⊙發大心為眾生，求無上菩提道；樂說法如滿慈，修多聞如阿難。
⊙滿慈子：富樓那彌多羅尼子，是釋迦十大弟子中說法第一之阿羅漢。初出家證阿羅漢果，後聞法華因緣，回小向大，於〈五百弟子授記品〉授記未來成佛，號法明如來。
⊙「新發意菩薩，供養無數佛，了達諸義趣。」《法華經方便品第二》
⊙供養無數佛：菩薩立願，常恭敬供養一切諸佛，深信愛樂道法，修諸施捨功德，善解知見無有厭足。
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【證嚴上人開示】
發大心為眾生，求無上菩提道；樂說法如滿慈，修多聞如阿難。
發大心為眾生
求無上菩提道
樂說法如滿慈
修多聞如阿難
也就是要告訴大家，我們既然要修行，我們就要發大心。發大心，那就是要立大願。瞭解了佛法，不只是求自覺，我們還要再覺他。自己瞭解了，也能讓人人來瞭解。
佛陀就是要讓我們知道，所以他來人間，一大事因緣，讓大家瞭解，有的人根機差很多，有的人很利根，一聞佛法就能瞭解人生無常，人生是苦，追究到底，一切皆空。佛所說的法，我知道，空，但是，要如何找出有，妙有？若全都是空，還有什麼好修呢？我們就是要回歸本性。
佛陀開頭那一句話：「眾生皆有如來智性。」眾生皆有如來智性，我們還未找到，我們只知道空、無常、苦等等。我們知道了，我們也相信了，但是，我們還無法去找出那，妙有真如，所以我們必定要發大心。
只要我們的方向正確，我們所接受到的法，我們自己有體會到的感覺，叫做感覺，這叫做體會，我們的感覺。別人過去都不知道，我們告訴他有佛法，是這樣、這樣，你聽不懂，我與你分享我的感覺。這叫做發大心。
不是人人都那麼有福，能聽得到法。法，必定要輾轉相傳，要有人輾轉相傳，要輾轉相傳的人，必定要發大心。發大心，就是為眾生，這就是要發心修菩薩道。所以，我們不只是要自覺、自了，我們應該要發心，自覺，還要覺他，讓人人能夠有機會接受佛法。為眾生，所以求無上菩提。
人生無常，應該要把握時間。卻是有人就是在修這個法，還是為自己，很堅持就是為自己。我們應該時間要雙用，常說一腳步要當成八腳步走」，所以這八個腳步，就是當成一個腳步走。同樣的道理，所以，我們既然一輛車開出來了，騎一輛腳踏車能載一個人，騎一輛摩托車也是一樣；開一輛轎車載四位，開一輛巴士載二十位、四十位，開一輛火車，那就好幾百人了。
我們用十法、十波羅蜜，將它凝聚起來就是一艘大船，慈航，能好幾千人、上萬人同在一艘船，從此岸到彼岸。這觀念，距離同樣能夠達到，卻是我們要看，用什麼樣的工具？工具，載道器，用什麼方法、用什麼度法，來自度、度人。所以「求無上菩提道」，這是我們大家應該要有共識，大家應該要共同發心。
那要用什麼樣的人來比較呢？此處我就說，「樂說」，我們要很歡喜，我聽到法之後，我是怎麼樣的感受，我很歡喜與大家分享。分享「法」的內容——你聽不懂，我說我的感覺給你聽。就是用這樣輾轉來說法。
所以「樂說法如滿慈」。滿慈，就是「滿慈子」，也是叫做「富樓那彌多羅尼子」，就是釋迦佛的十大弟子中說法第一。他很歡喜說法，但是，他瞭解之後再講給別人聽。他的根機很高，開始皈依佛後，他很快就體會到佛法，對人間非常的重要。佛陀所說的法：苦、集、滅、道，或者是四諦、十二因緣等等，這他都瞭解了。人生如何來，如何去，他很清楚。這位彌陀羅尼子，就是滿慈子，初出家，他就證得阿羅漢果，後來他在法華會上，聽法之後，他也是很快「回小向大」。
這「回小向大」，除了舍利弗之外，再來就是富樓那彌多羅尼子。瞭解佛陀說的，過去讓大家修行，讓大家先清淨你們的心。但是，一切瞭解空，真空的道理，沒有執著，沒有掛礙，之後，你們還有一項，妙有，還沒有瞭解。妙有的道法，那就是找回如來的本性。
這一點，大家要認知佛的知見，也就要先用一乘，就是要從此岸到彼岸，那個一乘道法；就是要有這些道，這些法，構成了我們從此岸到彼岸去，從迷到覺。這就是在《法華經》中，瞭解到佛陀的本懷，所以他回小向大。這個小乘，他已經轉過來，已經開始向大乘。
這是在《五百弟子授記品》裡，富樓那彌多羅尼子，也受到佛陀的授記，未來能成佛，號叫做法明如來。
滿慈子：
富樓那彌多羅尼子
是釋迦十大弟子中
說法第一之阿羅漢
初出家證阿羅漢果
後聞法華因緣
回小向大
於五百弟子授記品
授記未來成佛
號法明如來
他樂說法，經典中有他這樣的故事：他在遊化，有一個地方，這小城裡，全部很多人都是性很暴惡，都不肯講道理，人與人之間，時時都在鬥爭、相殺，就是不懂道理。
這滿慈子有一天來向佛這樣請求，說：「佛！那個地方，那些人的暴惡，就是因為他沒有受到佛的教法。我想要來去教化他。」
