四分律刪繁補闕行事鈔 3.293

3.293

二明生緣奉訊法。《五分》：畢陵伽父母貧窮，以衣食供養。佛言：若人百年之中，右肩擔父，左肩擔母，於上大小便利，極世珍奇衣服供養，猶不能報須臾之恩。從今聽比丘盡心供養父母，不者得重罪。《僧祇》：父母不信三寶者，應少經理；若有信者，得自恣與無乏。若父母貧賤，將至寺中。若洗母者，不得觸，得自手與食；父者，如沙彌法無異，一切皆得。《涅槃》：以佛法僧三事常住，啟悟父母；乃至七世，皆令奉持；乃至自學教人，即名護法者，得長壽等。《毘尼母》云：若父母貧苦，先受三歸五戒十善，然後施與；若不貧，雖受戒，不合與。《四分》：阿難請授愛道戒中云：乳養長大有恩故。佛言：若聞三寶名字，已是報恩，何況得淨信等。《雜寶藏》：慈童女長者家貧，獨養老母，現世得報緣。鸚鵡孝養盲父母，得成佛緣。《增一》云：孝順供養父母功德，與一生補處功德一等。文云：教二人作善，不可得報恩，謂父母也（云云）。是故比丘，常當孝順供養父母，不失時節，當如是學。《五百問》云：父母盲病，無人供給，得乞食與半；自能紡績，與衣食犯罪，況為埋藏棺木等。《僧祇》：比丘不得喚阿爺阿郎、阿孃阿婆、阿兄阿姊，乃至姨姑等，不得喚本俗名。準應優婆塞優婆夷等。《增一》云：四姓入佛法，同名為釋迦種子，不得依俗姓。比丘當學。《善見》云：喚婢為大姊，不得云婢。阿摩，母也；尼者，女也。若父母死，自得輿屍。《增一》云：愛道無常，佛自共羅云，各扶床一角等。淨飯王泥洹，佛亦自輿之，山林岥峨踊沒。比丘不須變服，依常為要。

Second, explaining the procedure for serving and enquiring after one's birth relations. The Pañcavargika-vinaya states: When Pilindavatsa's parents were poor, he provided for them with clothing and food. The Buddha said: "Even if a person for a hundred years bore his father on his right shoulder and his mother on his left shoulder, allowing them to defecate and urinate upon him, and offered them the world's most precious rarities and garments, he still could not repay their kindness for a single instant. From this day forward, I permit bhikṣus to provide for their parents with all their heart; those who do not commit a grave offense." The Mahāsāṃghika-vinaya states: If the parents do not believe in the Three Jewels, one should attend to them sparingly; if they have faith, one may freely give to them without letting them lack anything. If the parents are poor and lowly, one may bring them into the monastery. If washing the mother, one must not touch her, but may give her food with one's own hand; for the father, it is no different from the rule for a śrāmaṇera—everything is permitted. The Mahāparinirvāṇa-sūtra states: By means of the three things—Buddha, Dharma, and Saṃgha—being eternally abiding, one awakens one's parents; up to seven generations, one causes them all to uphold them; up to studying oneself and teaching others, this is called being a protector of the Dharma, obtaining long life, and so forth. The Vinayamātṛkā says: If the parents are poor and suffering, first have them receive the three refuges, the five precepts, and the ten good deeds, and only then give to them; if they are not poor, even if they have received the precepts, it is not fitting to give to them. In the Dharmaguptaka Vinaya, where Ānanda requested the precepts for Mahāprajāpatī Gautamī, it says: Because of her kindness in nursing and rearing him to adulthood. The Buddha said: "If she has heard the names of the Three Jewels, that is already repaying her kindness, how much more so obtaining pure faith and the like." The Saṃyuktaratnapiṭaka-sūtra relates the conditions of the guild leader's son Maitrakanyaka, who in a poor household solely supported his old mother and obtained retribution in the present life. There is also the condition of the parrot filial in caring for its blind parents and thereby attaining Buddhahood. The Ekottarika-āgama says: The merit of filial obedience and providing for parents is equal to the merit of a bodhisattva bound to one last birth. The text says: By teaching two people to do good, one cannot fully repay their kindness—this refers to one's parents (and so forth). Therefore, a bhikṣu must always be filial, obedient, and provide for his parents without missing the proper seasons; one must train in this way. The Five Hundred Questions states: If parents are blind and ill with no one to support them, one may beg food and give them half; if they can spin and weave on their own, giving them clothing and food constitutes an offense, how much more so burying them with a coffin and the like. The Mahāsāṃghika-vinaya states: A bhikṣu must not address them as "Father" or "Master," "Mother" or "Grandmother," "Elder Brother" or "Elder Sister," down to aunts and the like, nor may he call them by their original secular names. He should address them in accordance with [the names] upāsaka, upāsikā, and so on. The Ekottarika-āgama says: When the four castes enter the Buddha's Dharma, they are all called the offspring of the Śākya and must not rely on their secular clans. Bhikṣus must train in this. The Samantapāsādikā says: Address a female servant as "Elder Sister"; one must not say "servant." "Ammā" means mother; "nī" means woman. If one's parents die, one is permitted oneself to carry the corpse. The Ekottarika-āgama says: When Mahāprajāpatī passed away, the Buddha himself together with Rāhula each supported a corner of the couch, and so forth. When King Śuddhodana attained nirvāṇa, the Buddha also carried him himself, while the mountains and forests shook and plunged. A bhikṣu does not need to change his robes; adhering to what is normal is essential.