[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) › [盂蘭盆經讚述](https://indike.org/pramana/in.bauddha.taisho.2781) › English (machine translation) # English (machine translation) Translation of [盂蘭盆經讚述](https://indike.org/pramana/in.bauddha.taisho.2781) - **Language:** English - **Extent:** 41 passages, 6,914 words - **Text:** complete digital text - **Source:** pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-21) of in.bauddha.taisho.2781 · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own… ## Contents - [1](https://indike.org/pramana/in.bauddha.taisho.2781~en-mt.1) — 41 parts ## Text ### [1.1](https://indike.org/pramana/in.bauddha.taisho.2781~en-mt.1.1) Self and other \[…\] fluent in the eight eloquences, shaking \[the world with their\] \[…\] voice, flowing \[…\] As for the word "sūtra": because it takes its name from the master of the teaching, it is called "Spoken by the Buddha: Ullam\[bana Sūtra\]" \[…\] blood flowed upwards, leaving only skin and bones clinging together, life hanging as if suspended upside down. Having \[…\] initiated \[…\] As for calling it \*ullambana\* (\*yulanpen\*): it is a vessel that holds food. Sweet \[…\] of a hundred flavors \[…\] nothing can surpass this; famed meals from the Fragrant Accumulation are all set forth upon the table. Placed inside the vessel, it is offered to the Buddha and given to the Saṅgha, so as to rescue \[beings from\] the suffering of hanging upside down. Hence it is called \*pen\* (vessel). "Sūtra" (\*jing\*) is the teaching that can express \[the meaning\]. In Sanskrit it is called \*sūtra\*, newly translated as \*sūtra\* (\*sutanlan\*); here it is called \*jing\*, and also called \*xian\* (thread). A sūtra has five meanings, which briefly rely on two approaches: first, it is called a gushing spring, which abides without exhausting; second, it is called a chalk-line, which accords with and determines the correct and the deviant. Because it determines the exposition without alteration, it is called a sūtra. Relying on the \*Buddhabbūmi-upadeśa\*, because it can string together and can subsume, it is called a sūtra; for the Buddha's holy teaching strings together and subsumes the meanings that should be spoken and the living beings who are to be transformed. One should know that here, expounding the ullambana vessel pulls out suffering, \[demonstrates\] filial conduct, and benefits sentient beings; relying on the expressed meaning, it is therefore called a sūtra. Just as with the \*Pratītyasamutpāda Sūtra\*, the \*Ratnasaṃgraha-śāstra\*, and so forth, it is therefore called a sūtra. ### [1.2](https://indike.org/pramana/in.bauddha.taisho.2781~en-mt.1.2) This sūtra has three sections: first, the section on the causes and conditions for the arising of the teaching; second, from "Maudgalyāyana cried out loudly" downward, which clarifies the section on that which is spoken by the holy teaching; third, from "Maudgalyāyana addressed the Buddha, saying" downward, which clarifies the section on practicing according to the teaching. Because it clarifies the causes and conditions for the teaching's arising, it is explained as the section on the causes and conditions for the arising of the teaching. Because it directly reveals the differences among the categories of Dharma gates spoken by the holy teaching, it is called the section on that which is spoken by the holy teaching. Because it reveals that the assembly of that time heard what the Buddha spoke and joyfully practiced it, it is called the section on practicing according to the teaching. If relying on older explanations, these are named preface, main body, and propagation, which do not differ from the three sections in the new sūtras and treatises. In the first section on the arising of the teaching: first, it clarifies the section confirming faith; second, it clarifies the introductory section. Within the section confirming faith: "heard" brings out the person capable of hearing, who is simply the person who transmits the Dharma, namely Ānanda. "Thus" brings out the Dharma that was heard, indicating that the sūtra is trustworthy. As for "heard": as soon as the Tathāgata's perfect voice resonated, the assembly raised their hearts in single-minded concentration, and their auditory consciousness gathered and grasped it; hence it is called "heard." Other sūtras state in full "I have heard"; now, this sūtra omits the word "I," and so only says "heard." Relying on the \*Buddhabbūmi-upadeśa\*, "I" refers to the worldly conventional designation of the aggregates; "heard" refers to the auditory sense organ generating consciousness to listen and receive. Discarding the particular to adopt the general, one therefore says "I have heard." Furthermore, by the power of the Tathāgata's compassionate vow as an adhipati-pratyaya, the mental representation of the words and meanings arises upon the consciousness of the hearer. Although this mental representation of words and meanings arises relying on the sentient beings' own power of wholesome roots, with regard to the Buddha as the predominant condition, it is called "spoken by the Buddha." Arising and manifesting from one's own mind due to the power of the auditory sense organ, it is therefore called "I have heard." Furthermore, by the power of the hearer's wholesome roots as an adhipati-pratyaya, the mental representation of words and meanings arises upon the consciousness of the Tathāgata. Because this mental representation of words and meanings is generated from the Buddha's wholesome roots that benefit others, it is called "spoken by the Buddha." Although the consciousness of the hearer does not actually grasp \[the Buddha's mind directly\], because an objective representation resembling that appears distinctly, it is called "I have heard." ### [1.3](https://indike.org/pramana/in.bauddha.taisho.2781~en-mt.1.3) The