佛陀聽到，就告訴他：「你知道那個地方，人人都是非常兇惡，他怎能接受道理呢？」
他說：「就是欠缺佛的教法，我要去。」
佛陀說：「若你去，你說的法，他們若不聽，罵你，你要怎麼辦？」
他就說：「我要感恩，感恩他只是開口罵我而已。」
佛陀又說：「假使他出手打你呢？」
他就說：「我也還要感恩。他只用他的拳頭打我而已，他沒有用棍來打我，所以我要感恩他。」
佛就說：「假使他用大棍打你呢？」
他說：「我也要感恩，感恩他只是用棍打我，他沒有用刀殺我。」
佛陀就說：「假使他用刀殺你呢？」
他就說：「若是如此，我也要感恩。這是我與他，有過這樣的因緣果報，有與他結了這麼不好的緣，過去生中，我有傷害他，這生中我能還他，所以，一筆勾銷。因緣，惡因、不好的緣，都一筆勾銷了，所以我也要感恩。」
佛陀聽了之後，對富樓那彌多羅尼子，這種的大願，非常地讚歎。但是，佛陀內心相信，那些人就是與彌多羅尼子有緣，他去教化，絕對是沒有擔憂之處，所以佛陀允許他去。安全去度化那群，兇惡、不講道理的人，總是在那裡，真正也是度了很多人。這位就是叫做「滿慈子」，具足的名詞叫做「富樓那彌多羅尼子」。這是滿慈子的一段故事。
所以，他就是在法華會上，已經回小向大，他能懂得如何去度眾生，來人間修行就是要去度眾生，與大家分享，所以這是滿慈子他的故事。
那麼「新發意菩薩，供養無數佛，了達諸義趣。」
新發意菩薩
供養無數佛
了達諸義趣
《法華經方便品第二》
「新發意」，就已經開始發心，但是才初發意而已，道心是否很穩固？還不確定。但是，他已經發大心了，不是守在獨善其身。他瞭解佛法之後，要回小向大。瞭解佛法，但是他開始要向大乘的教法走，所以他要發菩薩心。
但是，他們過去，就一直有在供養，就是奉事諸佛，同樣有在修行。只是過去都是修小乘行，獨善其身，現在回小向大，開始要發菩薩心。所以，這些人「供養無數佛，了達諸義趣」，這些人已經過去有修行，有供養。
供養無數佛：
菩薩立願
常恭敬供養
一切諸佛
深信愛樂道法
修諸施捨功德
善解知見無有厭足
供養，何謂真供養？供養就是說，「菩薩立願，常恭敬供養一切諸佛」。這就是表示，他修行的時間很長，在無央數劫，累生累世，他就是同樣這樣恭敬，這樣供養一切諸佛。
在信佛之後，受佛教化，全都沐浴在法流之中。那種修行有佛法在內心，常常都會很快樂，輕安自在，所以「深信受樂道法」，就是這樣歡喜在道與法之中。
所以，「修諸施捨功德」。一直地，一方面開始相信佛陀所說的法，開始很歡喜在這道法中修行。修行，就是施，就是布施，布施、喜捨，這些功德他都開始在付出。所以發大心為眾生，就是要修這個諸喜捨，就是歡喜去捨的這個功德。
這個善解，「善解知見無厭足」，所以在聽法，很用心去瞭解，聽法不會疲勞，每天都會很歡喜聽，所以沒有厭足。聽的法，要集中我們的心思，法入心之後，好好要再去思考、去瞭解，這叫做善解。
所以，福要做在前面。過去只想要修慧，現在轉小為大，那就是福在前面。「修諸施捨功德」，那就是造福，所以「福從做中得歡喜」，要很歡喜。所以「善解知見無厭足」，「慧從善解得自在」，記得這句靜思語嗎？所以，這是福慧平行，用這受法、布施，布施、解法。物質的，我們供應；精神、理念，我們分享。像這樣，每天都很歡喜，還能善解佛法，不斷吸收法乳，這法乳來滋養我們的慧命，所以這叫做真供養。
佛陀只是一項，希望付出，眾生的回報就是眾生人人覺悟。這就是讓佛最大的供養，這叫做法的供養。就是受法之後，對佛是最大最大的回報，這叫做供養。
各位菩薩，我們學佛，真的要發大心為眾生，不要想當一個自了漢，獨善其身。若是如此，自己一人自了，周圍的人都在苦，你自己在快樂，也感覺很矛盾！所以我們要人人快樂，我們才會大快樂。所以，自覺，還要人人都能覺悟，這才是真正我們修行的目的，也是佛陀來人間的一大事因緣。所以，要請大家時時多用心。
Explanations by Master Cheng-Yan
Subject: Awaken Yourself and Others with the Dharma (自覺覺他 以法供養)
Date: January. 14. 2014
“They formed great aspirations to seek the unsurpassed Bodhi-path for sentient beings. They joyful expounded the Dharma like Purna and practiced and learned as much as Ananda.”
