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Source: pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-21) of in.bauddha.taisho.1792 · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…

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Text

1.1

Exposited by the monk Zongmi of Chongguo.

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.

1.3

I bow my head to the Lord of the Triple World, / The Greatly Filial Śākya Honored One. / Repaying his parents' grace through repeated kalpas, / Accumulating causes to accomplish perfect enlightenment. / About to bestow this forever upon the multitude of beings, / In response to a request he expounded this sūtra. / Wishing to cause those who turn their backs on grace / All to be able to repay that which has no limit. / For that which I now praise and expound, / I pray for the dark assistance of the assembly of sages. / May the parents, living and deceased, of myself and others, / Be free from suffering and ever at ease and happy.

1.4

Intending to explain this sūtra, I first open four sections: first, the causes for which the teaching arose; second, the pitakas and vehicles by which it is subsumed; third, determining the central tenets; fourth, correctly explaining the sūtra text. In the first there are again four: first, to repay past causes; second, to respond to the present request; third, to demonstrate filial piety; fourth, to reveal the superior field.

1.5

First, the causes for which the teaching arose (four):

1.6

First, as for repaying past causes: Prince Siddhārtha did not succeed to the royal throne, but renounced his family and departed his country; fundamentally it was in order to practice the path and attain enlightenment so as to repay the grace of his parents. However, a bodhisattva in setting his mind does not strive exclusively for himself; therefore he inaugurated the Ullambana Dharma assembly in order to bring blessings to his own and others' two parents. That this sūtra arose, its original intent was like this.

1.7

Second, as for responding to the present request: it refers to Mahāmaudgalyāyana, who, out of the filial devotion of his original mind, wished to deliver his parents and repay the grace of nursing and nourishment. Therefore he left home and cultivated the practice, becoming foremost in supernatural powers, and observed that his deceased mother had fallen among the hungry ghosts. Unable to save her himself, he addressed the Buddha to seek the Dharma. The Buddha revealed the offering of the basin to rescue his mother from hanging upside down. Because he loved his parents, he extended this to all beings. For the sake of the monastic and lay disciples, he requested the Buddha to leave behind this dharma gate; responding to Maudgalyāyana's request is the reason for preaching the sūtra.

