[i] 孝养父母 ，
[Sūtra]: ‘Those desiring birth [in] that [Pure] Land [of Āmítuófó], should cultivate Three Blessings.
 First, [is to]
[i] [have] filial support [of their] Fathers [and] Mothers,
[ii] attend [to their] teachers [and] seniors,
[iii] [with] loving-kindness’ mind not kill, [and]
[iv] cultivate [the] Ten Good Karmas [i.e. Ten Wholesome Deeds]…
Thus, these three matters, [are] named [as] “pure karma”.’
[Śākyamuni] Buddha told Vaidehī, ‘[Do] you now know [this] or not? These three kinds [of] karmas precisely are, [in the] past, future [and] present, [the] three periods’ all Buddhas’ pure karma’s right causes.‘
[Commentary]: … [S]peaking [of] those [i] ‘[have] filial support [of their] Fathers [and] Mothers’, this [is with] understanding [that] all ordinary beings all relied upon conditions then born.
What is [to have] relied upon conditions? Perhaps having manifested births, or having moisture births, or having egg births, or having womb births. These four births within, each personally repeatedly have [these] four births, as [the] sūtras extensively say.
However, [as we are with their] complementing causes then born, then having Fathers [and] Mothers. Since having Fathers [and] Mothers, then having [their] great kindness.
若无父者，能生之因即阙 ；若无母者，所生之缘即乖 ；若二人俱无，即失托生之地。
If [as] those without Fathers, [the] cause of [the] ability [to be] born [is] then deficient. If [as] those without Mothers, [the] condition of [their] births [is] then separate. If [these] two persons [are] completely lacking, then lost [is the] ground of giving birth.
[We] must have Fathers’ [and] Mothers’ conditions [to be] complete, then having possibility of receiving [our] bodies.
Since desiring [to] receive [our] bodies, with personal karmic consciousness as internal cause, [and] with Fathers’ [and] Mothers’ sperm [and] eggs as external conditions, cause [and] conditions harmonise together, thus having these bodies.
With that meaning thus, [our] Fathers’ [and] Mothers’ kindness [is] heavy.
[Our] Mothers, [having] carried [us in their] wombs already, passing by ten months, [when] moving, standing, sitting [and] lying down, often gave rose [to] suffering [and] afflictions, repeatedly worrying [that] when giving birth, [having our] accidental deaths.
If born already, passing by three years, [they] frequently slept [where there is] faeces [and] laid [where there is] urine, [to make space for their children, where they did not soil or wet, with] beds, blankets [and] clothes all also not clean, [as they were dirtied by their children, or with no time to clean them].
As well as [when] grown up, loving [husbands], wives [and our] own children, at [where our] Fathers [and] Mothers dwell, instead giving rise [to] hatred swiftly, those not practising kind filial piety, then with animals, [are] without difference.
Also, those [who are] Fathers [and] Mothers, [are the] most [fertile] of worldly blessing fields [i.e. fields of merits].
[How The Buddha Redirected A Precious Offering]:
The Buddha, is [the] utmost of world-transcending blessing fields.
However, when [the] Buddha [was] in [the] world, [he] happened to encounter that [certain] year’s famine, [with] people all starving [to] death, [with their] white bones criss-crossing [everywhere].
All Bhikṣus [and] others, [when] requesting food, [was] difficult [to] attain [any].
At that time, [the] World-Honoured [One], after awaiting [for the] Bhikṣus [and] others [to] leave, alone personally entered [the] city [to] request [for] food, from dawn until noon, [from] door [to] door, calling [and] requesting. Without those giving food, [the] Buddha still [with an] empty alms bowl, then returned.
[The] next day again going, also returning without attaining [food, the] day [after] again going, also likewise not attaining [food].
Suddenly, [there] was one Bhikṣu [on a] path, [who] met [the] Buddha, [whose] countenance [was] different [from his] usual, as if having [the] appearance [of] hunger. [He] then asked [the] Buddha, ‘World-Honoured [One]! [Have you] today, already completed eating?’
佛言 ：「比丘！我经三日已来，乞食不得 一匙，我今饥虚，无力能共汝语。」
[The] Buddha said, ‘Bhikṣu! [As] I [have] passed three days since, requesting food, without attaining one spoonful, I [am] now hungry [and] empty, without energy [to be] able [to], together with you speak.’