This is saying to everyone that since we wish to engage in spiritual cultivation, we must develop great aspirations. This also means we must make a great vow to understand the Buddha-Dharma, not only to awaken ourselves, but also to awaken others. After we comprehend the teachings, we want to help everyone else do the same. The Buddha wanted to help us understand. Therefore, He comes to this world for one great cause, to help everyone understand. Some people’s capabilities fall short. Others’ are very sharp, and the moment they hear the Buddha’s teachings, they instantly realize that life is impermanent. Life is filled with suffering, and if we look into it, we see that everything is empty, “just as the Buddha taught. I know that the Buddha teaches emptiness, but how do I discover wondrous existence? If everything is empty, what is there to cultivate?”
We need to return to our intrinsic nature. In the beginning, the Buddha said, “All sentient beings have Buddha-nature.” All sentient beings have this nature of wisdom; we just have not found it yet. We only know about emptiness, impermanence, suffering and so on. We understand them and believe they exist, but we are still unable to find the true suchness of wondrous existence. So, we must form great aspirations. As long as we are heading in the right direction, when we receive teachings, we will experience certain realizations. These are our experiences and our realizations.
With these realizations, if other people do not understand, we can tell them, “There is a Buddhist teaching that is like this, if you do not understand, then let me share my experience with you.” This is a great aspiration we form. Not everyone is fortunate enough to listen to the teachings. The Dharma must be passed on by people. The people who pass it on must develop great aspirations to [practice] for the sake of sentient beings. So, they resolve to practice the Bodhisattva-path.
Therefore, we do not aspire only to self-awakening and self-liberation, we must aspire to awaken ourselves and others so that everyone will have the chance to accept Buddhist teachings. For the sake of sentient beings, we seek the unsurpassed Bodhi-path. Life is impermanent, so we need to seize the day. But some people are still very insistent on practicing the Dharma for their own sake first. We must do many things at the same time.
With every step we take, we are really trying to take eight steps at once. These eight steps must be treated like a single step. By the same logic, when we transport ourselves, if we ride a bicycle we can take on passenger, if we ride a motorcycle, it is the same.If we ride a bicycle we can take one passenger, if we ride a motorcycle, it is same.If we drive a car, we can take four passengers.If we drive a bys, we can take 20, 40 passengers.If we operate a train, then we can take hundreds of people.
When we practice the Ten Paramitas, they come together to form a huge ship.A ship of compassion can take thousands, tens of thousands of people at once from this shore to the opposite shore. The idea is that while crossing the same distance, we may use many different tools to do so.
These tools are vehicles of spiritual practice.We can use various methods to transform ourselves and others.So, to “seek the unsurpassed Bodhis-path,” we must have a consensus and develop the same common aspiration.To whom can this be compared?To those who “joyfully expound” teachings.We must be very joyful.After listening to the Dharma, I attained certain realizations, and so I joyfully share the contents of the teachings.
If you do not understand it, I will share my experiences with you.This is how we pass on the Dharma.“They joyfully expounded the Dharma like Purna.”Purna is “Son of Fullness and Loving-kindness,” short for Purna Maitrayani Putra one of Sakyamuni Buddha’s ten chief disciples and the foremost in expounding the teachings.He enjoyed expounding the Dharma.After he understood [the teachings,] he shared them with other people.His capabilities were superior, so after he took refuge with the Buddha, he quickly realized the importance of the Buddha-Dharma for the world.
The Buddha’s teachings, the Four Noble Truths, the Twelve Links of Cyclic Existence and so on, were all within his comprehension.He clearly understood how life came to be and how it will pass.Thus Purna Maitrayani Putra, or Purna, upon becoming a monastic, realized the fruit of Arhatship.Then after listening to the teachings at the Lotus dharma-assembly, he quickly “turned from the small to the great”.
[This transformation] was first achieved by Sariputra, then by Purna Maitrayani Putra.
They understood why the Buddha said, “In the past, I first helped you to engage in practices that purified your minds.But after completely understanding the principles of true emptiness and becoming free of attachments and hindrances, three is one thing you have not yet understood: wondrous existence”.
“The teachings of wondrous existence are to return you to your intrinsic Buddha-nature.”We need to agree with the Buddha’s knowledge and views on this point, thus we must first use the One Vehicle to go from this shore to the opposite shore.
The One Vehicle Dharma consists of the Path and these teachings, which help us cross form this shore to that shore, from delusion to awakening.
In the Lotus Sutra, he realized the Buddha’s original intent, so Purna turned from the small to the great.He turned away from the Small Vehicle and started heading toward the Great Vehicle.In the “Chapter on.Bestowing Predictions on 500 Disciples,” Purna Maitrayani Putra also received the Buddha’s prediction that he will attain Buddhahood in the future.His epithet will be Dharma-brightness Tathagata.
Purna: Purna Maitrayani Putra was one of Sakyamuni’s chief disciples, the Arhat foremost in expounding the Dharma.
Upon becoming a monastic, he quickly realized the fruit of Arhatship.The he had the opportunity to listen to the Lotus Sutra and turned from the small to the great.In the Charter on.Bestowing Predictions on 500 Disciples, he receive a prediction to become a future Buddha.His epithet will be Dharma-brightness Tathagata.
He joyfully expounded the Dharma.In the sutras, there is a story about his travels.He joyfully expounded the Dharma. In the sutras, there is a story about his travels. There was a small town where most people were very violent and negative. They were very unreasonable. People were constantly arguing and fighting and refused to listen to reason. Purna came to the Buddha one day and said, “Venerable Buddha, there is a place where people are violent and negative, and they have not received Your teachings. I want to go teach and transform them.”