1.8

Third, as for demonstrating filial piety: this again has two parts: first, explaining generally that filial piety is the fundamental source of both teachings; second, explaining specifically the similarities and differences in how the two teachings practice filial piety. First, within the general explanation, to first explain that the Confucian teaching takes filial piety as its root: from the Son of Heaven down to the common scholars, in passing it down within families and states, ancestral temples are all established. Although the applications of the five filial pieties differ, their source of practice is not distinct. In the chapter on 'Opening the Tenet and Elucidating the Meaning,' it is marked as the ultimate virtue and the essential path; morality takes it as its substance, and the teaching and methods arise from it. How could there be an exemplary person who does not attend to the root? Since it is the warp of heaven and the guideline of earth, one must cause people to aspire to it and humbly comply with it. Although it speaks of the decay of rites and the ruin of music, in the end it admonishes against wearing brocade and eating fine rice. How great indeed is filial piety! What virtue of the sages could surpass filial piety? Next, as for the Buddhist teaching taking filial piety as its root: all Buddhas have two bodies, true and transformation. Śākya as the transformation body expounds the expedient teaching according with capacities; Rocana as the true body expounds the ultimate real teaching. 'Teaching' means the sūtras and vinaya. The sūtras explain principle and wisdom; the vinaya explains moral conduct. Although the precepts have ten thousand practices, they take filial piety as their tenet. Therefore, when our Rocana Buddha first achieved perfect enlightenment, he immediately spoke the Avataṃsaka Sūtra and the great bodhisattva precepts. Furthermore, the sūtra declares: 'At that time Śākyamuni Buddha, when he first sat under the bodhi tree and attained unsurpassed perfect enlightenment, first formulated the bodhisattva prātimokṣa: filial obedience toward parents, teachers, the saṅgha, and the Three Jewels.' Filial obedience is the dharma of the ultimate path; filial piety is called the precepts, and is also called restraint. The Nirvāṇa Sūtra also says: 'How marvelous are parents! They bear and raise us, undergoing great suffering and affliction. Fulfilling ten months, they carry our bodies in their wombs. After we are born, they move us to the dry and lie in the wet, clean away our defilements and urine and feces, nurse and nourish us, and protect our bodies. For this reason, one should repay their grace and respectfully make offerings to them.' The above general explanation of both teachings taking filial piety as their root is concluded. Next, as for explaining specifically the similarities and differences in how the two teachings practice filial piety: herein, first the differences are explained, and afterwards the similarities are revealed. First refers to the difference in attending and caring during life; second refers to the difference in posthumous remembrance after death. As for the difference in attending and caring: the Confucian tradition carefully preserves the hair and skin and spreads fame to later generations; thus Lechun did not venture out, and Zengzi uncovered his feet. The Buddhist teaching shaves the hair and dyes the robes, and uses the Dharma to assist the present lifetime; thus Udāyana sent a message, and Śubhagarbha converted the errant. This is called 'differing in doing good, but converging in filial piety.' As for the differences after death, there are again three differences: 1. Differences in mourning. The Confucians use inner and outer coffins, burial grounds, and set up tombs to preserve the bodily form; the Buddhists use chanting, posthumous vegetarian feasts, and transfer merit to the departed consciousness. 2. Differences on anniversaries of death. The Confucians internally fast and externally compose themselves, visualizing their voice and countenance; the Buddhists set out offerings and explain sūtras to assist their karmic retribution. 3. Differences throughout life. The Confucians kill living beings in the four seasons—spring, summer, autumn, and winter; the Buddhists release life at the three festival periods, and hold assemblies for giving precepts and the basin. This was truly because the true school had not yet reached the Duke of Zhou and Confucius, so they merely caused minds to be tied to it; now that we know where ritual finds its true refuge, we should no longer cling to expedient teachings. Furthermore, of the greatest blessings, none is greater than bestowing life; this is the primary cause of Śakra and Brahmā, and resembles the great virtue of heaven and earth. Now, to kill that creature to sacrifice to this one—how could that come close to a benevolent mind? If this can be tolerated, what cannot be tolerated? Although they speak of praying for blessings, it truly establishes enmity; indulging empty reputation for oneself, it brings calamity to the souls in the realm of spirits. Question: If parents are born in other destinies, one may change sacrifice into a vegetarian feast; but if they have fallen among ghosts, should they have no sacrificial offerings? Answer: It is not the millet that is fragrant; marsh grass and pondweed can be offered. One should know that the summer sacrifice of fresh food is superior to slaughtering an ox; moreover, among the hierarchies of ghosts and spirits, how could all receive offerings? The above explanation of differences is concluded. Next, to reveal their similarities, there are again two: first, explaining the similarity in life and death; second, explaining the similarity in offenses and blessings. As for the first, examining the text of the five phrases in the chapter 'Recording Filial Conduct' to discern their similarities, this subsumes both during life and after death: 1. In dwelling, to extend one's reverence: the Confucians distinguish this from dogs and horses; the Buddhists prostrate the whole body with the seven postures. 2. In nourishing, to extend one's joy: the Confucians speak with a pleasant voice and humble breath, inquiring after warmth and coolness, hence there are stories like fanning the bed and warming the mat; the Buddhists moderate offerings, accept insults, and share their robes and bowls, hence there are cases like slicing flesh to satisfy hunger. 3. In sickness, to extend one's anxiety: among the Confucians, Emperor Wen first tasted the medicine, and King Wu did not remove his cap and belt; among the Buddhists, the Prince used his flesh as medicine, and eminent monks carried [the sick] on their bodies. 4. In mourning, to extend one's sorrow: among the Confucians, there were Wuding not speaking, and Zigao weeping blood; among the Buddhists, Maudgalyāyana cried out loudly, and the Trainer carried the coffin. 5. In sacrifice, to extend one's solemnity: among the Confucians, there are stories like offering bamboo shoots; among the Buddhists, there are cases like presenting cooked rice. However, because the ultimate teaching had not yet arrived, it was difficult to propagate retribution; therefore they first established the methods of sacrifice to make people reverently serve the spiritual souls. The spiritual souls are the conscious nature of the parents, sufficient to manifest that the ancestors continually endure. Since the form perishes but the spirit does not perish, how could one treat the form generously and the spirit meagerly? The rest is as analyzed before. The above similarity in life and death is concluded; next is to discern the similarity in offenses and blessings. As for the similarity in offenses: for the Confucians, one exceeds the five punishments and commits offenses deserving the five executions, which acts of grace and pardon do not encompass; for the Buddhists, one is marked with the seven heinous transgressions and expelled by the precepts under the seven impediments, and will definitely enter Avīci. As for the similarity in blessings: for the Confucians, one's gate and village are honored, which is the recompense of High Heaven; for the Buddhists, one is purified by the virtue of precepts, which is the cause for the Pure Land. The above comprehensive demonstration of filial piety is concluded.

1.9

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.

