20150303《靜思妙蓮華》至誠供養報重恩(第513集)
（法華經•譬喻品第三）
⊙「供養至誠平等觀，行善造福報重恩，敬天愛地聚福緣，是真供養佛大恩。」
⊙「大眾見舍利弗於佛前，受阿耨多羅三藐三菩提記，心大歡喜，踊躍無量，各各脫身所著上衣，以供養佛。」《法華經 譬喻品第三》
⊙「釋提桓因、梵天王等與無數天子，亦以天妙衣、天曼陀羅華、摩訶曼陀羅華等供養於佛。所散天衣，住虛空中而自迴轉。」《法華經 譬喻品第三》
⊙忉利天：釋提桓因、三十三天之主，簡稱釋帝。昔有三十三人，同修勝業，同生此天，居須彌山頂。四方各有八宮，中有帝釋殿，帝釋即天主。此天由修施、戒二種福業，勝四天王天。
⊙諸天虔敬以天妙寶衣，以表至誠供養，於空中而自迴轉。
【證嚴上人開示】
「供養至誠平等觀，行善造福報重恩，敬天愛地聚福緣，是真供養佛大恩。」
供養至誠平等觀
行善造福報重恩
敬天愛地聚福緣
是真供養佛大恩
我們這幾天，一直都用歡喜的心，隨喜功德。雖然二千多年了，釋迦佛授舍利弗，將來能夠成佛的記，那就是一種祝福，也是一種的約定，未來舍利弗成佛的國土，是那麼莊嚴，以菩薩為大寶。大家聽了很歡喜，不只是歡喜、祝福，也為自己慶幸，人人可成佛，舍利弗受記了，未來大家應該都有份，這是我們昨天說過了。
能夠成佛，必定要經過一段很長的時間，所以，這就要「供養至誠平等觀」。我們過去說「慈悲等觀」，佛陀教導我們修行，要修慈悲行，我們要有大慈、大悲、大喜、大捨，就是「四無量心」。大慈心，視天下眾生如己親，所以這全都不斷行善、不斷造福、不斷結福緣，福慧兩足。要福慧兩足，生生世世，何況說《父母恩重難報經》，佛陀說這一大堆的白骨頭，曾經是我的父母；不只是曾經是我的父母，也是生生世世，互為眷屬。
所以我們也常常說，眾生，我們在付出人群，我們需要用感恩心，因為他們全是在成就我們。這世間的道理，每一位眾生，每一位人，不論他是現什麼樣的相，是我們的善知識，或者是我們的惡知識，是成就我們的道心，或是障礙我們的信念等等，我們都要起感恩心。
釋迦佛，他在為他當場的弟子授記，同時他也為提婆達多授記。提婆達多是在佛的團體中，是破壞佛的團體，不論何時都在毀謗，就是想盡辦法要破壞。卻是佛陀他在授記當中，雖然提婆達多不在他的身邊，他也同樣為他祝福、同樣為他授記，人人本具佛性，善惡無記。
你若是煩惱一來，這個念一轉，「一念無明生三細」，眼、耳、鼻、舌、身，面對著色、聲、香、味、觸，引起了這個欲念，在人間造了很多的業，不斷複製煩惱。不論他怎樣複製煩惱，不論他造多少的業，他的如來本性，還是存在，因緣若成熟，同樣他也會去除無明，同樣他也能發心修行，同樣能夠成佛。
這是提婆達多，雖然累世障礙釋迦佛，累世為惡知識，不過佛陀善解他，是他的逆增上緣，佛也是同樣感恩他，同樣視為互為眷屬。我們對人人也是一樣，佛陀的心，視天下眾生：老者是我們的長輩，年輕的和我們年齡差不多，就像我們的姊妹兄弟，較年幼的，就如我們的晚輩、子孫一樣，這樣是一種很誠意，所以佛陀說「慈悲等觀」。
你所付出的都當作供養。用至誠的心提供物資，、恭敬的心，這叫做「供養」，用至誠的心，所以慈悲等觀，都是平等。我們若能做到這樣，這就是菩薩道，是佛心了。
所以要長久的時間，行善、造福、報重恩。真的人人，我們若抱著報恩心去付出，我們付出無所求，還要說感恩，何況我們要報重恩。當作人人是我們的父母，是我們過去生也好，現在生也好，我們全都要用這一分，孝親、報恩的心，或者是，人人都是我們的善知識，都是我們的老師，每一個人都是在教我們。
我們人人若能初發心，這念永遠保持著，佛陀一定見到我們，就為我們授記。就像對舍利弗，相信舍利弗開始發心了，佛陀開始授記，但是時間就是要很長。很長的時間做什麼呢？行善、造福。行善、造福，用報恩心、用報恩心，用感恩心，這樣去付出，這是我們未來成佛，自己在鋪路，也就是吸收為我們的道糧，成長慧命的道糧。
所以我們行善、造福，是報重恩，報「四重恩」，「四重恩」大家知道了，報父母恩、報師長恩、還要報眾生恩、同時要報風王水土恩。每一個人生在人間，哪一個人沒有受到空氣清新，讓我們長大？哪一個人，沒有仰賴著大地五穀雜糧，來讓我們養我們的身命呢？哪一個人沒有接受到陽光、或者是雨水的恩呢？我們人人在這個「四重恩」，我們應該也要回報，父母恩、師長恩、三重恩、眾生恩，還要有風王水土恩。所以我們必定要，「敬天愛地聚福緣」。
疼惜一切的物命，資源回收，環保能夠疼惜一切的東西，這叫做敬天愛地。人與人之間，互相感恩、互相成就，這樣來聚福緣。我們大家若能做到這樣，那就是真供養佛的大恩。佛陀這樣教我們，我們這樣在走，依教奉行，這就是報恩。
我們能夠成長慧命，這是報「三寶恩」。因為我們感佛恩、感法，因為有法，佛陀所說法，能夠淨化我們的心；我們還要感僧團的恩，一個人修行容易懈怠，必定要有僧眾會合。這叫做三寶恩。佛法要能夠興盛在人間，必定要有僧，所以我們要(感)三寶恩。
我們受到佛陀的教法，佛的法身在我們的慧命中，所以我們必定要轉法輪。因為佛陀為一大事因緣來人間，我們弟子是佛的傳人，所以「為佛教，為眾生」，這是我們的本分事。
為佛教，要如何讓佛教能夠在天下人間，非常普遍去播善種子，這就是「為佛教」；「為眾生」，在人群中，你要去投入，將佛陀所說法，這個的道理，我們要一一去傳，這叫做佛的傳人，也是傳法脈的人，這是我們的使命。所以能夠這樣傳、去轉法輪，這也是叫做真供養，真供養佛的大恩。
就像父母生子，望女成鳳、望子成龍，對孩子沒有什麼要求，希望孩子能好好乖乖長大、認真讀書，將來出社會，對人類有貢獻。父母對孩子，也只是為了這樣而已。若能夠這樣，就是報父母恩。同樣的道理，我們要用這種，「真供養佛大恩」這一念心，這樣，我們修行自得，又能利人，這是多麼慶幸的事情，所以我們要用這一念虔誠的心。
我們前面經文裡面說，「大眾見舍利弗於佛前，受阿耨多羅三藐三菩提記，心大歡喜，踊躍無量，各各脫身所著上衣，以供養佛。」