Upon hearing this, the Buddha asked, “If you know that everyone there is very vicious, how would they listen to reason?” Purna said, “What they lack are Your teachings, so I want to go to them. The Buddha asked, “If you went there and they refused to listen and scolded you instead, what would you do?”
Purna said, “I would be grateful that they are only verbally scolding me.” Then the Buddha asked: “What if they struck you with their fists?”Purna then said, “I would still be grateful that they are only striking me with their fists and not beating me with clubs. Therefore, I must be grateful.”
The Buddha asked, “What if they struck you with clubs?”Purna said, “I would still be grateful that they are only striking me with clubs and not killing me with knives.”
The Buddha then asked, “What if they killed you with knives?”Purna said, “If so, I would still be grateful. This must be the karmic affinity between me and those people; I created this bad karmic affinity with them. In a past life, I must have harmed them. In this life, if I can repay them then I can cancel out the debt. Then this negative cause, this bad karmic affinity, will be eliminated. So, I must also be grateful for this.”
After hearing this, the Buddha praised this great vow of Purna Maitrayani Putra. The Buddha believed that these people had a karmic affinity with Purna, so there was no need to worry about him going there to transform them. So, the Buddha permitted Purna to go and transform those vicious and unreasonable people. Essentially, he went and transformed many of them. This is what Purna did. His full name was purna Maitrayani Putra. This is a story about him.
At the Lotus Dharma-assembly, he turned from the small toward the great and tried to transform sentient beings. Coming to the world to engage in spiritual practice is for the purpose of transforming sentient beings. Therefore, I am sharing. Purna’s story with all of you.
“So, newly-inspired Bodhisattvas, who have made offerings to countless Buddhas, clearly understand the paths of truth. “
“Newly-inspired” means they were just developing aspirations. Whether or not their spiritual aspiration is firm is still unclear, but they have already formed great aspirations. They did not seek only to awaken themselves. After they understood the Buddha-Dharma, they turned form the small to the great. Because they wanted to move toward Great Vehicle teachings, they had to form Bodhisattva-aspirations. In the past, they continually made offerings and served all Buddhas. They also engaged in spiritual practice, but in the past, they practiced Small Vehicle teachings. They only sought to awaken themselves. Now they turned from the small to the great and started to form Bodhisattva aspirations. So, these people “who have made offerings to countless Buddhas, and achieved all paths of truth.” These individuals, in the past, had engaged in spiritual practice and made offerings.
Making offerings to countless Buddhas: Bodhisattvas vow to constantly, respectfully make offerings to all Buddhas they take joy in the teachings of the Path and in cultivating the virtues of giving with equanimity. They tirelessly seek to understand [the Buddha’s] knowledge and views.
What does it mean to make offerings? Here it says, “Bodhisattvas vow to constantly, respectfully make offerings to all Buddhas.” This means that they have engaged in spiritual practice for a very long time. Through countless kalpas and over many lifetimes, they maintained this same reverence in making offerings to all Buddhas. After developing faith in the Buddha and accepting His teachings, they are immersed in the stream of Dharma the Buddha-Dharma in their hearts, they will always be very happy and at ease.
So, “because of their deep faith, they take joy in the teachings of the Path.” They happily immerse themselves in the Path and the teaching. Thus, they “cultivate the virtues of giving with equanimity. This is continuous. As they begin to believe in the Buddha’s teachings, they also joyfully practice the teachings of the Path.
They engage in spiritual cultivation by practicing joyful giving. Their merits and virtues all begin with giving. So, if they aspire to help sentient beings, they must cultivate the virtue of joyful giving. They tirelessly seek to understand [the Buddha’s] knowledge and views.
When they listen to the Dharma, they put their hearts into understanding it. They do not get tired when listening to teachings. They listen joyfully each day, so they do not grow tired of it. We must focus our thoughts on the teachings. Once the Dharma has entered our minds, we must contemplate and realize it.This is what we mean by understanding. Therefore, we must cultivate blessings first In the past, we only thought of cultivating wisdom. Now, we are turning form the small to the great; therefore we prioritize creating blessings. “Cultivate the virtues of giving with equanimity.” This is a way to create blessings. Therefore, “blessing are the joy we again through giving.”
We must be very joyful. So, “They tirelessly seek to understand [the Buddha’s] knowledge and views.” “Wisdom is the freedom we gain from being understanding.” Remember this Jing Si aphorism? Therefore, we practice blessings and wisdom in parallel. So, we accept the Dharma and practice giving.Through giving, we understand the Dharma. We can provide material things and share spiritual [teachings] and ideals if we can do this, we will be joyful every day, as well as understand the Buddha-Dharma.
By continuously drinking the milk of Dharma, we can nourish our wisdom-life. This is a way we can make offerings.The Buddha only had one wish, that we will practice giving. The way sentient beings can reply Him is to help all beings awaken. This is the greatest offering to the Buddha; this is the offering of the Dharma. After accepting His teachings, this is the best way to repay the Buddha and make offerings.
Follow Bodhisattvas. When we learn the Buddha’s Way, we must develop great aspiration for the sake of sentient beings.We cannot work only for our own awakening, seeking only our own liberation. If we do that, and just liberate ourselves, if everyone around us is suffering while we alone are happy, we will feel very conflicted. We should work for the happiness of all beings so that there will be great happiness.