[The] Bhikṣu, [having] heard [the] Buddha’s words already, [with] sorrowful tears not able [to be] self-restrained, then personally thought [these] words, ‘[The] Buddha is [the] unsurpassable blessing field, [whom] sentient beings [should] protect. [With] my these three robes sold away, [for] buying [to] obtain one alms bowl [of] rice, [to] offer to [the] Buddha, right now is [the] time [to do so].’
[Having] given rise [to] this thought already, [he] then bought [and] attained an alms bowl [of] rice, hurriedly taking [and] offering [it to the] Buddha.
[The] Buddha knew [this], but purposely asked, ‘Bhikṣu! [With] this year’s famine, [as] people [are] all starving [to] death, you now, [from] what place attained this one alms bowl [of] purely coloured rice?’
[The] Bhikṣu, [according to] as before, spoke in detail [to the] World-Honoured [One. The] Buddha again said, ‘Bhikṣu! [As] the three robes, are the same as pennants’ forms, of all Buddhas [of the] three periods, these robes’ causes [and] conditions [are of] utmost honour, utmost importance [and] utmost kindness. [Of] you now, who exchanged [them to] attain this rice for me, [I] greatly understand your good intention, [but] I [will] not consume this food.’
[The] Bhikṣu repeating, [to the] Buddha said, ‘[If the] Buddha is [the] three realms’ blessing field, [the] utmost within [all] of [the] noble, yet saying [he will] not consume it, other [than the] Buddha, who [is] able [to] consume [it]?’
[The] Buddha said, ‘Bhikṣu! [Do] you have [a] Father [and] Mother or not?’
[He] replied, ‘Yes.’ [The Buddha said], ‘You should take [this] offering [to your] Father [and] Mother.’
[The] Bhikṣu said, ‘[If even the] Buddha yet said [that he will] not consume [it, of] my Father [and] Mother, how [are they] able [to] consume [it]?’
[The] Buddha said, ‘[They are] suitable [to] consume [it]. Why is [this] so? [As your] Father [and] Mother [were] able [to] give birth [to] your body, to you, [they] have great [and] deep kindness. For this reason, [they are] suitable [to] consume [it].’
[The] Buddha asked, ‘Bhikṣu! [Of] your Father [and] Mother, [do they] have [the] mind [of] faith [in the] Buddha [or] not?’
[The] Bhikṣu said, ‘[They] both [are] without [the] mind [of] faith.’
[The] Buddha said, ‘Now [they will] have [the] mind [of] faith. Seeing you giving [the] rice, greatly giving rise [to] joy, due [to] this then, [they will] give rise [to the] mind [of] faith. First teaching [them to] receive [the] Threefold Refuge, then [will they be] able [to] consume this rice.’
Then, [the] Bhikṣu, [having] already received [the] Buddha’s teaching, [with] sorrow [and] respect then left.
With this meaning thus, [there is] great necessity [to have] filial support [of our] Fathers [and] Mothers.
Also, [the] Buddha’s Mother, [Queen] Māyā, [after] giving birth [to the] Buddha[-to-be], passing seven days after, then died, [and was] born [in] Trāyastriṃśa Heaven.
[The] Buddha, after accomplishing [the] path, reaching [the] fourth month’s fifteenth day, then [ascended] towards Trāyastriṃśa Heaven, [in] one summer for [his] Mother spoke [the] Dharma, for repaying [her] kindness of carrying [him in her] womb [for] ten months.
[Being the] Buddha, yet [he] personally repaid kindness [with] filial support [of his] Father [and] Mother, what more ordinary beings? [How can they] then not [be with] filial support?
Thus know [that our] Fathers [and] Mothers’ kindness [is] deep [and] utmost heavy.
… [S]peaking [of] those [who] [ii] ‘attend [to their] teachers [and] seniors’, this [is with] understanding [that the] teaching [and] revealing [of] etiquette, [for] learning [of] knowledge [to] accomplish virtues, [to have] causal practice without deficiency, and even [for] accomplishing Buddhahood, these [are] due [to the] power of teachers’ good guidance. Of this great kindness, [it] most necessarily [must be] respected deeply.
However, [of] Fathers [and] Mothers, and teachers [and] seniors, [this is] named as ‘practice [of] respect [for those] above’.
… [S]peaking [of] those [iii] ‘[with] loving-kindness’ mind not kill’, this [is with] understanding [that] all sentient beings [are] all with [their] lives as [what is] fundamental, if seeing evil conditions, [will] fearfully go [to] hide [and] avoid them, only for protecting [their] lives.
[A] sūtra says, ‘[Of] all sentient beings, [as there are] none [who do] not love [their] lifespans, do not kill [and] do not beat [them with] staves, [by being] able [to] show mercy [to] oneself as [an] example, [extending this.’ With this] then, as confirmation.