大眾見舍利弗
於佛前
受阿耨多羅
三藐三菩提記
心大歡喜
踊躍無量
各各脫身所著上衣
以供養佛
《法華經 譬喻品第三》
這是前段的(經)文，我們就說過，大家很歡喜，也隨喜，為舍利弗歡喜，也自慶自己將來好好修行，同樣也能夠成佛。不論是天人，或者是龍神八部，也是同樣隨喜功德，歡喜得連衣服都脫下天，將要供養，在空中這樣在旋轉。
下面這段(經)文又再說，「釋提桓因、梵天王等與無數天子，亦以天妙衣、天曼陀羅華、摩訶曼陀羅華等供養於佛。所散天衣，住虛空中而自迴轉。」
釋提桓因、
梵天王等
與無數天子
亦以天妙衣、
天曼陀羅華、
摩訶曼陀羅華等
供養於佛
所散天衣
住虛空中
而自迴轉《法華經 譬喻品第三》
這段(經)文，除了說人、天、八部，全都來隨喜、歡喜，連釋提桓因、梵天王，還有很多天子，都是在這個法會上，同樣歡喜，歡喜得天女散花，他們也是用天衣來供佛，同時也是散花，很多的花。「天曼陀羅華」，曼陀羅華，就是叫做柔軟花，很美、很美的花，花有紅色的、有白色的，有小朵的花、有大朵的花。大朵的花，叫做摩訶曼陀羅華，「摩訶」就是大。很柔、很美的花，這樣從空中散下，他用這樣來供佛。
這是一種描述，那個歡喜的境界，空中有花，有種種的寶物、有天衣等等，五花十色，迴轉在空中，表示慶祝，慶祝舍利弗受記了。就像我們人間，歡喜的事情，就張燈結綵，很熱鬧，表示喜氣洋洋。
「釋提桓因」，什麼叫做釋提桓因？釋提桓因就是忉利天主。
忉利天：
釋提桓因、
三十三天之主
簡稱釋帝
昔有三十三人
同修勝業
同生此天
居須彌山頂
四方各有八宮
中有帝釋殿
帝釋即天主
此天由修
施、戒二種福業
勝四天王天
忉利天，我們要知道是有三十三天，這三十三天，也有一段的故事。就是說有一位很富有的婦女，她家很富有，很虔誠，有一天，看到塔寺已經久了，破爛不堪，看到佛像在裡面，受到日曬雨淋，不忍心，所以去邀來了，她三十二位很好的朋友，大家共資，這樣來雇請很多工人，來將這個寺廟、塔寺全部翻修，又再雕塑金身，這樣號召很多人來信仰佛法，很多的功德，。在那一生中這樣的付出，除了造塔建廟，又再開始不斷地行善、造福，弘揚佛法。這樣這個功德，所以就感得忉利天。
這個天是在四天王天的上面，它的一天是我們的一百年，他的歲數，天壽是一千歲，所以說忉利天的壽長、福大。就是因為她在人間行善、造福，大家共同，發起的人，這位婦女，她領導這麼多人，所以在須彌山頂，就是四天王天的上層，它有三十三座城，中間，三十二個，這三十二個城，是在東、西、南、北，每一個角落，它都有八個宮殿，所以四(乘)八，三十二，中間那就是釋提桓因的宮殿。所以他是天主，所以忉利天主，釋提桓因，也能夠稱為三十三天主，這就是釋提桓因。
還有，梵天王。這個梵天王，也是娑婆世界主，他就是修淨行，所以成為梵天王，所以對眾生，他很保護，他對佛陀，他也是很恭敬。所以他也在這個會中，他也是在裡面，來慶祝舍利弗受記。
所以我們學佛，將我們的心修好，只要我們堅定，受得起魔考，重重重重的困難，這是梵天王的考驗。所以重重的困難，突破了困難，同樣也能受三界的尊重。
又不論是在釋提桓因，或是梵天王，所有的天子，同樣是歡喜、恭敬，用曼陀羅華，來表達出了，最敬意的行動。諸天的妙衣，真的是很華麗、很柔軟，用這種，最上質料的衣物，來供養。散花，表示恭敬。所散的天衣，久久都在天空中，在那個地方迴轉，這是諸天虔敬，很虔誠的敬意，才這樣的供養，這是表至誠供養，空中自迴轉，久久不散。
諸天虔敬
以天妙寶衣
以表至誠供養
於空中而自迴轉
我們人間也要用這分心，不是有形的物質，是一種描述著，那分從內心歡喜，喜氣洋洋，在這個法會上能夠有一個人，已經受佛的肯定，佛陀已經為他授記了，所以大家都來隨喜。這就是表示人人共同一心，合心，天地之間，人人共同平等的心。所以在佛，《法華經》會上，人人都是慈悲等觀，所以這全都是，從「供養至誠平等觀」來。
我們修行，必定要慈悲等觀，真正的平等來好好做，時時的供養。我們時時的供養，就是平時行善、造福，抱著報恩心，對所有的眾生去付出，這樣才能夠平等觀，甚至，敬天愛地聚福緣，這就是對佛，最高無上的供養。
各位，這並不困難，用最高無上虔誠的供養，對我們自己自愛，對別人，我們要時時感恩、尊重、愛，去付出，這不就是最高的供養嗎？所以我們要時時多用心！
Explanations by Master Cheng-Yan
Subject: Repay the Buddha’s Grace with Utmost Reverence (至誠供養報重恩)
Date: March.03. 2015
“Make offerings impartially and with the utmost sincerity. Practice goodness and benefit others to repay the [Fourfold] Grace. Respect the heavens and love the earth to amass blessed conditions. These are the true offerings to repay the Buddha’s great grace.”