sūtra says: "Thus" (\*evaṃ\*). Commentary: Below, it brings out the Dharma that was heard. "Thus" (\*ru\*) is an expression that tallies with the principle; "this" (\*shi\*) is an appellation that distinguishes the non-erroneous. If "thus" did not accord with principle, one would consider it erroneous; since it accords with principle, it is therefore said to be "this." It can also be the characteristic of faith. Faith is the internal mind's firm determination as a habit. A certain aspect of the path is then expressed in words to encourage beings to tend toward the same; therefore, when mouth and mind are firmly determined, that is the characteristic of faith. Since the characteristic of faith is the beginning of entering the path, "thus" is also the beginning of the sūtra's preface. Relying on the \*Buddhabbūmi-upadeśa\*, the words "thus" can be verified with certainty: that is to say, "Such a Dharma, I formerly heard; this matter was thus." Up to this point, it should be said that there is definitely no discrepancy. It also says: the general expression "thus" operates relying on four meanings: 1. Relying on analogy: that is to say, the sentences and phrases to be spoken now are just as I formerly heard; this uses the present as an analogy for the past. 2. Relying on the ocean of teaching: that is to say, telling the assembly of that time, "You all should listen to what I formerly heard." 3. Relying on questions and answers: that is to say, someone asks, "Did you definitely hear formerly what you are about to say?" Therefore, he answers in turn, "Thus have I heard." 4. Relying on assent: that is to say, at the time of the council, the assembly of bodhisattvas all requested together, "As you have heard, you should speak thus." The bodhisattva transmitting the Dharma then assented to them, saying, "Thus shall I speak, as I have heard." Possessing these four meanings, it is therefore said: "I have heard." This concludes the section confirming faith above. The sūtra says: "At one time." Commentary: Below, it clarifies the introductory section, which has four phrases: first, clarifying the time when the teaching arose; second, clarifying the master of the teaching's arising; third, clarifying the place where the teaching arose; fourth, clarifying the person for whom the teaching arose. "At one time" is the time when the teaching arose. That is to say, the speaker's Dharma-meaning was inherently bright and clearly awakened, and the listeners raised their hearts and focused their thoughts, without inverted perception of the words and phrases. This is the day when the rain of the Dharma showered down, the moment when the virtuous companions received benefit; hence it is called "at one time." If it were not so, the characters, names, and phrases would differ between the times of speaking and listening; how could it be called "one"? Or, the one capable of speaking has attained dhāraṇī, so that in a single syllable and in a single moment, he grasps, is able to speak, and can uphold all Dharma gates; or the one capable of listening has attained such an auditory faculty that in a single moment, upon grasping one syllable, he can receive all the rest without obstruction and comprehend them all; hence it is called "at one time." Or, meeting together without discrepancy in time, it is called "at one time." That is to say, speaking and listening meeting together at the same time is the meaning; hence it is called "at one time." ### [1.4](https://indike.org/pramana/in.bauddha.taisho.2781~en-mt.1.4) The sūtra says: "The Buddha." Commentary: The second \[phrase\] clarifies the master who raised the teaching. The Tathāgata has far abandoned the worldly dust and uniquely transcended the royal court. His perfect wisdom is like a bright mirror; his compassionate vow is like a maṇi jewel. His transforming of self and others is divine play; his benefiting of self and others is unceasing. Therefore he is called "Buddha." Relying on the \*Buddhabbūmi-upadeśa\*, a Buddha is all-knowing and possesses all-modes-knowing; he is free from the affliction-hindrance and the knowable-hindrance; in all dharmas and all characteristics of modes, he can awaken himself, and can also make all sentient beings hear and awaken, like waking from a dream, like a lotus flower blossoming. Therefore he is called "Buddha." ### [1.5](https://indike.org/pramana/in.bauddha.taisho.2781~en-mt.1.5) The sūtra says: "In Śrāvastī, at Jetavana Anāthapiṇḍadārāma." Commentary: This third \[phrase\] clarifies the place where the teaching arose. Śrāvastī: here translated as the Country of Renowned Goods, because in that country surplus goods were accumulated and there were many rare treasures; since its reputation shook distant regions and its fame spread to remote countries, it was called "renowned." "Jeta trees" refers to Jeta; here translated as "Victor in Battle," which is the prince's name. "Anāthapiṇḍada": here translated as Sudatta, which is the title of a minister of the country. If relying on today's Tripiṭaka master's new sūtras and treatises, it is called Śrāvastī, Jetavana Anāthapiṇḍadārāma. Truly because the Tripiṭaka masters of old were not skilled in regional sounds, errors were consequently introduced. If based on the Sanskrit original, one should say \*Śrāvastī-deśa\*, omitting the \*-stī\*. In the Tang language, it is called the Country of Great Renown. In ancient times, there were two brothers who lived there practicing as immortals and attained the realization of immortals. These immortals were foremost in fame and were the treasures of the country. Later, when a country and walls were established here, the names of the two immortals were taken as the designation of the country and city. Or it is called the Country of Much Learning, \[because\] this country had many intelligent scholars