… [S]peaking [of] those [who] [iv] ‘cultivate [the] Ten Good Karmas’ (修十善业) [of not killing (不杀生), not stealing (不偷盗), not having sexual misconduct (不邪淫), not having harsh speech (不恶口), not having double-tongued speech (不两舌), not having false speech (不妄语), not having frivolous (or idle) speech (不绮语), not having greed (不贪), not having hatred (不嗔) and not having ignorance (不痴)], this [is with] understanding [that] of [the] Ten Evil [Karmas] within, killing’s karma [is the] most evil, thus listed at [the] beginning. [Of the] Ten Good [Karmas] within, long life [is with the] most good, thus with [this] compared [with].
Then below, those nine evil [karmas, when] reaching below’s [commentary on the] nine grades within, [will] next [be] responded [to, and] extensively related.
This [is with] understanding [that] worldly good, [is] also named [as] ‘practice [of] loving-kindness [for those] below’.
Pure Land Tradition’s 2nd Patriarch Great Master Shàndǎo
(Commentary [On The] Contemplation Sūtra [In] Four Fascicles: Preface Part’s Meaning)
[Notes On How The Buddha Redirected A Precious Offering:
 As the Buddha is a supremely fertile blessing field, for sowing seeds of reverence and generosity, that are able to reap much merits, there should be many people anxious to make offerings to him. However, during famine, with most not having enough food for themselves, this was naturally not so.
 As the Buddha is completely enlightened, he should know how to not give conditions to ripen past negative karmic seeds, so as to not face any difficulties, and how to give conditions to ripen past positive karmic seeds, so as to overcome any difficulties. However, he sometimes manifests, or chooses to appear to go through some difficulties, so as to offer important contextual lessons for others present. Even when facing such challenges, he is in reality free from any suffering.
 Out of compassion and generosity, the Buddha repeatedly let all others go on their alms-seeking rounds first, even if this might lead to him attaining less, or even no food. As the Buddha is constantly in the bliss of meditative concentration, he is able to draw nourishment from it directly, without need for physical food. Thus, his hunger was clearly manifested, going on alms rounds, to offer others conditions for creating merits by making offerings to him.
 In order to have a complete dialogue, for those present, and others later to learn fully from in the sūtras, the Buddha often asks about what he already knows. With his omniscience, knowing that the Bhikṣu has hungry parents, the Buddha asked him to offer them the food instead. This is again the Buddha practising great compassion and generosity.
 Listed as first of the four ‘sub-blessings’ within the first of the Three Blessings (三福), the Buddha taught that filial piety towards our parents is of foremost importance. Making timely offerings to our deserving parents, especially when they are clearly in need, is just as urgent as making offerings to the Buddha. Thus, in the teaching of the Four Heavy [Sources Of] Kindness (四重恩), in the following order of our parents (父母恩), country (or society: 国土恩), the Triple Gem (of the Buddhas, Dharma and Saṃgha: 三宝恩), and all sentient beings (众生恩), our parents are listed first.
 Our parents’ conceiving, carrying, birthing and caring of us, offered us conditions to have this precious human rebirth, with which we are able to learn and practise the Dharma. This kindness is thus extremely great and deep. Even if they had no clear intentions or actions to link us to the Dharma, without their supportive conditions, this would not be possible.
 As a great skilful means, to create positive karmic affinity between the Bhikṣu’s parents and the Buddha, along with the Triple Gem, the Buddha redirected a precious offering meant for him, to spur his parents’ rise of faith, and thus be directly deserving of the food.
 Also as taught by the Buddha, to truly repay the kindness of our parents, we should share the Dharma with them, so as to spiritually benefit them. In contrast, worldly benefits cannot fully repay their kindness. As the Pure Land Tradition’s 13th Patriarch Great Master Yìnguāng (净土宗十三祖印光大师) taught, to fully repay them, our parents should be guided to Amitābha Buddha’s (阿弥陀佛) Pure Land, through which swift Buddhahood is guaranteed. Setting the best example personally, even after her rebirth, the Buddha sought his Mother, so as to share the Dharma with her, teaching her about mindfulness of Buddha in the Kṣitigarbha Sūtra (地藏经). He also guided his Father, King Śuddhodana, to reach Pure Land.]
Namo Amituofo : Translation and notes by Shen Shi’an
What Is The Second Blessing?
Pure Karma’s Three Blessings
Pure Karma’s Right Causes