1.10

Second, the piṭakas and vehicles by which it is subsumed. As for the second, 'the piṭakas and vehicles by which it is subsumed': 'piṭakas' refers to the three piṭakas; 'vehicles' refers to the five vehicles. As for the three piṭakas: 1. Sūtra, which is translated here as 'tallying classic.' 'Tallying' means tallying with principle and tallying with capacity. As for 'classic,' the Buddhabhūmi-śāstra states: 'Pervading and subsuming is its meaning,' which means pervading the meanings that should be known and subsuming the sentient beings to be transformed. Among the three trainings, this teaching explains the training in samādhi. 2. Vinaya, which is translated here as 'taming and subduing.' 'Taming' means taming and refining the three karmas; 'subduing' means subduing faults and transgressions. This teaching explains the training in morality. 3. Abhidharma, which is translated here as 'facing the dharma.' 'Dharma' refers to nirvāṇa and the four noble truths; 'facing' means facing toward and facing to contemplate; that which is capable of facing is marvelous wisdom. This teaching explains the training in wisdom. Furthermore, sūtras are the teaching of transformation, opening up, inducing, and guiding. Vinaya is the teaching of regulation, regulating and restraining actions. Śāstras investigate and infer, explaining the meanings of sūtras and vinaya. Now, based on its title, this Ullambana is subsumed under the teaching of transformation and belongs to the sūtra-piṭaka; based on its meaning, it is also subsumed under the teaching of regulation and belongs to the vinaya-piṭaka. As for the five vehicles: 'vehicle' takes carrying and conveying as its name. 'Five' refers to humans, devas, śrāvakas, pratyekabuddhas, and bodhisattvas. The power of these five is large or small, and their conveying is far or near. 1. The human vehicle refers to the three refuges and five precepts, which convey sentient beings across the three destinies to be born in the human path, like a small skiff barely crossing a stream. 2. The deva vehicle refers to the superior ten virtuous actions, the four dhyānas, and the eight attainments, which convey sentient beings across the four continents to reach the upper realms, like a small boat crossing a small river. 3. The śrāvaka vehicle refers to the dharma gate of the four noble truths; 4. The pratyekabuddha vehicle refers to the dharma gate of the twelve links of dependent origination. Both can convey sentient beings across the Triple World to reach nirvāṇa with remainder and without remainder, becoming arhats and pratyekabuddhas, both like large boats crossing a great river. 5. The bodhisattva vehicle refers to the dharma gate of compassion, wisdom, and the six perfections, which conveys sentient beings comprehensively beyond the realms of the Triple World and the three vehicles to reach the other shore of unsurpassed bodhi and great parinirvāṇa, like boarding a ship to cross the ocean. As for this sūtra now, it is subsumed under the human and deva vehicles, within the Hīnayāna piṭaka.

1.11

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.

1.12

Commentary on the Ullambana Sūtra Spoken by the Buddha, Fascicle One, End.

2.1

Composed by the Śramaṇa Zongmi of Chongguo.

2.2

Part Four: Explaining the Text of the Sūtra Proper (in two parts). 'Explaining the text of the sūtra proper' is further divided into two parts: first, explaining the title; second, explaining the main text.

First, explaining the title.

2.3

The Ullambana Sūtra Spoken by the Buddha

2.4

This sūtra has three translations in all: 1. During the reign of Emperor Wu of the Jin, Master Zhu Fahu (Dharmarakṣa) translated it, calling it the *Ullambana Sūtra*. 2. During the reign of Emperor Hui, Master Faju translated it, calling it the *Sūtra on Pouring at the End of the Retreat (Guanla jing)*, which corresponds to the passage here stating 'provide food of a hundred flavors and the five kinds of fruits, vessels for drawing and pouring, fragrant oil, lamps, and candles,' and so forth. 3. In the old separate catalogs, yet another master translated it as the *Sūtra on Repaying Kindness (Bao'en jing)*, establishing the name according to the practice performed. That which is explained now is the first translation.

Tripiṭaka Master Yijing said: 'Issued from my mouth, it eases their minds; because the teaching accords with the capacities [of beings], it is called "Spoken by the Buddha."' *Ullan* is a word of the Western Regions, rendered here as 'hanging upside down.' *Pen* (basin) is the sound of the Eastern Xia (China), and refers to the vessel of rescue. If following the local vernacular, it should be called 'the basin for rescuing from hanging upside down.' This arose because the soul of the Venerable One's mother was sunk in the dark paths; repeatedly hungry and thirsty, her life was like hanging upside down, and even with the awe-inspiring spiritual power of a holy son, there was no way to save her from the mire and ashes. The Buddha commanded that a basin be arranged with a hundred flavors as an offering to the Three Honored Ones, relying on the grace and light of the great assembly to rescue her from the distress of hanging upside down. The sūtra's name is established from this meaning.

As for 'sūtra' (*jing*), its correct name is 'thread' (*sūtra*), and its meaning is 'concordant thread' (*qijing*). A thread can string flowers; a warp thread can hold the woof; this means that the signified meaning resembles the woof and resembles flowers, and the signifying text can hold and string them together. Now, in accordance with the canonical records of this land, it is designated as a *jing*. Borrowing the meaning to aid the designation, the character *qi* ('concordant') is further added. This explanation conforms to the meaning of 'penetrating and stringing together' among the two meanings in the *Buddhabhūmi-śāstra*, and the meaning of 'binding garlands' among the five meanings in the *Saṃyuktābhidharma-hṛdaya-śāstra*.

