鐔津文集 3.28

3.28

父母之喪亦哀。縗絰則非其所宜。以僧服大布可也。凡處必與俗之子異位。過斂則以時往其家。送葬或扶或導。三年必心喪。靜居修我法。贊父母之冥。過喪期唯父母忌日孟秋之既望。必營齋講誦如蘭盆法是可謂孝之終也。昔者天竺之古皇先生。居父之喪則肅容立其喪之前。如以心喪而略其哭踊也。大聖人也夫。及其送之。或舁或導。大聖人也夫。目犍連。喪母哭之慟。致饋於鬼神。目犍連亦聖人也。尚不能泯情。吾徒其欲無情邪。故佛子在父母之喪。哀慕可如目犍連也。心喪可酌大聖人也。居師之喪必如喪其父母。而十師之喪期則有隆殺也。唯稟法得戒之師心喪三年可也。法雲在父母之憂哀慕殊甚。飲食不入口累日。法雲古之高僧也。慧約殆至人乎。其父母垂死。與訣皆號泣。若不能自存。然喪制哭泣雖我教略之。蓋欲其泯愛惡而趨清淨也。苟愛惡未忘遊心於物。臨喪而弗哀。亦人之安忍也。故泥洹之時。其眾撫膺大叫而血現若波羅奢華。蓋其不忍也。律宗曰。不展哀苦者亦道俗之同恥也。吾徒臨喪可不哀乎。

The death of parents is also a matter of sorrow. Sacking and hemp mourning garments are not appropriate [for a monk]; coarse cloth in the form of monastic robes is suitable. In all circumstances, one must sit in a place distinct from worldly sons. Once encoffining has passed, one goes to the family home at the proper times. When escorting the funeral procession, one may either help carry [the bier] or guide it. For three years one must observe inner mourning, dwelling in quietude to cultivate our Dharma, assisting one's parents in the unseen realm. Once the mourning period has passed, only on the anniversary of the parents' death and on the sixteenth day of the seventh month must one arrange a vegetarian feast, lecture, and recite [sutras] according to the Ullambana method—this can be called the completion of filial piety. In ancient times, the ancient sovereign teacher of India, when observing mourning for his father, stood with a solemn countenance before the funeral, using inner mourning to omit weeping and leaping in grief. He was indeed the Great Sage! When escorting him, he helped carry [the bier] or guided it. He was indeed the Great Sage! When Maudgalyāyana lost his mother, he wept bitterly for her and offered food to ghosts and spirits. Maudgalyāyana was also a sage, yet he still could not extinguish feelings; should our assembly wish to be unfeeling? Therefore, when a disciple of the Buddha is in mourning for parents, their sorrowful longing may be like that of Maudgalyāyana, and their inner mourning may take the Great Sage as a standard. When in mourning for a teacher, one must treat it like mourning for one's parents, though among the ten ordination preceptors the mourning period has gradations. Only for the master from whom one received the Dharma and precepts is inner mourning for three years appropriate. Fayun, when mourning his parents, grieved and yearned exceedingly, letting no food or drink pass his lips for successive days; Fayun was an eminent monk of antiquity. Was not Huiyue practically an extraordinary man? When his parents were on the verge of death, parting from them, he wailed and wept as if unable to bear his own existence. Yet, although our teaching omits weeping and wailing in mourning regulations, this is because it wishes people to extinguish love and hate and advance toward purity. If love and hate are not yet forgotten and one's mind roams among external things, yet in the presence of death one feels no sorrow, that is mere cold-heartedness. Therefore at the time of the Nirvāṇa, the assembly beat their breasts and cried out aloud, blood appearing like palāśa flowers—this was because they could not bear it. The Vinaya school says: 'Not expressing grief and distress is a common disgrace to both monks and laypeople.' In the face of death, can our assembly fail to mourn?