who could compose treatises and records; the masters and disciples of the ninety-six kinds of non-Buddhist traditions were most numerous here. Furthermore, among the sixteen great nations, this country was seen to possess four virtues, universally surpassing other lands: first, the virtue of wealth and goods; second, the virtue of sensory desires; third, the virtue of Dharma, meaning giving, morality, and cultivation; fourth, the virtue of liberation, meaning supramundane fruits. Hence it is called Much Learning. "Jeta": formerly called \*Qituo\*, which was an error of pronunciation; here translated as "Victor in Battle." When the prince was born, enemies from neighboring countries arrived; he rallied and won victory, hence he was called "Victor in Battle." "Grove" is the general name for the trees of the country. The park was originally owned by Jeta; Sudatta spread gold to purchase the land. Obtaining the land to place gold, the park belonged to Sudatta; because the trees prevented the spreading of the purchase price, the grove went to Jeta. "Anāthapiṇḍada" is Sudatta; in the Tang language, "Good Prosperity." He was a great minister of the country, wealthy in goods and abundant in virtue, who constantly used wealth to provide for orphans and relieve the poor; esteemed by the people of the time, he was therefore called Anāthapiṇḍada. Tripiṭaka master Paramārtha said: In the time of the past Krakucchanda Buddha, Sudatta had already built a vihāra on this land to make offerings. At that time, the land was forty leagues wide, and the life span of the Buddha and humans was forty thousand years. Sudatta at that time was named the Elder Vaiśravaṇa; he paved the ground with gold plates and covered them with precious robes to make offerings. In the time of Kanakamuni Buddha, the life span of the Buddha and humans was thirty thousand years; Sudatta at that time was named the Elder Great Master of the House, and paved the ground with silver to make offerings. At that time, this land was thirty leagues wide. In the time of Kāśyapa Buddha, the life span of the Buddha and humans was twenty thousand years; Sudatta at that time was named the Elder Great Banner Mark, and paved the ground with the seven treasures; the land was twenty leagues wide. Now, under the seventh, Śākyamuni Buddha, the life span of the Buddha and humans is one hundred years, and the land is ten leagues wide; he paved the ground with gold cakes, completely filling the area, all five inches thick, to buy the park and offer it to the Buddha. Later, when Maitreya Buddha appears in the world, the life span of the Buddha and humans will be eighty thousand years, the land will be forty leagues wide, and it will be paved with the seven treasures; Sudatta at that time will be named Śaṅkha, and will leave household life, cultivate the path, and attain the fruit of an arhat. ### [1.6](https://indike.org/pramana/in.bauddha.taisho.2781~en-mt.1.6) The sūtra says: "Mahāmaudgalyāyana had just attained the six supernormal knowledges." Commentary: This fourth \[phrase\] clarifies the person for whom the teaching arose. There are two parts: first, his virtues; second, his filiality. As for Mahāmaudgalyāyana: regarding the person for whom the teaching arose, the Tathāgata initiated teachings differently depending on the person. Sometimes they arose due to filial conduct, as in the \*Sūtra on the Great Skillful Means of Repaying Kindness\* and so forth. In that sūtra, Ānanda asked the Buddha whether within the Buddha's Dharma there was filial support of parents; the Tathāgata then cited the causes and conditions of Prince Sujāti's loving filiality, citing the text of that sūtra in the first fascicle of the \*Sūtra on Repaying Kindness\*. Sometimes teachings were initiated due to evil rebellion, as in the \*Contemplation of Amitāyus Sūtra\* and so forth; that sūtra clarifies that King Ajātaśatru killed his father and harmed his mother, committing two rebellious sins, and therefore the Tathāgata expounded for him the practices of the Pure Land. Now this sūtra was initiated on account of Maudgalyāyana. However, Maudgalyāyana was foremost in two practices, which is why \[the Buddha\] addressed him: first, he was foremost in supernatural powers, meaning he used the divine eye to search for his mother; second, he was foremost in loving filiality, meaning that after attaining the fruit he was mindful of repaying the kindness of his parents' nursing and feeding. Just as when Confucius spoke of filial conduct, from the Son of Heaven down to the common people, all ought to practice filiality, yet he specifically addressed Zengzi to speak of filiality, because Zengzi possessed a devoted nature of filiality, which is why he was addressed. Here it is also like this: although all disciples of the Buddha ought to practice filiality, \[the Buddha\] specifically took Maudgalyāyana as the reason for initiating the teaching. As for "Maudgalyāyana": Maudgalyāyana is his clan name; his personal name was Kolita. Because they sacrificed to the deity of the kolita tree, it was taken as his name. Because the people of that country honored clan names, his clan name was used as his name; hence he is called Maudgalyāyana. "Had just attained the six supernormal knowledges" praises his virtues, clarifying that Maudgalyāyana uniquely penetrated concentration, roamed his spirit in the seven branches of awakening, eradicated the three outflows, and as a fruit attained the six supernormal knowledges. The supernormal knowledges having just become manifest, it is therefore said: "had just attained." Question: Why did Maudgalyāyana not save his mother earlier, but only rescue his mother after attaining the fruit of supernormal knowledges? Answer: When he had not yet attained the fruit, his afflictions were not yet exhausted, so there were obstacles and