2.5

Second, explaining the main text. Explaining the main text is divided into three parts: 1. The introductory section; 2. The central section; 3. The dissemination section. As the rise of the three sections was loftily determined by [Dao'an, whose fame] filled heaven, it subtly coincided with the Western Regions, and has been honored equally in ancient and modern times.

Within the first introductory section, sūtras mostly have two introductions: 1. The introduction verifying faith: namely, that 'such a dharma as this, I heard from the Buddha.' It clearly marks the time of preaching and the place of preaching, and that the great assembly heard it together without error, serving as evidence to cause all to have faith and accept it. Whether a sūtra is extensive or brief, without faith it cannot be transmitted; for this reason, the beginning of a sūtra must verify faith. Therefore, the *Mahāprajñāpāramitopadeśa* says: 'Stating the time, place, and persons is to give rise to faith.' 2. The initiating introduction: bringing to light and giving rise to faith in the dharma of the central doctrine. Such as the jeweled canopy in the *Vimalakīrti-nirdeśa* or the ray of light from between the brows in the *Lotus Sūtra*. However, the verification of faith is also called the general introduction, because all sūtras share it; it is also called the post-sūtra introduction, because it did not exist when the Buddha preached the dharma. The initiating introduction is also called the particular introduction, because sūtras differ; it is also called the pre-sūtra introduction, because the Buddha first initiates it himself and only then preaches the central doctrine.

2.6

First, the introduction verifying faith.

2.7

Thus have I heard: At one time, the Buddha was staying in Śrāvastī, in the Jeta Grove, in Anāthapiṇḍada's Park.

2.8

When the Buddha was about to enter extinction, Ānanda inquired about four matters, and the Buddha commanded that these words be placed [at the beginning]. The Buddha answered each of the four matters inquired about, namely: 1. Rely on the four stations of mindfulness; 2. Take the precepts as teacher; 3. Practice silent expulsion toward monks of bad character; 4. At the beginning of all sūtras, say: 'Thus have I heard: at one time the Buddha was at such-and-such place together with such-and-such number of people from such-and-such place.'

Sūtras mostly possess the six kinds of fulfillments; even if the text is omitted or abbreviated, the meaning is necessarily complete with them: namely, 1. Faith; 2. Hearing; 3. Time; 4. Host; 5. Place; 6. Assembly. If the six conditions are not complete, the teaching will not arise. Because they must be complete in all six, they are called 'fulfillments.' The present sūtra lacks the listing of the assembly. Furthermore, that hearing-fulfillment comes first, differing from other sūtras, is in each case due to the intention of the translator. That is, some say 'a dharma such as this, I heard from the Buddha,' and some say 'I heard such a dharma from the Buddha's presence'; these are all expressions pointing to the dharma. Not saying 'I' is intended to show that all holy ones realize the principle of non-self. When other sūtras have it, Ānanda is referring to the provisional self of the five aggregates, which is not the self conceived by emotional attachment, so there is also no fault.

'Heard' means the ear faculty giving rise to consciousness to listen to that external sound. Next, saying 'thus' is the fulfillment of faith. For one who has faith says 'this matter is thus,' while one without faith says 'this matter is not thus.' Therefore Master Sengzhao says: 'It is an expression of faithful compliance.'

'At one time' means the meeting of teacher and disciple when preaching and listening are culminated; it is collectively called 'one time,' to distinguish it from other times. This means that when the Tathāgata expounds a sūtra, the times are immeasurable and cannot be separately enumerated; a single word briefly encompasses them, so it merely says 'one.' Because the divisions of time in various regions are of unfixed length, it simply says 'at one time.' However, as for why sūtras do not specify a fixed time but do specify a fixed place: some explanations invite objections, so they are not adopted here. Now, examining the intention: places did not exceed the dwelling places where he traveled and transformed throughout the sixteen states and had their fixed count, so they were easy to mark and point out. As for time, years, months, spring, autumn, cold, heat, day, night, *yin*, *mao*, and momentary instants change rapidly and accumulate in immeasurable numbers that cannot be spoken of or recorded, so they are difficult to mark and point out.

'Buddha' is the Sanskrit *buddha*, rendered here as 'awakened one,' meaning one who has awakened to the nature and characteristics of the true and the false. Awakening has three meanings: 1. Self-awakening to the emptiness of the self, distinguishing from ordinary beings; 2. Awakening others to the emptiness of dharmas, distinguishing from the two vehicles; 3. Awakening fulfilled and both [self and dharmas] empty, matching original awakening, termed ultimate awakening or termed great awakening and marvelous awakening, distinguishing from bodhisattvas.

