佛說盂蘭盆經疏 1.8

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.