Nguyên Thủy Thiên Tôn kể cho Thượng Trí tiên nhân về ân nặng cha mẹ: ký thai, nuôi dưỡng, lo lắng. Khuyên con cái lập trai, tụng kinh, tạo công đức để báo ân, tiêu tai và siêu độ song thân đã mất. Là bản “báo phụ mẫu ân trọng” chính thống của Động Chân, khác với các bản dân gian sau này.
Ứng dụng: Báo hiếu, cầu an cho cha mẹ, siêu độ song thân, nghi hiếu đạo
撰人不详，约出隋唐，一卷，收入《正统道藏》洞真部本文类。假托元始天尊为上智仙人讲述父母寄胎十月、哺乳鞠育之恩重难报；劝世人修斋诵经，为存亡父母建斋消灾、超度亡灵。与佛教《父母恩重经》系并行，道教另有《太上老君说报父母恩重经》《玄天上帝说报父母恩重经》《元始洞真慈善孝子报恩成道经》等。体现道门吸收儒家孝道、以斋醮报恩的伦理转向。
⚡ Ứng dụng: 孝道斋醮、超荐父母、化解祖业与宅运刑伤；与八字「父母宫、印星、祖德」修行相应。
🔗 Liên quan: 太上老君说报父母恩重经；玄天上帝说报父母恩重经；元始洞真慈善孝子报恩成道经
The Bao Fumu Enzhong Jing proves that the weight of parental grace is an ontological debt written into embodiment itself—gestation, birth, feeding, protection—so repayment through zhai, recitation, and merit dedication is not sentimental piety but structural correction of the root human relation. Filial merit therefore opens both parents’ and child’s paths, linking family debt-clearing to Dao realization.
1) In BaZi, read parent palaces and early luck as debt/grace maps; design repayment practices accordingly. 2) Schedule parental zhai at Qingming, death anniversaries, and personal crisis years. 3) Dedicate a fixed portion of recitation merit to parents before personal petitions. 4) Combine material care (if living) with liturgical care—neither alone completes 報恩. 5) Treat chronic ‘root’ bad luck as possible unpaid kinship disorder to investigate.
Unlike pure self-cultivation scriptures (Qingjing, Shengtian), this centers intergenerational causality. Unlike Four Saints’ demon-binding, the primary ‘obstacle’ is unrepaid grace, not external evil. Unlike Zhonghe’s general ethics, it specifies the parental vector as the heaviest concrete instance of moral-cosmic accounting.