he could not pull out suffering. Therefore the sūtra says: "If one who is himself bound were able to unbind others, there is no such possibility." It also says: "For example, if one who cannot swim tries to rescue a drowning person, both will drown together." Therefore, one must possess full virtue before being able to rescue a mother's suffering. ### [1.7](https://indike.org/pramana/in.bauddha.taisho.2781~en-mt.1.7) \[The sūtra says:\] "Wishing to liberate his parents to repay their kindness in nursing him with milk," / The commentary says: Second, explaining his recount of filial piety, there are two parts: first, recounting the filial mind; second, recounting filial deeds. Here, it recounts the filial mind. In the past, my mother toiled and wearied in giving birth to me; since the kindness she held was so heavy, in principle it must be repaid. For this reason, an Āgama sūtra says: "The Buddha told the monks, 'Always remember to be filial and obedient, making offerings to your parents.'" The Nirvāṇa Sūtra says: "Better to receive three hundred drills piercing one's body in a single day than to produce a single thought of malice toward one's parents. Why? Because the kindness of parents is heavy." According to the Malla Sūtra: "A mother carries a child for ten months as if carrying the weight of Mount Tai. For three years she nurses with milk; her kindness in nurturing and raising cannot be repaid even by crying out to heaven. Even if one were to pile up precious jewels from the earth up to the twenty-eight heavens and give them all to people, the merit obtained would not equal a single fraction of the merit of making offerings to one's parents." As for "nursing with milk," according to the \*Mahāprajñāpāramitā-upadeśa\*: "For three years she nurses with milk, and the mother raises and nurtures, so that the child gradually grows up. Within those three years, the child remains in the mother's embrace; she rolls him from wet places to dry, and out of love for the child, \[her blood\] transforms into milk to raise and nurture him." According to an Āgama sūtra, when a child in Jambudvīpa is born and drops to the earth, from birth up to three years of age, how much milk does he drink in his mother's embrace? Maitreya replied, "He drinks one hundred and eighty hu of milk, not counting the blood consumed within the mother's womb." After a child in Pūrvavideha is born, up to three years of age, he drinks one thousand eight hundred hu of milk. After a child in Aparagodānīya is born, up to three years of age, he drinks eight hundred and eighty hu of milk. In Uttarakuru, when a child is born, he sits by the roadside in swaddling; travelers give him their finger, he sucks on it, and immediately becomes an adult. That land has no milk, so it is also included within \[the explanation of\] "nursing with milk." ### [1.8](https://indike.org/pramana/in.bauddha.taisho.2781~en-mt.1.8) \[The sūtra says:\] "he immediately used the eye of the path to survey the worlds." / The commentary says: This explains the filial deeds. Filial deeds are fivefold: first, searching; second, catching sight; third, grieving; fourth, going to save; fifth, having no benefit. Maudgalyāyana immediately used the divine eye to gaze through the three realms and broadly view the six destinies, exerting his supernormal powers to the utmost to search for his mother. ### [1.9](https://indike.org/pramana/in.bauddha.taisho.2781~en-mt.1.9) \[The sūtra says:\] "He saw that his deceased mother was born among the hungry ghosts, seeing neither drink nor food, with her skin and bones clinging together." / The commentary says: This is the second, catching sight. Maudgalyāyana exerted his supernormal power, vertically illuminating the three realms and horizontally shining upon the ten directions; after his search was complete, he distinctly saw her. Since her soul was in this destiny, the suffering she underwent was beyond words. "Seeing neither drink nor food," and so forth, explains his seeing the direct retribution. Food and drink nourish the physical body, making the skin full and clean; since internal sustenance was completely cut off, there were only skin and bones clinging to her form. ### [1.10](https://indike.org/pramana/in.bauddha.taisho.2781~en-mt.1.10) \[The sūtra says:\] "Maudgalyāyana was grieved and sorrowful." / The commentary says: This is grieving. How lamentable! The toil of the parents who lovingly raised him was once and forever brought to ruin, cast down into an evil destiny. Although Maudgalyāyana had not forfeited his \[spiritual\] nature, the pain pierced his heart and liver, his tears flowed profusely, and his cries of grief shook the earth. Hence it says, "he was grieved and sorrowful." ### [1.11](https://indike.org/pramana/in.bauddha.taisho.2781~en-mt.1.11) \[The sūtra says:\] "He immediately filled a bowl with rice and went to offer it to his mother." / The commentary says: This is going to save. Since his mother had skin and bones clinging together and had been starved for many years, the son felt deep sorrow and accordingly brought food to rescue her. ### [1.12](https://indike.org/pramana/in.bauddha.taisho.2781~en-mt.1.12) \[The sūtra says:\] "Upon receiving the bowl of rice, the mother immediately shielded the rice with her left hand and took the food with her right hand; before the food entered her mouth, it turned into fire and ashes." / The commentary says: This is having no benefit. It explains that although Maudgalyāyana brought food to save her, it was of no benefit to his mother. Shielding the rice with the left hand shows stinginess; taking the food with the right hand shows greed. As soon as his mother gave rise to stinginess and covetousness, her shielding and grasping crisscrossed, and the fragrant food inside the bowl rapidly