[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [佛說盂蘭盆經疏](https://indike.org/pramana/in.bauddha.taisho.1792) › 1.9 # 佛說盂蘭盆經疏 1.9 佛說盂蘭盆經疏 1.9 - **Language:** Classical Chinese ### [1.9](https://indike.org/pramana/in.bauddha.taisho.1792.1.9) 第四、示勝田者，喻如世間人，欲得倉廩中五穀豐盈歲歲不乏者，必須取穀麥種子，以牛犁耕於田地而種之；不種則竭盡也。法中亦爾，以悲心敬心孝心為種子，以衣食財帛身命為牛犁，以貧病三寶父母為田地。有佛弟子，欲得藏識中百福莊嚴生生無盡者，須運悲敬孝心，將衣食財帛身命，給濟敬養於貧病三寶父母，名為種福；不種，即貧窮無福慧，入生死險道。謂種福之田名為福田，如種穀之田名穀田也。然種子有精新乾焦，田有肥濃確瘦。如悲敬孝心有懇切閑縵，貧有淺深、病有輕重。佛有真化，化有住世入滅、法有大小、教有權實、僧有持毀、父母有現生七世，一一配肥瘦之田，昭然可見。今盂蘭供會具三種肥田，故云勝也。謂佛歡喜日，供養自恣淨戒大德，敬田勝也。報父母恩，恩田勝也。父母在厄難中，悲田勝也。為欲示此勝田故，說此經也。 > Fourth, as for revealing the superior field: by way of analogy, just as worldly people, wishing for the five grains in their granaries to be abundant and without lack year after year, must take seeds of grain and wheat, and use oxen and plows to plow the ground and sow them—if they do not sow, they will be exhausted. In the Dharma it is also like this: taking the mind of compassion, the mind of reverence, and the mind of filial piety as seeds, taking food, clothing, wealth, silk, body, and life as oxen and plows, and taking the poor and sick, the Three Jewels, and parents as the fields. If there are Buddhist disciples who wish to obtain within the storehouse consciousness the adornment of a hundred blessings, endless life after life, they must generate minds of compassion, reverence, and filial piety, and take food, clothing, wealth, silk, body, and life to supply, relieve, respect, and support the poor and sick, the Three Jewels, and parents; this is called sowing blessings. If they do not sow, they will be impoverished, devoid of blessings and wisdom, and enter the dangerous paths of birth and death. The field where blessings are sown is called the field of merit, just as the field where grain is sown is called a grain field. However, seeds may be fine and fresh or dry and scorched, and fields may be rich and fertile or rocky and barren. Just as the minds of compassion, reverence, and filial piety may be earnest or casual, poverty may be shallow or deep, and sickness may be light or heavy. The Buddha has true and transformation \[bodies\], and the transformation has staying in the world or entering extinction; the Dharma has great and small, and the teachings have expedient and real; the saṅgha has those who uphold and those who break \[precepts\]; parents have those of the present life and of seven lifetimes—each of these corresponds to a fertile or barren field, as is clearly evident. Now, the Ullambana offering assembly is endowed with three kinds of fertile fields, and therefore it is called superior: on the Buddha's day of joy, making offerings to the bhadantas of pure precepts who perform pravāraṇā—the field of reverence is superior; repaying the parents' grace—the field of gratitude is superior; parents being in distress and difficulty—the field of compassion is superior. It is in order to reveal this superior field that this sūtra was spoken. > — English (machine translation) (machine translation) - [Previous: 1.8](https://indike.org/pramana/in.bauddha.taisho.1792.1.8) - [Next: 1.10](https://indike.org/pramana/in.bauddha.taisho.1792.1.10) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1792.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1792~en-mt.1.9) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1792.1.9](https://indike.org/pramana/in.bauddha.taisho.1792.1.9) · Pramāṇa