佛說盂蘭盆經疏 1.11

1.11

三、辨定宗旨。三、辨定宗旨者，此經以孝順設供，拔苦報恩為宗。今以二門分別：一釋行相、二配句數。初者，為目連本為孝誠，欲酬恩德，力所未及故先出家。是以始得六通，便觀三界，見其亡母生餓鬼中。雖餉香飯，旋成猛火，悲號投佛。佛教設於盆供，拔冥途身、脫一劫苦，不辜生育，大報劬勞。細詳經旨，備斯四義。二、配句數者，有四四句：一、孝順兩字自有四句：一、孝而非順，如三牲之養等。二、順而非孝，如病索禁忌之食而即供、欲行非為之事而不諫等。三、亦孝亦順，謂有隱無犯，三諫而隨順色，觀志三年無改。四、非孝非順，如水中葬父之類。二、以孝順設供相對，復為四句：一、孝順非設供，如董黯、王祥等。二、設供非孝順，為己求福而修齋等。三、俱是，即盂蘭盆會。四、俱非，謂逆而慳也。三、以孝順對拔苦，亦為四句：一、孝順非拔苦，謂董永等。二、拔苦非孝順，謂救他人之苦厄。三、俱是，即盂蘭盆會。四、俱非，謂逆小之人也。四、以孝順對報恩，亦為四句：一、孝順非報恩，護髮膚、不驕危、非法不言等。二、報恩非孝順，扶輪報一餐、修行報施主等。三、俱是，盂蘭盆會也。四、俱非，謂辜恩逆人。今修此一門，即圓四行，所得功德何可校量，實繇境勝心彊徹於神理故也。

Third, determining the central doctrine. As for 'determining the central doctrine,' this sūtra takes filial compliance in setting out offerings, and the relief of suffering to repay kindness, as its central doctrine. Now it is analyzed through two approaches: first, explaining the active aspects; second, matching them to tetralemmas.

First, because Maudgalyāyana was originally devoted to filial sincerity and wished to repay kindness and virtue, but his powers were not yet sufficient, he first left the household. Thus, when he had just attained the six spiritual penetrations, he immediately observed the three realms and saw that his deceased mother had been born among the hungry ghosts. Although he offered fragrant rice, it quickly turned into blazing fire, and he wept aloud and turned to the Buddha. The Buddha instructed the setting out of the basin offering, which extracted her body from the dark paths and freed her from the suffering of a kalpa, not disappointing her giving birth and rearing, and vastly repaying her toil. Examining the purport of the sūtra closely, it is complete with these four meanings.

Second, as for matching them to tetralemmas, there are four sets of four phrases:

1. The two characters 'filial' and 'compliant' naturally have four phrases:
(1) Filial but not compliant: such as nourishing with the three sacrificial beasts, and so forth.
(2) Compliant but not filial: such as immediately serving prohibited foods demanded during illness, or failing to remonstrate when improper deeds are about to be done, and so forth.
(3) Both filial and compliant: namely, concealing faults and never offending, remonstrating three times while complying with [the parent's] countenance, and observing the parent's will without change for three years.
(4) Neither filial nor compliant: of the sort such as burying a father in water.

2. Juxtaposing filial compliance with setting out offerings likewise makes four phrases:
(1) Filial and compliant, but not setting out offerings: such as Dong An, Wang Xiang, and the like.
(2) Setting out offerings, but not filial and compliant: such as cultivating vegetarian feasts to seek blessings for oneself, and so forth.
(3) Both: namely, the Ullambana assembly.
(4) Neither: namely, being disobedient and stingy.

3. Juxtaposing filial compliance with relieving suffering likewise makes four phrases:
(1) Filial and compliant, but not relieving suffering: namely, Dong Yong and the like.
(2) Relieving suffering, but not filial and compliant: namely, rescuing the distress and hardship of others.
(3) Both: namely, the Ullambana assembly.
(4) Neither: namely, people who are rebellious and petty.

4. Juxtaposing filial compliance with repaying kindness likewise makes four phrases:
(1) Filial and compliant, but not repaying kindness: guarding one's hair and skin, not being arrogant or reckless, not speaking what is contrary to propriety, and so forth.
(2) Repaying kindness, but not filial and compliant: bracing a carriage wheel to repay a single meal, cultivating practice to repay donors, and so forth.
(3) Both: the Ullambana assembly.
(4) Neither: namely, those who disappoint kindness and are rebellious.

Now, cultivating this single approach fulfills all four practices. How could the merit attained be measured? It is truly because the field is superior and the mind is strong, penetrating to the spiritual principle.