transformed. ### [1.13](https://indike.org/pramana/in.bauddha.taisho.2781~en-mt.1.13) \[The sūtra says:\] "Maudgalyāyana cried out loudly in sorrow and wept, hurried back, and reported to the Buddha, detailing everything in this manner." / The commentary says: The above explained the section on the causes and conditions for the arising of the teaching; this now explains the section on that which is spoken by the holy teaching. First is Maudgalyāyana's petition, and second is the Tathāgata's response. This is the petition. Having attained the fruits of the six supernormal knowledges, Maudgalyāyana could transform at will; although he had the power to overturn heaven and shake the earth, and the speed of lightning and shooting stars, he could not bestow fragrant rice into a flaming mouth, nor extinguish the blazing fire within her hands. This shows that saving her alone was impossible, yet he still yearned to repay her; therefore, he wept aloud in sorrow and further requested a means of rescue, hurrying back to report to the Buddha. His loud cries and mournful wailing were heart-wrenching, their sound shaking the gods and spirits; hence it says, "cried out loudly." In "in sorrow and wept," and so forth: his feelings were bitter as he wiped away tears, which is called sorrow; choking and suppressing his voice, it is said that he wept. Beholding his mother's extreme suffering, he returned precipitously without delay; hence it says, "hurried back and reported to the Buddha." ### [1.14](https://indike.org/pramana/in.bauddha.taisho.2781~en-mt.1.14) \[The sūtra says:\] "The Buddha said, 'Your mother's roots of sin are deeply entrenched;'" / The commentary says: Below explains the Tathāgata's response to the petition. Within this there are eight parts. First, reproaching the mother's sins as deep. The mother's commission of sins is explained in detail as in the \*Suiyuan wangsheng \[jing\]\*. Greed and stinginess are the root that sweeps away good and the cause of falling into evil destinies; thus they are called the roots of sin. Drifting ceaselessly and taking birth in continuous succession, they are called deeply entrenched. This reveals that the karmic power, though unseen, is like a great mountain, lamenting worldly matters. ### [1.15](https://indike.org/pramana/in.bauddha.taisho.2781~en-mt.1.15) \[The sūtra says:\] "'it is beyond what your sole power can handle.'" / The commentary says: Second, the son alone cannot save her. Maudgalyāyana brought food to feed her, hoping her mouth and belly would be filled. This is meant to reveal that the painful retribution is difficult to eliminate and cannot be saved by your sole person. ### [1.16](https://indike.org/pramana/in.bauddha.taisho.2781~en-mt.1.16) \[The sūtra says:\] "'Although your filial piety moves heaven and earth with its sound, the heavenly spirits, earthly spirits, māras, non-Buddhists, religious practitioners, and the Four Heavenly Kings cannot handle it either.'" / The commentary says: This shows that turning to heterodoxy is powerless. This is to remove doubts. The doubt says: "If a single person realizing holiness has little power and cannot save her, the heavenly māras and non-Buddhist heterodox multitudes are very many and should be able to save her from suffering." Therefore, it is now explained that māras, heterodox beings, and the like cannot save her either. Although your loud cries move heaven and earth, and your mournful weeping touches the spirits, even if you were to lead the cohorts of māras, gather the assemblies of non-Buddhists, unite the eight classes in common purpose, and combine all supernormal powers into one single force, working together to rescue your mother, they could not handle it either. ### [1.17](https://indike.org/pramana/in.bauddha.taisho.2781~en-mt.1.17) \[The sūtra says:\] "'You must rely on the power of the Saṅgha of the ten directions for her to attain liberation.'" / The commentary says: This is the fourth, obtaining benefit by relying on the true \[assembly\]. The pravāraṇā karmavācanā in principle connects to the ten directions; harmoniously united as the Saṅgha, it makes no distinction between ordinary beings and sages. Their spirit is like an encompassing sea, boundless in its deep moistening; their majesty is like the fire of the earth, producing merit without end. Therefore, they can eliminate the thief of greed and the suffering before one's eyes, allowing one to follow the three \[realms\] and be born in heaven, naturally attaining timely liberation. ### [1.18](https://indike.org/pramana/in.bauddha.taisho.2781~en-mt.1.18) \[The sūtra says:\] "'I shall now explain the Dharma of rescue to cause all those in difficulty to be freed from grief and suffering.'" / The commentary says: This is the fifth, promising to explain the method of rescue. Why did the Tathāgata need to promise an explanation? Truly, because Maudgalyāyana's grief had shaken the cold springs and his weeping harmed the trees on the burial mounds, and he hurried back to report everything, which was truly lamentable. Therefore, he promised the explanation beforehand and rescued her afterward. ### [1.19](https://indike.org/pramana/in.bauddha.taisho.2781~en-mt.1.19) \[The sūtra says:\] "The Buddha told Maudgalyāyana: 'On the fifteenth day of the seventh month, when the Saṅgha of the ten directions performs pravāraṇā,'" / The commentary says: Sixth, pointing to the true \[assembly\] to encourage practice. The text has two passages: first, teaching how to make offerings to the supreme field; second, teaching the protocol for receiving offerings. Within the former there are five clauses: first, indicating the time; second, the intention of practice; third, demonstrating the method; fourth, praising the field; fifth, showing the benefit. Here it indicates the time. "Ten directions" shows the vastness of the realm; "the Saṅgha" excludes heterodox