'In Śrāvastī,' and so forth, is the fulfillment of place. The notes of Paramārtha state: 'There are two kinds of dwelling places: 1. The objective-realm place, which refers to transforming the worldly stream; 2. The reliance place, which refers to presiding over the assembly of renunciants. The first is Śrāvastī; the second is the Jeta Grove.' The *Mahāvibhāṣā-śāstra* says: 'Citing Śrāvastī is to let those far away know; citing the Jeta Grove is to let those nearby know.' Śrāvastī is translated here as 'hearing things,' meaning that it was replete with the goods of wealth and treasures, and people of broad learning and liberation, being heard of far away in various countries. Tripiṭaka Master Yijing's translation of the *Vajracchedikā* calls it 'the Great City of Renown.'

'The Jeta Grove,' and so forth, refers to the trees donated by Prince Jeta and the park purchased by Elder Anāthapiṇḍada. Jeta is translated here as 'victorious in battle'; he was the crown prince of King Prasenajit. At the time of his birth, the king was victorious in battle against a foreign country, so he was named after it. 'Anāthapiṇḍada' (Provider for the Destitute) is an official's title; his original name was Sudatta, which is translated here as 'good giver,' meaning that providing for the destitute is itself good giving. Moreover, because he constantly practiced giving, he was called Good Giver; the local people praised him with the title Provider for the Destitute. However, the park was purchased by Sudatta, and the trees were donated by Jeta; the park was general and the trees particular, so the park should properly have been indicated first, but now, by the propriety of distinguishing the noble and the base, the trees come first and the park after.

In Western countries, a monastery is called a *saṅghārāma*, which is translated here as 'community park.' When Buddhism flowed east and first arrived in China, [the monks] stayed in the Court of State Ceremonial (Honglusi) to host foreign monks; once the monks gradually increased, they were placed separately in other lodges, retaining their original designation, all being called *si* (monasteries). As for purchasing the park and donating the trees, the *Mahāparinirvāṇa-sūtra* explains: Elder Sudatta sought a wife for his son and went to Rājagṛha. Because of seeing the Buddha, he gave rise to the aspiration and invited him to enter Śrāvastī to preach the dharma. The Buddha instructed Śāriputra to return with him to first select a dwelling place. Having selected Prince Jeta's park, the Elder asked to purchase it; the Prince joked: 'Cover it sideways with yellow gold; when it is filled, I will sell it.' The Elder then wished to deliver it. The Prince said: 'Those were words spoken in jest.' Together they asked an arbitrator to judge it, and he judged that they must abide by the former words. The Elder transported the gold and spread it sideways, with only one corner short. Seeing that he did not begrudge wealth and treasures, the Prince knew the Buddha was extraordinary, and thereupon donated the remaining land to establish the gatehouse, and donated the trees in the park to provide shade. The two together completed the monastery and invited the Buddha to dwell there; hence it says 'the Jeta Grove,' and so forth.

Lacking the fulfillment of the assembly is merely an omission of the text, as in the *Anityatā-sūtra* and others. However, having that time, there must have been the retinue of followers; therefore the end of the sūtra says: 'The disciples of the four assemblies rejoiced and practiced accordingly.'

2.9

Second, the initiating introduction (in six parts). As for 'initiating': since this sūtra takes filial compliance and the relief of suffering as its central doctrine, it relies on the occasion of rescuing the mother to initiate it. The text is divided into six: 1. Maudgalyāyana's attainment of the Way; 2. Knowing kindness and wishing to repay it; 3. Yearning and searching everywhere; 4. Seeing her location; 5. Weeping bitterly and going to rescue her; 6. Evil habits manifesting.

2.10

First, Maudgalyāyana's attainment of the Way.

2.11

Mahāmaudgalyāyana had just attained the six spiritual penetrations.

2.12

This person's clan name was Mahāmaudgalyāyana, which in the language of Tang means the 'Mung-Bean Clan' (Luxiu shi). In that country, in high antiquity, there was an immortal who constantly ate mung beans; the Venerable One was of his lineage. His personal name was Nyagrodha (Nijulutuo), which is the name of a tree. Because the Venerable One's two parents gave birth to him after sacrificing to the spirit of this tree, he was named after it. He was the son of a prime minister in the city of Rājagṛha. The people of the time valued his lineage, which is why they referred to him by his clan name. As for 'just when he had attained the six superknowledges': 'just when' means at the very beginning. Having just attained the noble path, he immediately wished to deliver his two parents, because it was originally on account of his parents that he cultivated the path. Although the path is without difference, original vows are each distinct; hence, it is not necessarily so for all noble ones. As for the six superknowledges: first, the superknowledge of the domain of psychic power (ṛddhi-viṣaya-jñāna), because one realizes psychic domains through wisdom. It is also called the superknowledge of wish-fulfillment (ṛddhividhi-jñāna), because one's body conforms to one's wish, arriving wherever one intends to go. Second, the superknowledge of the divine eye (divya-cakṣus); third, the superknowledge of the divine ear (divya-śrotra), which means being able to see and hear forms and sounds, whether near or far, inside or outside obstructions. Fourth, the superknowledge of past lives (pūrvanivāsānusmṛti-jñāna), being able to know past lifetimes, original births, and past affairs. Fifth, the superknowledge of others' minds (paracitta-jñāna), which means being able to know all minds, whether in concentration or distraction, with outflows or without outflows. Sixth, the superknowledge of the exhaustion of outflows (āsravakṣaya-jñāna), which means being able to know that outflows within one's body are exhausted. Because all six are unimpeded, they are collectively called 'superknowledges' (abhijñā).