After we awaken ourselves, we want to help everyone achieve awakening too.
This is the true goal of our spiritual practice, the one great cause for which the Buddha comes to this world. Therefore everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙「新發意菩薩，供養無數佛，了達諸義趣。」《法華經方便品第二》
⊙供養無數佛：菩薩立願，常恭敬供養一切諸佛，深信愛樂道法，修諸施捨功德，善解知見無有厭足。
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【證嚴上人開示】
發大心為眾生，求無上菩提道；樂說法如滿慈，修多聞如阿難。
發大心為眾生
求無上菩提道
樂說法如滿慈
修多聞如阿難
也就是要告訴大家，我們既然要修行，我們就要發大心。發大心，那就是要立大願。瞭解了佛法，不只是求自覺，我們還要再覺他。自己瞭解了，也能讓人人來瞭解。
佛陀就是要讓我們知道，所以他來人間，一大事因緣，讓大家瞭解，有的人根機差很多，有的人很利根，一聞佛法就能瞭解人生無常，人生是苦，追究到底，一切皆空。佛所說的法，我知道，空，但是，要如何找出有，妙有？若全都是空，還有什麼好修呢？我們就是要回歸本性。
佛陀開頭那一句話：「眾生皆有如來智性。」眾生皆有如來智性，我們還未找到，我們只知道空、無常、苦等等。我們知道了，我們也相信了，但是，我們還無法去找出那，妙有真如，所以我們必定要發大心。
只要我們的方向正確，我們所接受到的法，我們自己有體會到的感覺，叫做感覺，這叫做體會，我們的感覺。別人過去都不知道，我們告訴他有佛法，是這樣、這樣，你聽不懂，我與你分享我的感覺。這叫做發大心。
不是人人都那麼有福，能聽得到法。法，必定要輾轉相傳，要有人輾轉相傳，要輾轉相傳的人，必定要發大心。發大心，就是為眾生，這就是要發心修菩薩道。所以，我們不只是要自覺、自了，我們應該要發心，自覺，還要覺他，讓人人能夠有機會接受佛法。為眾生，所以求無上菩提。
人生無常，應該要把握時間。卻是有人就是在修這個法，還是為自己，很堅持就是為自己。我們應該時間要雙用，常說一腳步要當成八腳步走」，所以這八個腳步，就是當成一個腳步走。同樣的道理，所以，我們既然一輛車開出來了，騎一輛腳踏車能載一個人，騎一輛摩托車也是一樣；開一輛轎車載四位，開一輛巴士載二十位、四十位，開一輛火車，那就好幾百人了。
我們用十法、十波羅蜜，將它凝聚起來就是一艘大船，慈航，能好幾千人、上萬人同在一艘船，從此岸到彼岸。這觀念，距離同樣能夠達到，卻是我們要看，用什麼樣的工具？工具，載道器，用什麼方法、用什麼度法，來自度、度人。所以「求無上菩提道」，這是我們大家應該要有共識，大家應該要共同發心。
那要用什麼樣的人來比較呢？此處我就說，「樂說」，我們要很歡喜，我聽到法之後，我是怎麼樣的感受，我很歡喜與大家分享。分享「法」的內容——你聽不懂，我說我的感覺給你聽。就是用這樣輾轉來說法。
所以「樂說法如滿慈」。滿慈，就是「滿慈子」，也是叫做「富樓那彌多羅尼子」，就是釋迦佛的十大弟子中說法第一。他很歡喜說法，但是，他瞭解之後再講給別人聽。他的根機很高，開始皈依佛後，他很快就體會到佛法，對人間非常的重要。佛陀所說的法：苦、集、滅、道，或者是四諦、十二因緣等等，這他都瞭解了。人生如何來，如何去，他很清楚。這位彌陀羅尼子，就是滿慈子，初出家，他就證得阿羅漢果，後來他在法華會上，聽法之後，他也是很快「回小向大」。
這「回小向大」，除了舍利弗之外，再來就是富樓那彌多羅尼子。瞭解佛陀說的，過去讓大家修行，讓大家先清淨你們的心。但是，一切瞭解空，真空的道理，沒有執著，沒有掛礙，之後，你們還有一項，妙有，還沒有瞭解。妙有的道法，那就是找回如來的本性。
這一點，大家要認知佛的知見，也就要先用一乘，就是要從此岸到彼岸，那個一乘道法；就是要有這些道，這些法，構成了我們從此岸到彼岸去，從迷到覺。這就是在《法華經》中，瞭解到佛陀的本懷，所以他回小向大。這個小乘，他已經轉過來，已經開始向大乘。
這是在《五百弟子授記品》裡，富樓那彌多羅尼子，也受到佛陀的授記，未來能成佛，號叫做法明如來。
滿慈子：
富樓那彌多羅尼子
是釋迦十大弟子中
說法第一之阿羅漢
初出家證阿羅漢果
後聞法華因緣
回小向大
於五百弟子授記品
授記未來成佛
號法明如來
他樂說法，經典中有他這樣的故事：他在遊化，有一個地方，這小城裡，全部很多人都是性很暴惡，都不肯講道理，人與人之間，時時都在鬥爭、相殺，就是不懂道理。
這滿慈子有一天來向佛這樣請求，說：「佛！那個地方，那些人的暴惡，就是因為他沒有受到佛的教法。我想要來去教化他。」
佛陀聽到，就告訴他：「你知道那個地方，人人都是非常兇惡，他怎能接受道理呢？」
他說：「就是欠缺佛的教法，我要去。」
佛陀說：「若你去，你說的法，他們若不聽，罵你，你要怎麼辦？」
他就說：「我要感恩，感恩他只是開口罵我而已。」
佛陀又說：「假使他出手打你呢？」
他就說：「我也還要感恩。他只用他的拳頭打我而已，他沒有用棍來打我，所以我要感恩他。」
佛就說：「假使他用大棍打你呢？」
他說：「我也要感恩，感恩他只是用棍打我，他沒有用刀殺我。」
佛陀就說：「假使他用刀殺你呢？」
他就說：「若是如此，我也要感恩。這是我與他，有過這樣的因緣果報，有與他結了這麼不好的緣，過去生中，我有傷害他，這生中我能還他，所以，一筆勾銷。因緣，惡因、不好的緣，都一筆勾銷了，所以我也要感恩。」