cohorts; "the fifteenth day" sets the auspicious time; "pravāraṇā" designates the practice of relinquishing. Thus, attaining the fruit during the three periods necessarily relies on an auspicious morning; and using human circumstances as conditions likewise depends on the pure assembly. Therefore, it is at the end of the virtuous companions' quiet sitting, at the time of confessing at the year's end; abandoning fetters, they go against the flow of the river of attachment, and saving those drifting in the flow, they cause them to quickly emerge. ### [1.20](https://indike.org/pramana/in.bauddha.taisho.2781~en-mt.1.20) \[The sūtra says:\] "'you should, for the sake of the parents of seven past generations as well as present parents who are in perilous distress,'" / The commentary says: Explaining the intention of practice. "Should, for the sake of the parents of seven past generations" means repaying distant kindness, namely, the parents of seven lifetimes. "Present \[parents\]" means benefiting near kindness, namely, the parents who gave birth to oneself. While the kinship extends through seven generations, demonstrating how difficult it is to disobey the support of heaven and earth, the kindness reaches to the multitudes in the netherworld, showing that nurture is boundless. Thus, Maudgalyāyana's aspiration was small, praying only for his close kin; the Great Sage's compassion was broad, extending his love to seven generations. ### [1.21](https://indike.org/pramana/in.bauddha.taisho.2781~en-mt.1.21) \[The sūtra says:\] "'prepare rice, the hundred delicacies, the five fruits, wash-basins, fragrant oil, lamps and candles, beds and bedding, and all such implements, offering all sweet and delicious foods and placing them in the basin.'" / The commentary says: This is the third, demonstrating the method. Preparing rice, the hundred delicacies, and the five fruits: these are the foods presented at noon. Wash-basins: these are vessels fully supplied for dining. Fragrant oil, lamps, and candles: these are intended to dispel darkness and keep the light. Beds and bedding: these stop exhaustion and settle worries. Now, the basin was instituted by the sage, but its function relies on meritorious practice. Therefore, one places wash-basins at the Dragon Gate and records torches in the Thunder Chamber; Qin's abundance shone brightly before, and Zhao's jade was worn behind. The divine phoenix leaps upward, the flying canopy hangs down, reflecting radiant gems; the eight delicacies are arrayed in the basin with the hundred flavors. When the dāna is completed, merit responds in time; wishing to elevate those who recognize kindness, it also aids and benefits all living beings. ### [1.22](https://indike.org/pramana/in.bauddha.taisho.2781~en-mt.1.22) \[The sūtra says:\] "'On this day, all the holy assembly—whether sitting in meditation among the mountains or having attained the four fruits of the path,'" / The commentary says: Fourth, praising the field. It praises the three virtues in full; this is the virtue of absorption. "On this day" brings up the auspicious morning for eradicating sins. "All the holy assembly" indicates the clarity of those who have realized the principle. Excellent masters: "whether sitting in meditation among the mountains," abiding in crags and thickets to train the mind; "or having attained the four fruits of the path," overcoming all internals to attain extinction. This is the virtue of absorption. ### [1.23](https://indike.org/pramana/in.bauddha.taisho.2781~en-mt.1.23) \[The sūtra says:\] "'or practicing caṅkramaṇa under the trees, or having mastery of the six supernormal knowledges,'" / The commentary says: This is the virtue of wisdom. "Or practicing caṅkramaṇa under the trees" refers to the cohort of dhūta practitioners benefiting themselves, who rely on quietude to cultivate exclusively. "Or having mastery of the six supernormal knowledges" refers to the cohort of those who have attained the fruits and benefit others, who arouse supernormal powers to benefit beings. ### [1.24](https://indike.org/pramana/in.bauddha.taisho.2781~en-mt.1.24) \[The sūtra says:\] "'teaching and transforming śrāvakas and pratyekabuddhas; or bodhisattva mahāsattvas of the ten grounds who expediently manifest as monks within the great assembly,'" / The commentary says: Next, explaining the precepts. The southern clause first lists three types of persons, who are the possessors of the precepts; next, it sets up the three precepts and sets forth the protocols of upholding and violating them. Here it lists the three types of persons. Śrāvakas have the prātimokṣa discipline; pratyekabuddhas have the discipline concurrent with absorption; bodhisattvas have the discipline concurrent with the path. In general, everyone possesses them; in particular, each observes their own discipline. ### [1.25](https://indike.org/pramana/in.bauddha.taisho.2781~en-mt.1.25) \[The sūtra says:\] "'all with one single mind receive the pāvāra food, possessing the pure discipline,'" / The commentary says: This explains the three precepts and sets forth the protocols of upholding and violating them. This is the prātimokṣa discipline. "All with one single mind" shows the absence of the fault of distraction. "Receive the pāvāra food" prevents the fault of contention and disharmony. "Possessing the pure discipline" means being as immaculate as a bright pearl. Since the offerings of the faithful are difficult to digest—like a hair rope cutting through bone—the vinaya instructs one to receive food with a single mind, and the sūtra ordains that only by possessing the discipline can they be digested. Therefore, even invoking the name to escape difficulties requires one mind; to produce blessings and benefit living beings, complete agreement of will is required. ### [1.26](https://indike.org/pramana/in.bauddha.taisho.2781~en-mt.1.26) \[The