2.13

Second, recognizing kindness and wishing to repay it.

2.14

He wished to deliver his parents in order to repay the kindness of nursing and feeding.

2.15

'To deliver' means deliverance and liberation. However, the two words 'repay kindness' merely indicate an empty role in a general way; deliverance and liberation are precisely the actual repayment. 'Nursing' refers to mother's milk; 'feeding' is chewing food and feeding it. Now, parents may be distant or near, kindness may be light or heavy, and repayment may be partial or complete. 'Distant' refers to seven lifetimes and even many lifetimes; 'near' refers to this very body in the present life. As for 'seven lifetimes', this is upheld by non-Buddhist teachings. They take the physical form as the root, transmitting the bodily substance in continuity; taking the father, grandfather, and so forth upward as the seven generations, they therefore give special reverence to the father. What Buddhist teaching upholds is that human beings take the spiritual consciousness as the root, and the physical form of the four great elements is that upon which the spiritual consciousness relies. In lifetime after lifetime and birth after birth, there are always parents; taking the parents who gave birth to and raised this body backward up to the parents who gave birth to one in seven lifetimes constitutes the 'seven lifetimes'. However, the place of entrustment is solely within the mother's womb, and from birth onward, nursing, feeding, and cradling in the bosom are also mostly done by the mother; hence, special weight is given to the mother. For this reason, the sūtra only speaks of 'repaying the kindness of nursing and feeding'. As for 'even many lifetimes', among them it specifically takes all the physical parents who gave birth to one since taking refuge in the Buddha, because they were able to give birth to my body as a vessel for cultivating the path. When all Buddhas attain the path, their parents over many lifetimes all meet together, hear the Dharma, and obtain benefit. As for 'kindness may be light or heavy': the parents of this life are the weightiest, and the rest are progressively lighter. As for 'repayment may be partial or complete': serving and nurturing them for one lifetime is partial; delivering and liberating them across many lifetimes is complete. Therefore, a sūtra says: 'Even if one carried one's father on the left shoulder and one's mother on the right shoulder and walked all over the great earth, one still could not repay their kindness.' Thus we know that what is repaid in this life is partial; even if one were like the likes of Meng Zong, Dong An, or Dong Yong, it would still be partial. Now this sūtra says: 'He wished to deliver his parents'—the intention is to cause them to attain the path, making clear that it is complete. If one does not repay it at all, one is simply an unfilial sinner, not to mention committing rebellious acts. Furthermore, speaking broadly of kindness from all people, the Avataṃsaka Sūtra says: 'Those who do not recognize kindness often suffer untimely deaths.' The Sūtra on the Ocean of the Samādhi of the Visualization of the Buddha says: 'Having received kindness and not repaying it is a cause for Avīci.' If other kinds of kindness are still like this, how much more so with parents? The kindness of parents is beyond measure. Therefore, the Book of Odes says: 'Long and large grows the artemisia, / Yet it is not artemisia, but southernwood. / Alas, alas, my parents! / With what toil they gave me birth!' And further: 'Fatherless, whom can I rely on? / Motherless, whom can I depend on? / When I go out, I carry sorrow; / When I come in, there is nowhere to go. / Father, you gave me birth; / Mother, you nurtured me, / Caressed me and fed me, / Reared me and educated me, / Looked after me and sheltered me, / Going out and coming in, holding me in your bosom. / Wishing to repay this virtue, / It is like vast Heaven, boundless!' Therefore, the Tripiṭaka Master says: 'The righteousness of parents is as high as heaven and earth, their kindness as deep as the great ocean; for this reason, one binds one's thoughts to and looks up to the kindness of their looking after and holding one to their bosom, and thinks of responding to the virtue of their toilsome labor.' The Sūtra on the Heavy Kindness of Parents says: 'In the bosom of the parents, smiling without yet speaking, making harmonious babbling sounds; when hungry, needing food, without mother one is not fed; when thirsty, needing drink, without mother one is not suckled (and so forth). Considering and assessing the mother's kindness, it is like vast Heaven, boundless. Alas, kind mother, how can it ever be repaid? (and so forth). As for her walking back and forth to east and west, among neighbors, by the well, stove, mortar, and mill, not returning home on time: the mother's heart suddenly trembles and milk flows from both her breasts, and she immediately knows: "My child at home is longing for me." She then returns home at once.'

