佛說盂蘭盆經疏 1.2

1.2

始於混沌、塞乎天地，通人神、貫貴賤，儒釋皆宗之，其唯孝道矣。應孝子之懇誠、救二親之苦厄，酬昊天恩德，其唯盂蘭盆之教焉。宗密罪釁，早年喪親，每履雪霜之悲、永懷風樹之恨。竊以終身墳壟、卒世蒸嘗，雖展孝思、不資神道，遂搜索聖賢之教、虔求追薦之方，得此法門，實是妙行。年年僧自恣日，四事供養三尊，宗密依之修崇已歷多載，兼講其誥。用是未聞，今因歸鄉依日開設，道俗耆艾、悲喜遵行，異口同音請製新疏。心在松柏，豈慢鄉閭？式允來情，發揮要道。

Beginning in primordial chaos and filling heaven and earth, communicating between humans and spirits, and threading through both the noble and the lowly, revered by both Confucianism and Buddhism—it is nothing other than filial piety. Responding to the earnest sincerity of a filial child, rescuing the suffering and distress of the two parents, and repaying the grace and virtue of vast heaven—it is nothing other than the teaching of the Ullambana. Because of my own transgressions, I, Zongmi, lost my parents in my early years; I always tread upon the sorrow of frost and snow, and forever harbor the grief of the wind among the trees. I reflected that sweeping the graves for the rest of my life and offering seasonal sacrifices to the end of my days, though expressing filial thoughts, would not benefit their souls in the realm of spirits. Thereupon I searched through the teachings of the sages and worthies, and reverently sought a method for the posthumous transfer of merit. I obtained this dharma gate, which is truly a marvelous practice. Every year on the day of the saṅgha's pravāraṇā, making the four requisites of offering to the Three Honored Ones, I have observed and revered it following this practice for many years, while also lecturing upon its teachings. Because this had not been heard of [here], now, having returned to my home village, I established it on that day. The monastic and lay elders, full of sorrow and joy, complied with and practiced it; with one voice they requested that I compose a new commentary. My heart being fixed upon the pines and cypresses [of my parents' graves], how could I be negligent toward my home village? Complying with their sentiments, I elucidate the essential path.