sūtra says:\] "'the way of the holy assembly,'" / The commentary says: This is the discipline concurrent with absorption. Wisdom arises dependent on absorption; without pure discipline, it cannot appear. Holiness relies on the path to arise, and ultimately depends on people to manifest its principle. ### [1.27](https://indike.org/pramana/in.bauddha.taisho.2781~en-mt.1.27) \[The sūtra says:\] "'its virtue is vast and deep.'" / The commentary says: This is the discipline concurrent with the path. "Vast and deep" describes the majestic abundance of their demeanor. Walking like a goose king, observing with majesty, adopting a stern countenance to subdue māras; sitting firmly like an immovable rock, beholding which makes one stand in awe of the Dharma. Therefore, seeing the likeness of a śramaṇa outside the gate, one deeply laments the enmity of the five desires; meeting the visitor Aśvajit within the city and hearing the stanza, one attains the first fruit. Such are the benefits of their demeanor. ### [1.28](https://indike.org/pramana/in.bauddha.taisho.2781~en-mt.1.28) \[When\] the sūtra states, 'Whoever \[makes offerings to\] such a pravāraṇā Saṅgha': The commentary says: This is the fifth \[section\], revealing the benefits. The text has two lines: first, revealing the power of great compassion to eliminate suffering; second, revealing the power of great loving-kindness to bestow joy. 'Whoever makes offerings,' and so forth, reveals the power of great compassion. 'Whoever makes offerings to the pravāraṇā \[Saṅgha\]' marks the excellence of the fertile field \[of merit\]. 'Present \[parents\],' and so forth, indicates the profound kindness that is to be saved. Kindness has three grades: First is supreme kindness, namely the present parents, because they directly gave birth to and reared \[the person\]. Second is middling kindness, namely parents of seven past generations, because their lineage has extended unbroken, distantly nourishing and sustaining \[oneself\]. Third is lesser kindness, namely the six kinds of kin and relatives, meaning relatives and brothers, because their supportive assistance brought one to completion. As the Mahāprajñāpāramitopadeśa says, 'Parting from ordinary people is easy, parting from spiritual friends is difficult; parting from spiritual friends is easy, parting from wife and children is difficult; parting from wife and children is easy, parting from parents is difficult.' This confirms the three grades of kin. 'Emerging from the three wretched realms,' and so forth, directly reveals the power of great compassion. When accumulated evil brings about misfortune, calamity reaches into two lifetimes; when one cultivates good to establish merit, deliverance extends into distant depth. Now when it speaks of 'emerging,' those such as these ought to have fallen into the three wretched realms, but solely through the assistance of holy power, their karmic retribution is eradicated. Since they ought to have fallen but do not fall, this not falling is described as 'emerging.' ### [1.29](https://indike.org/pramana/in.bauddha.taisho.2781~en-mt.1.29) \[When\] the sūtra states, 'If the parents are in the world, they will have blessings and joy for a hundred years,' and so forth: The commentary says: This is the power of great loving-kindness to bestow joy. Blessings and joy for a hundred years is present joy; entering the light of heavenly flowers is joy in future lives. In Jambudvīpa, the upper limit of lifespan is a maximum of one hundred years; within the heavens, one's retributive palaces cast the radiance and shadows of flowers. ### [1.30](https://indike.org/pramana/in.bauddha.taisho.2781~en-mt.1.30) \[When\] the sūtra states, 'The Buddha commanded the saṅgha of monks of the ten directions to make a praṇidhāna blessing for the family of the dānapati': The commentary says: From here on, it explains the ritual of receiving offerings. The two lines first teach the practice of receiving food, and then demonstrate the ritual of receiving food. Performing the praṇidhāna blessing first generates virtuous practice of vocal karma; entering meditative concentration generates the virtue of mental karma; receiving the food afterward generates the virtue of bodily karma. A vow is like a charioteer, having the power to establish an aim; practice is like an ox cart, having the efficacy of eradicating evil close at hand. Therefore, \[the Buddha\] first has them generate vows, and afterward practice meditation. ### [1.31](https://indike.org/pramana/in.bauddha.taisho.2781~en-mt.1.31) \[When\] the sūtra states, 'First place it before the Buddha's stupa': The commentary says: This demonstrates the ritual of receiving food. Although the sequence of the Three Jewels has three stages, in terms of the transformation gate, it is appropriate to make offerings to the Buddha first. Why is this? A stupa housing relics is unceasing in its divine transformations; Prabhūtaratna's sacred shrine brought bodies together to share the seat. For this reason Bhaiṣajyarāja burned \[his body of\] a hundred blessings, and Xīnxiāng \[…\] the bones of ancient earth. Since the holy body is altogether dignified and majestic, how could one not set out the basin and offer it first? ### [1.32](https://indike.org/pramana/in.bauddha.taisho.2781~en-mt.1.32) \[When\] the sūtra states, 'At that time, Maudgalyāyana's weeping and crying ceased,' and so forth: The commentary says: This is the seventh \[section\], the filial son's awakening. The Tathāgata's virtue and grace was a vast torrent and a spiritual assembly; by principle there was no one who was not gladdened. Suffering was swept away as from hanging upside down, and Maudgalyāyana thereupon halted his grief. The great assembly danced in mutual joy, and Maudgalyāyana's longstanding weeping was