佛陀聽了之後，對富樓那彌多羅尼子，這種的大願，非常地讚歎。但是，佛陀內心相信，那些人就是與彌多羅尼子有緣，他去教化，絕對是沒有擔憂之處，所以佛陀允許他去。安全去度化那群，兇惡、不講道理的人，總是在那裡，真正也是度了很多人。這位就是叫做「滿慈子」，具足的名詞叫做「富樓那彌多羅尼子」。這是滿慈子的一段故事。
所以，他就是在法華會上，已經回小向大，他能懂得如何去度眾生，來人間修行就是要去度眾生，與大家分享，所以這是滿慈子他的故事。
那麼「新發意菩薩，供養無數佛，了達諸義趣。」
新發意菩薩
供養無數佛
了達諸義趣
《法華經方便品第二》
「新發意」，就已經開始發心，但是才初發意而已，道心是否很穩固？還不確定。但是，他已經發大心了，不是守在獨善其身。他瞭解佛法之後，要回小向大。瞭解佛法，但是他開始要向大乘的教法走，所以他要發菩薩心。
但是，他們過去，就一直有在供養，就是奉事諸佛，同樣有在修行。只是過去都是修小乘行，獨善其身，現在回小向大，開始要發菩薩心。所以，這些人「供養無數佛，了達諸義趣」，這些人已經過去有修行，有供養。
供養無數佛：
菩薩立願
常恭敬供養
一切諸佛
深信愛樂道法
修諸施捨功德
善解知見無有厭足
供養，何謂真供養？供養就是說，「菩薩立願，常恭敬供養一切諸佛」。這就是表示，他修行的時間很長，在無央數劫，累生累世，他就是同樣這樣恭敬，這樣供養一切諸佛。
在信佛之後，受佛教化，全都沐浴在法流之中。那種修行有佛法在內心，常常都會很快樂，輕安自在，所以「深信受樂道法」，就是這樣歡喜在道與法之中。
所以，「修諸施捨功德」。一直地，一方面開始相信佛陀所說的法，開始很歡喜在這道法中修行。修行，就是施，就是布施，布施、喜捨，這些功德他都開始在付出。所以發大心為眾生，就是要修這個諸喜捨，就是歡喜去捨的這個功德。
這個善解，「善解知見無厭足」，所以在聽法，很用心去瞭解，聽法不會疲勞，每天都會很歡喜聽，所以沒有厭足。聽的法，要集中我們的心思，法入心之後，好好要再去思考、去瞭解，這叫做善解。
所以，福要做在前面。過去只想要修慧，現在轉小為大，那就是福在前面。「修諸施捨功德」，那就是造福，所以「福從做中得歡喜」，要很歡喜。所以「善解知見無厭足」，「慧從善解得自在」，記得這句靜思語嗎？所以，這是福慧平行，用這受法、布施，布施、解法。物質的，我們供應；精神、理念，我們分享。像這樣，每天都很歡喜，還能善解佛法，不斷吸收法乳，這法乳來滋養我們的慧命，所以這叫做真供養。
佛陀只是一項，希望付出，眾生的回報就是眾生人人覺悟。這就是讓佛最大的供養，這叫做法的供養。就是受法之後，對佛是最大最大的回報，這叫做供養。
各位菩薩，我們學佛，真的要發大心為眾生，不要想當一個自了漢，獨善其身。若是如此，自己一人自了，周圍的人都在苦，你自己在快樂，也感覺很矛盾！所以我們要人人快樂，我們才會大快樂。所以，自覺，還要人人都能覺悟，這才是真正我們修行的目的，也是佛陀來人間的一大事因緣。所以，要請大家時時多用心。
Explanations by Master Cheng-Yan
Subject: Awaken Yourself and Others with the Dharma (自覺覺他 以法供養)
Date: January. 14. 2014
“They formed great aspirations to seek the unsurpassed Bodhi-path for sentient beings. They joyful expounded the Dharma like Purna and practiced and learned as much as Ananda.”
This is saying to everyone that since we wish to engage in spiritual cultivation, we must develop great aspirations. This also means we must make a great vow to understand the Buddha-Dharma, not only to awaken ourselves, but also to awaken others. After we comprehend the teachings, we want to help everyone else do the same. The Buddha wanted to help us understand. Therefore, He comes to this world for one great cause, to help everyone understand. Some people’s capabilities fall short. Others’ are very sharp, and the moment they hear the Buddha’s teachings, they instantly realize that life is impermanent. Life is filled with suffering, and if we look into it, we see that everything is empty, “just as the Buddha taught. I know that the Buddha teaches emptiness, but how do I discover wondrous existence? If everything is empty, what is there to cultivate?”