2.16

Question: Examining this sūtra text, it is shallow and rustic, specifically warning the poor and lowly—why is this? Answer: The gentleman is naturally filial; therefore, it specifically warns the petty person. Moreover, the gentleman also experiences the poverty of a single bamboo dish and gourd ladle; what prevents him from engaging in tasks such as pounding and milling? Furthermore, it is only by specifically recounting words of hardship and toil that the labor of nurturing and rearing is truly made manifest.

2.17

It also says: 'The child sees the mother coming from afar; either in the railed cart shaking its head and tossing its brain, or crawling on its belly following along, crying out toward the mother. For her child, the mother bends her body down low, stretches out both hands, wipes away the dust and dirt, makes cooing sounds to its mouth, opens her bosom to bring forth milk, and nurses it with milk. The mother is delighted to see the child, and the child is joyful to see the mother; their two feelings intermingle, and their kindness, love, compassion, and affection are so weighty that nothing surpasses this (and so forth). Once grown to adulthood, following friends, combing the hair and rubbing the locks, desiring good clothes to cover their bodies, the parents wear the tattered and old garments themselves, while first giving the new and fine cotton and silk to their child. As for rushing about on official or private urgent matters, their hearts incline north and south, following their child east and west, the hairpin crooked upon the head. As the child gradually grows up, they seek a wife for him; having obtained another's daughter, he grows increasingly distant from his parents, speaking and rejoicing together inside the private bedchamber. When the parents are old and their strength has declined, from morning until evening he does not come to inquire after them. Or the father is solitary and the mother a widow, keeping lonely vigil in an empty room, just like guests staying temporarily in another's house, constantly devoid of love and kindness. Or having no jacket or quilt, suffering the bitterness of freezing cold, their hardships and distress are excessive. Old in age and withered in countenance, infested with many fleas and lice, through morning and night they do not sleep, groaning long and sighing: "What sin, what past transgression, has brought forth such an unfilial child?" Sometimes calling him, he glares with startled fury, entirely refusing to comply. Yet when wife and children scold him, he bows his head with an accommodating smile (and so forth). Śakra, the Brahmā kings, all the devas, and humans—all in the great assembly, having heard the sūtra, rejoiced, gave rise to the bodhicitta, wept and wailed shaking the earth, their tears falling like rain.' In evaluation, I say: Thinking carefully upon these matters, truly these words are so! Even if there are mothers not like this or children not like that, they are not one in a hundred. This is truly because sentient beings, through beginningless ignorance, are deluded about the real and cling to the false; since the root is inverted, the branches and twigs are all likewise without exception. How calamitous are the ordinary and foolish! How can they ever be delivered?

2.18

Third, looking up with longing and searching everywhere.

2.19

He immediately viewed the world with his eye of the path.

2.20

Viewing and searching for the place of rebirth is the superknowledge of the divine eye. Because it was obtained through realizing the path, it is called the 'eye of the path'. As for 'the world', there are two kinds: the three realms are the world of vessels (bhājana-loka), and the six destinies are the world of sentient beings (sattva-loka). However, on the day the Venerable One lost his parents, he was still an ordinary person and did not know into which destiny his parents had been born. Now, having attained the noble fruit, his power was sufficient to seek them out; therefore, with the divine eye, he viewed upward and downward, searching for their bodies among the six destinies within the three realms. Because he viewed immediately upon obtaining the superknowledge, the text says 'immediately'.

2.21

Fourth, obtaining sight of her location.

2.22

He saw his deceased mother born among the hungry ghosts, seeing no food or drink, her skin and bones clinging together.