removed. ### [1.33](https://indike.org/pramana/in.bauddha.taisho.2781~en-mt.1.33) \[When\] the sūtra states, 'Maudgalyāyana's mother on that very day obtained release from one kalpa \[of suffering\],' and so forth: The commentary says: This is the eighth \[section\], the compassionate mother receiving the benefit. The merit of a single person is like taking up a handful of earth to dam a river; now with the majesty of the great assembly, it is like a fierce gale sweeping away a mountain of karma. ### [1.34](https://indike.org/pramana/in.bauddha.taisho.2781~en-mt.1.34) \[When\] the sūtra states, 'Maudgalyāyana again addressed \[the Buddha\],' and so on: The third \[major division\] is the propagation section. It comprises three lines: first, making the request; second, receiving praise; third, the direct answer. The greatness of filial piety reaches through to the spiritual and divine. How could it merely be open to the people of that time, without casting its light upon future deeds? For this reason Maudgalyāyana made his request, striving specifically for this. The text has two lines: first, acknowledging the benefits attained on the spot, and celebrating the power of the Three Jewels; second, so that the fragrance may be transmitted to the unliberated, he inquires into doubts to establish certainty. ### [1.35](https://indike.org/pramana/in.bauddha.taisho.2781~en-mt.1.35) \[When\] the sūtra states, 'The Buddha said,' and so forth: The commentary says: This is receiving praise. Since the Tathāgata descended in his traces to match people's capacities, the clouds of wisdom spread far and wide; so long as future people have suffering, the moisture of the Dharma will overflow. Because they all attain what is suitable, he says, 'Excellent indeed!' However, before the Buddha had spoken, \[Maudgalyāyana\] set forth his inquiry corresponding \[to the matter\]; hence \[the Buddha\] says, 'I was just about to speak, and now you ask again.' ### [1.36](https://indike.org/pramana/in.bauddha.taisho.2781~en-mt.1.36) \[When\] the sūtra states, 'If good sons,' and so forth: The commentary says: This is the third \[part\], the answer. It has five sections: first, teaching them to present offerings; second, teaching them to make vows; third, teaching them to cultivate constantly; fourth, teaching them to uphold \[the teaching\]; fifth, teaching them to receive the command. This is the first. How supreme it is! The kindness of parents is equal to heaven and earth; even if blood were to flow in torrents, it would not suffice to repay their kindness. Therefore, among the types of faithful in the gate of the Dao, noble disciples and humble ranks alike need only present offerings to repay this boundless kindness. The cycle has several lines: first, specifying the names of the persons who practice filial piety; second, showing the season for presenting offerings. The text's meaning is understandable. ### [1.37](https://indike.org/pramana/in.bauddha.taisho.2781~en-mt.1.37) \[When\] the sūtra states, 'Entreating and wishing that the present parents,' and so forth: The commentary says: This teaches the making of vows. One should vow that the lives of parents in their declining years will not be exhausted, and that the provisions for their bodies will ever be peaceful and easy. Having departed from the toil of broken limbs, they will remain in the tranquility of reliant joy. May the revered spirits of seven generations bid a perpetual farewell to the hundred sufferings, depart forever from the thousands of cold springs, and on this morning return to heavenly spirits, on this very day being affected by this vehicle of merit, with vows that are likewise boundless. This is teaching them to present offerings. ### [1.38](https://indike.org/pramana/in.bauddha.taisho.2781~en-mt.1.38) \[When\] the sūtra states, 'These disciples of the Buddha who cultivate filial obedience,' and so forth: The commentary says: The third is encouraging constant cultivation. If one encourages compassionate conduct, in thought after thought one will recall them; if one delivers one's parents, year after year one will set out offerings. In this way filial piety is realized from beginning to end, and practice reaches its culmination in serving one's parents. Wealth is useless in old age; it is hoarded for the sake of children and grandchildren. For those of filial devotion, the basin requires no prodigal expense; it should always be offered in the middle month \[of autumn\]. ### [1.39](https://indike.org/pramana/in.bauddha.taisho.2781~en-mt.1.39) \[When\] the sūtra states, 'If all disciples of the Buddha uphold this sūtra and Dharma': The commentary says: The fourth teaches upholding. 'To uphold' is to have faith; 'to keep' is to be mindful. When faith is spoken of, it removes the distinction between right and wrong; when mindfulness is spoken of, it deeply prevents the error of forgetting the teaching. Therefore, he exhorts them to faithful mindfulness so that the teaching may circulate. ### [1.40](https://indike.org/pramana/in.bauddha.taisho.2781~en-mt.1.40) \[When\] the sūtra states, 'The monk Maudgalyāyana and the fourfold assembly of disciples practiced \[the teaching\]': The commentary says: The fifth is receiving the command. The Tathāgata sent down this rain of Dharma to moisten all living beings; as the assembly was about to disperse, the fragrance was transmitted from the seats. Maudgalyāyana and the others all received the command, crowned their heads with it, and practiced it. Having borne the holy kindness, by principle their minds were joyful. ### [1.41](https://indike.org/pramana/in.bauddha.taisho.2781~en-mt.1.41) Exposition in Praise of the Ullambana Sūtra, Fascicle 1 --- Source: [https://indike.org/pramana/in.bauddha.taisho.2781~en-mt](https://indike.org/pramana/in.bauddha.taisho.2781~en-mt) · Pramāṇa