We need to return to our intrinsic nature. In the beginning, the Buddha said, “All sentient beings have Buddha-nature.” All sentient beings have this nature of wisdom; we just have not found it yet. We only know about emptiness, impermanence, suffering and so on. We understand them and believe they exist, but we are still unable to find the true suchness of wondrous existence. So, we must form great aspirations. As long as we are heading in the right direction, when we receive teachings, we will experience certain realizations. These are our experiences and our realizations.
With these realizations, if other people do not understand, we can tell them, “There is a Buddhist teaching that is like this, if you do not understand, then let me share my experience with you.” This is a great aspiration we form. Not everyone is fortunate enough to listen to the teachings. The Dharma must be passed on by people. The people who pass it on must develop great aspirations to [practice] for the sake of sentient beings. So, they resolve to practice the Bodhisattva-path.
Therefore, we do not aspire only to self-awakening and self-liberation, we must aspire to awaken ourselves and others so that everyone will have the chance to accept Buddhist teachings. For the sake of sentient beings, we seek the unsurpassed Bodhi-path. Life is impermanent, so we need to seize the day. But some people are still very insistent on practicing the Dharma for their own sake first. We must do many things at the same time.
With every step we take, we are really trying to take eight steps at once. These eight steps must be treated like a single step. By the same logic, when we transport ourselves, if we ride a bicycle we can take on passenger, if we ride a motorcycle, it is the same.If we ride a bicycle we can take one passenger, if we ride a motorcycle, it is same.If we drive a car, we can take four passengers.If we drive a bys, we can take 20, 40 passengers.If we operate a train, then we can take hundreds of people.
When we practice the Ten Paramitas, they come together to form a huge ship.A ship of compassion can take thousands, tens of thousands of people at once from this shore to the opposite shore. The idea is that while crossing the same distance, we may use many different tools to do so.
These tools are vehicles of spiritual practice.We can use various methods to transform ourselves and others.So, to “seek the unsurpassed Bodhis-path,” we must have a consensus and develop the same common aspiration.To whom can this be compared?To those who “joyfully expound” teachings.We must be very joyful.After listening to the Dharma, I attained certain realizations, and so I joyfully share the contents of the teachings.
If you do not understand it, I will share my experiences with you.This is how we pass on the Dharma.“They joyfully expounded the Dharma like Purna.”Purna is “Son of Fullness and Loving-kindness,” short for Purna Maitrayani Putra one of Sakyamuni Buddha’s ten chief disciples and the foremost in expounding the teachings.He enjoyed expounding the Dharma.After he understood [the teachings,] he shared them with other people.His capabilities were superior, so after he took refuge with the Buddha, he quickly realized the importance of the Buddha-Dharma for the world.
The Buddha’s teachings, the Four Noble Truths, the Twelve Links of Cyclic Existence and so on, were all within his comprehension.He clearly understood how life came to be and how it will pass.Thus Purna Maitrayani Putra, or Purna, upon becoming a monastic, realized the fruit of Arhatship.Then after listening to the teachings at the Lotus dharma-assembly, he quickly “turned from the small to the great”.
[This transformation] was first achieved by Sariputra, then by Purna Maitrayani Putra.
They understood why the Buddha said, “In the past, I first helped you to engage in practices that purified your minds.But after completely understanding the principles of true emptiness and becoming free of attachments and hindrances, three is one thing you have not yet understood: wondrous existence”.
“The teachings of wondrous existence are to return you to your intrinsic Buddha-nature.”We need to agree with the Buddha’s knowledge and views on this point, thus we must first use the One Vehicle to go from this shore to the opposite shore.
The One Vehicle Dharma consists of the Path and these teachings, which help us cross form this shore to that shore, from delusion to awakening.
In the Lotus Sutra, he realized the Buddha’s original intent, so Purna turned from the small to the great.He turned away from the Small Vehicle and started heading toward the Great Vehicle.In the “Chapter on.Bestowing Predictions on 500 Disciples,” Purna Maitrayani Putra also received the Buddha’s prediction that he will attain Buddhahood in the future.His epithet will be Dharma-brightness Tathagata.
Purna: Purna Maitrayani Putra was one of Sakyamuni’s chief disciples, the Arhat foremost in expounding the Dharma.
Upon becoming a monastic, he quickly realized the fruit of Arhatship.The he had the opportunity to listen to the Lotus Sutra and turned from the small to the great.In the Charter on.Bestowing Predictions on 500 Disciples, he receive a prediction to become a future Buddha.His epithet will be Dharma-brightness Tathagata.
He joyfully expounded the Dharma.In the sutras, there is a story about his travels.He joyfully expounded the Dharma. In the sutras, there is a story about his travels. There was a small town where most people were very violent and negative. They were very unreasonable. People were constantly arguing and fighting and refused to listen to reason. Purna came to the Buddha one day and said, “Venerable Buddha, there is a place where people are violent and negative, and they have not received Your teachings. I want to go teach and transform them.”
Upon hearing this, the Buddha asked, “If you know that everyone there is very vicious, how would they listen to reason?” Purna said, “What they lack are Your teachings, so I want to go to them. The Buddha asked, “If you went there and they refused to listen and scolded you instead, what would you do?”