2.23

Originally, he surveyed the world seeking both parents; his father had been born in a pleasant place, requiring no bestowal of effort, and since that is not the primary concern of the sūtra, it is not expounded here. His mother had been born in the realm of hungry ghosts, which already belongs to the three bad destinies, and moreover was amid starvation, which is the ultimate suffering among ghosts; and what delivers from suffering is only the Ullambana—the intention in initiating the main body of the text lies precisely in this. Being born among hungry ghosts is a maturation fruit (vipākaphala), recompensing projecting karma (ākṣepakarma). Not seeing food and drink is an outflow fruit (niṣyandaphala), recompensing completing karma (paripūrakakarma); it is the fruit of the karma of stinginess and greed. Skin and bones connected and standing is a sovereign fruit (adhipatiphala). According to the *Nyāyānusāra*, ghosts originally abide five hundred yojanas beneath this continent, extending the same in length and breadth. There is the realm of Yama, from which they gradually scatter and proceed to other regions. One month in the human world is one day [for them]; accumulating months and years on this basis, their lifespan is five hundred years. Now, there are three types of ghosts: first, ghosts without wealth, who obtain no food because they have no merit; second, ghosts with little wealth, who obtain a little pure and fine food and drink; third, ghosts with abundant wealth, who obtain much pure and fine food and drink. These three kinds of ghosts each have three sub-types. The three without wealth are: first, torch-mouthed ghosts, meaning blazing torches constantly issue from their mouths. Because in previous lives they burned villages and stockades or roasted worthy and good people to seek wealth thereby, they fell into hell, and upon emerging from hell fell among these ghosts. Thus the *Saddharmasmṛtyupasthāna Sūtra* says: 'If a person through greed and envy wrongfully seizes others' wealth, razes others' cities, and kills, pillages, and plunders to obtain wealth, presenting it to kings and ministers and growing ever more ferocious, they fall among blazing hungry ghosts.' Second, needle-throated ghosts, whose heads are as large as mountains and whose throats are like the eye of a needle. This is due to breaking the fast and eating at night, and stealing the food of the saṅgha. Thus the *Zhai fa qingjing jing* says: 'Maudgalyāyana encountered along the road hundreds of myriads of ghosts whose heads were like great mountains,' and so forth. Third, foul-mouthed ghosts, meaning their mouths are putrid and foul, and they suffer from loathing themselves. This is due to abundant greed for fame and gain, asserting themselves as right and others as wrong, praising evil people, and slandering the worthy and good. In view of these three, one would rather swallow iron pellets than eat the offerings of the faithful. The three with little wealth are: first, needle-haired ghosts, whose hair is sharp as needles and pierces them as they walk. Because of greedy desire for profit, they falsely performed acupuncture and moxibustion or pierced domestic animals, merely seeking wealth without curing illnesses. Second, foul-haired ghosts, whose hair is sharp and foul-smelling, and they pull it out themselves and suffer. Due to trading pigs and sheep, or slaughtering and cooking geese and ducks, scalding, burning, skinning, and peeling with unbearable pain, once their hell retribution ended they fell into this ghost destiny. Third, great-goiter ghosts, who have large goiters hanging from their throats, which they tear open themselves to eat the pus. This is due to being envious of others and constantly harboring hatred. The three with abundant wealth are: first, ghosts who obtain discarded food, meaning they constantly obtain food discarded from sacrificial offerings. Due to having many sins and little merit, giving little and being very stingy, only giving away things that were thrown away. Second, ghosts who obtain lost food, meaning they constantly obtain food dropped in streets and alleys. Because they constantly felt stingy attachment to their existing wealth, and would only abandon what they suspected was about to be lost. Third, powerful ghosts, meaning yakṣas, rākṣasas, piśācas, and so forth. The wealth and pleasure they enjoy is similar to humans and devas; they rely on forests, abide in mountain valleys, dwell in spirit shrines, or reside in empty palaces, walking upright, yet belonging to the destiny of ghosts. That their transformations are manifold is due to their mixed karmic actions in the causal stage, where sins and merits were imprecise and the causes of suffering and pleasure were mixed. The *Fu fazang zhuan* states: The monk Saṅghayaśas traveled to the shore of the great ocean and saw a wonderful palace, where the household had two ghosts shackled, and so forth. Now, the Venerable One's mother is a torch-mouthed ghost among those without wealth. There are also texts that say hungry ghosts are of three kinds: first, external obstructions, where upon encountering water they see persons holding swords and staves obstructing them; second, internal obstructions, where their mouths have torches of fire or their throats are like needles; third, unobstructed, who see rivers as raging fires, or eat excrement and filth, or cut and consume their own flesh. Now, the Venerable One's mother falls under internal obstructions. All the ghosts mentioned above are summoned by the causal actions of their own minds, and the retribution inevitably corresponds, just as shadows and echoes depend on form and sound; even the closest kin, parents, cannot substitute for one another. Therefore, all wise people should exert their minds; if they encounter good conditions, they must not let them pass in vain. Once one passes away in a morning, who will perform cultivation and honoring? Even if one entrusts it to children and grandchildren, one receives only one part in seven; how much more so if there is no filial child—how can regret and remorse catch up? Furthermore, commoners in this defiled world rarely cherish benevolence and filial piety; they worry only about wives and children, how could they think of spirits in the dark realm? The poor and lowly are pressed by hunger and cold, while the rich and noble run wild with wealth and sex; even if they can perform merit for the deceased, most grow tired of the task; those who exhaust their strength and pour out their hearts are not one in ten thousand. Witnessed directly in the ways of the world, is this not obvious? Thus the *Enzhong jing* says: 'Husband and wife unite in harmony to commit the five heinous transgressions together; when she calls, he scurries to do her bidding. Yet to his parents' words, he disobeys nine times out of ten, refusing to comply and glaring with abuse.' If this is so during life, how much more so after death! If one is not benevolent oneself, how could one's child be filial? Thus in ancient times there was one who carried his father to the wilds, and [his son] brought back the carriage. Viewing the present in light of the past, though the paths and traces differ, the mind is the same.

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