。今左手障钵悭恐余侵。右手揣食贪于自给。悭贪猛盛如此现行。饭食劣缘若何充济。故化为火不得食也。上来序分竟。二正宗分(二)。正宗分文分为二。初目连悲陈苦厄。二如来广示因缘。初目连悲陈苦厄。 目连大叫悲号涕泣。驰还白佛具陈如此 子急告父。臣急告君。自力不如。理宜投佛。弟子勤观四谛。已证三明。可以反覆山河。回转日月。岂料母萦极苦。命若到悬。竭其孝诚尽其神变。而竟不能令除恶报暂济饥肠。所以叫泣奔还。备申哀恳 二如来广示因缘(八)。如来广示因缘。且依三藏大分八段。第一彰母罪深。第二明子德劣。第三斥邪无力。第四显正有能。第五许以救方。第六示其正法。第七孝子领悟。第八慈母获益。初彰 现代汉语译本：经文总的含义只是说目犍连感到悲哀。仔细考察当时的情况，难道不应该这样吗？所以三藏的科判说这是‘摧心肝的悲痛’。解释说，‘感激之情彻于骨髓，号叫之声震动天地’。至于用钵盛饭去供养母亲，是因为母亲已经气息微弱，生命垂危，正处于饥饿之中。既饥又渴，理应救济。救济这种紧急情况，饭食是首要的。所以用钵盛饭去供养母亲，是因为她六恶习气现在。 母亲得到钵饭，便用左手遮挡着钵，右手抓取食物。食物还没入口，就化成了火炭，最终无法食用。这是因为境随心变，果报由业力造成。饿鬼的因缘没有消除，饱足的缘分怎么能到来呢？鬼的嘴如同火炬，食物靠近嘴边就燃烧起来。水变成坚冰，冰靠近热水就更加坚硬。由此可知，神通之力无法胜过业力。要消除饥饿，首先要消除悭吝。所以，即使有六神通去供养，也会招来灾祸；即使有各种美味佳肴，也会导致痛苦。业力成熟是多么可怕啊！现在用左手遮挡着钵，是悭吝，害怕别人侵占；用右手抓取食物，是贪婪，只顾自己。悭吝和贪婪如此强烈地表现出来，微薄的饭食怎么能满足需求呢？所以饭食化为火炭，无法食用。以上是序分的内容。接下来是二、正宗分（分为二部分）。正宗分的内容分为两部分：一是目犍连悲痛地陈述母亲的苦难，二是如来广泛地开示因缘。首先是目犍连悲痛地陈述母亲的苦难。 目犍连大声叫喊，悲号哭泣，飞奔回来禀告佛陀，详细陈述了事情的经过。儿子紧急地告诉父亲，臣子紧急地告诉君王，自己的力量不足，理应求助于佛陀。弟子我勤奋地观察四谛（苦、集、灭、道），已经证得了三明（宿命明、天眼明、漏尽明），可以翻转山河，回转日月。哪里料到母亲被极大的痛苦缠绕，生命危在旦夕。我竭尽孝心，用尽神通变化，却竟然不能消除她的恶报，暂时缓解她的饥饿。所以才叫喊哭泣，奔跑回来，详细地陈述我的哀求。接下来是二、如来广泛地开示因缘（分为八部分）。如来广泛地开示因缘，且依据三藏的分类，分为八段：第一，彰显母亲的罪业深重；第二，说明儿子的德行不足；第三，斥责邪法没有力量；第四，彰显正法具有能力；第五，允许提供救助的方法；第六，开示正确的法门；第七，孝顺的儿子领悟；第八，慈悲的母亲获得利益。首先，彰显母亲的罪业深重。