Purna said, “I would be grateful that they are only verbally scolding me.” Then the Buddha asked: “What if they struck you with their fists?”Purna then said, “I would still be grateful that they are only striking me with their fists and not beating me with clubs. Therefore, I must be grateful.”
The Buddha asked, “What if they struck you with clubs?”Purna said, “I would still be grateful that they are only striking me with clubs and not killing me with knives.”
The Buddha then asked, “What if they killed you with knives?”Purna said, “If so, I would still be grateful. This must be the karmic affinity between me and those people; I created this bad karmic affinity with them. In a past life, I must have harmed them. In this life, if I can repay them then I can cancel out the debt. Then this negative cause, this bad karmic affinity, will be eliminated. So, I must also be grateful for this.”
After hearing this, the Buddha praised this great vow of Purna Maitrayani Putra. The Buddha believed that these people had a karmic affinity with Purna, so there was no need to worry about him going there to transform them. So, the Buddha permitted Purna to go and transform those vicious and unreasonable people. Essentially, he went and transformed many of them. This is what Purna did. His full name was purna Maitrayani Putra. This is a story about him.
At the Lotus Dharma-assembly, he turned from the small toward the great and tried to transform sentient beings. Coming to the world to engage in spiritual practice is for the purpose of transforming sentient beings. Therefore, I am sharing. Purna’s story with all of you.
“So, newly-inspired Bodhisattvas, who have made offerings to countless Buddhas, clearly understand the paths of truth. “
“Newly-inspired” means they were just developing aspirations. Whether or not their spiritual aspiration is firm is still unclear, but they have already formed great aspirations. They did not seek only to awaken themselves. After they understood the Buddha-Dharma, they turned form the small to the great. Because they wanted to move toward Great Vehicle teachings, they had to form Bodhisattva-aspirations. In the past, they continually made offerings and served all Buddhas. They also engaged in spiritual practice, but in the past, they practiced Small Vehicle teachings. They only sought to awaken themselves. Now they turned from the small to the great and started to form Bodhisattva aspirations. So, these people “who have made offerings to countless Buddhas, and achieved all paths of truth.” These individuals, in the past, had engaged in spiritual practice and made offerings.
Making offerings to countless Buddhas: Bodhisattvas vow to constantly, respectfully make offerings to all Buddhas they take joy in the teachings of the Path and in cultivating the virtues of giving with equanimity. They tirelessly seek to understand [the Buddha’s] knowledge and views.
What does it mean to make offerings? Here it says, “Bodhisattvas vow to constantly, respectfully make offerings to all Buddhas.” This means that they have engaged in spiritual practice for a very long time. Through countless kalpas and over many lifetimes, they maintained this same reverence in making offerings to all Buddhas. After developing faith in the Buddha and accepting His teachings, they are immersed in the stream of Dharma the Buddha-Dharma in their hearts, they will always be very happy and at ease.
So, “because of their deep faith, they take joy in the teachings of the Path.” They happily immerse themselves in the Path and the teaching. Thus, they “cultivate the virtues of giving with equanimity. This is continuous. As they begin to believe in the Buddha’s teachings, they also joyfully practice the teachings of the Path.
They engage in spiritual cultivation by practicing joyful giving. Their merits and virtues all begin with giving. So, if they aspire to help sentient beings, they must cultivate the virtue of joyful giving. They tirelessly seek to understand [the Buddha’s] knowledge and views.
When they listen to the Dharma, they put their hearts into understanding it. They do not get tired when listening to teachings. They listen joyfully each day, so they do not grow tired of it. We must focus our thoughts on the teachings. Once the Dharma has entered our minds, we must contemplate and realize it.This is what we mean by understanding. Therefore, we must cultivate blessings first In the past, we only thought of cultivating wisdom. Now, we are turning form the small to the great; therefore we prioritize creating blessings. “Cultivate the virtues of giving with equanimity.” This is a way to create blessings. Therefore, “blessing are the joy we again through giving.”
We must be very joyful. So, “They tirelessly seek to understand [the Buddha’s] knowledge and views.” “Wisdom is the freedom we gain from being understanding.” Remember this Jing Si aphorism? Therefore, we practice blessings and wisdom in parallel. So, we accept the Dharma and practice giving.Through giving, we understand the Dharma. We can provide material things and share spiritual [teachings] and ideals if we can do this, we will be joyful every day, as well as understand the Buddha-Dharma.
By continuously drinking the milk of Dharma, we can nourish our wisdom-life. This is a way we can make offerings.The Buddha only had one wish, that we will practice giving. The way sentient beings can reply Him is to help all beings awaken. This is the greatest offering to the Buddha; this is the offering of the Dharma. After accepting His teachings, this is the best way to repay the Buddha and make offerings.
Follow Bodhisattvas. When we learn the Buddha’s Way, we must develop great aspiration for the sake of sentient beings.We cannot work only for our own awakening, seeking only our own liberation. If we do that, and just liberate ourselves, if everyone around us is suffering while we alone are happy, we will feel very conflicted. We should work for the happiness of all beings so that there will be great happiness.
After we awaken ourselves, we want to help everyone achieve awakening too.
This is the true goal of our spiritual practice, the one great cause for which the Buddha comes to this world. Therefore everyone, please always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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