Mulian Rescues His Mother or Mulian Saves His Mother From Hell is a popular Chinese Buddhist tale first attested in a Dunhuang manuscript dating to the early 9th century CE. It is an elaboration of the canonical Yulanpen Sutra which was translated from Indic sources by Dharmarakṣa sometime between 265 and 311 CE. Maudgalyayana, whose abbreviated Chinese transliteration is Mulian, seeks the help of the Buddha to rescue his mother, who has been reborn in the preta world or in the Avici Hell, the karmic retribution for her transgressions. Mulian cannot rescue her by his individual effort, however, but is instructed by the Buddha to offer food and gifts to monks and monasteries on the fifteenth day of the seventh lunar month, which established the Ghost Festival. While Mulian's devotion to his mother reassured East Asians that Buddhism did not undermine the Confucian value of filial piety and helped to make Buddhism into a Chinese religion, it also reflected strong undercurrents of filial piety that existed throughout Indian Buddhism as evidenced through its canonical texts and epigraphical remains.

Filial piety has been an important aspect of Buddhist ethics since early Buddhism, and was essential in the apologetics and texts of Chinese Buddhism. In the Early Buddhist Texts such as the Nikāyas and Āgamas, filial piety is prescribed and practiced in three ways: to repay the gratitude toward one's parents; as a good karma or merit; and as a way to contribute to and sustain the social order. In Buddhist scriptures, narratives are given of the Buddha and his disciples practicing filial piety toward their parents, based on the qualities of gratitude and reciprocity. Initially, scholars of Buddhism like Kenneth Ch'en saw Buddhist teachings on filial piety as a distinct feature of Chinese Buddhism. Later scholarship, led by people such as John Strong and Gregory Schopen, has come to believe that filial piety was part of Buddhist doctrine since early times. Strong and Schopen have provided epigraphical and textual evidence to show that early Buddhist laypeople, monks and nuns often displayed strong devotion to their parents, concluding that filial piety was already an important part of the devotional life of early Buddhists.