Over these past few days, we have been very happily taking joy in [Sariputra’s] merits, even though it has been over 2000 years. When Sakyamuni Buddha predicted that Sariputra would be able to attain Buddhahood in the future, it was a form of blessing and also a promise that the land in which Sariputra will attain Buddhahood will be very magnificent, with Bodhisattvas as its great treasures. When everyone heard this, they felt very happy. Not only were they happy and wished him well, they also felt very fortunate themselves because everyone can attain Buddhahood. Sariputra had received this prediction, so everyone should also have a part in this. This is what we discussed yesterday.
Attaining Buddhahood takes a long period of [spiritual practice]. Therefore, we must “make offerings impartially and with the utmost sincerity”.
Previously, we talked about “showing compassion to all equally.” In our spiritual practice, the Buddha teaches us to cultivate compassion and develop great loving-kindness, great compassion, great joy and great equanimity. These are the Four Infinite Minds. With great loving-kindness, we consider all sentient beings our loved ones. This is why we unceasingly do good deeds, unceasingly create blessings and blessed karmic connections to be replete with blessings and wisdom. With blessings and wisdom as our two feet, [we walk through] all our lifetimes. Not to mention, in the Sutra of Profound Gratitude toward Parents, the Buddha said, “This pile of white bones was once my mother and father. Not only were they my mother and father once, we were family in lifetime after lifetime.”
Therefore, we often say that when we are giving to other people, we must be grateful to them, because they help us to succeed [in our practice]. The truth of this world is that every sentient being, every single person, regardless of the appearance they manifest, whether they are our virtuous friends or our unwholesome friends, whether they help us to solidify our spiritual aspirations or prevent us from giving rise to faith, we must be grateful to them. When Sakyamuni Buddha bestowed the prediction of Buddhahood upon His disciples at this assembly, He also bestowed this prediction on Devadatta. Devadatta was one of the Buddha’s followers who tried to harm the Sangha. He slandered [the Buddha] at every turn, trying his best to break the group apart. Yet the Buddha bestowed this prediction on him. Although Devadatta was not by his side, He still blessed him all the same and bestowed this prediction upon him. Everyone intrinsically has Buddha-nature, but good, evil and indeterminate [karma]. If afflictions arise in your mind and your mindset changes, then “an ignorant thought creates the Three Subtleties.” When our eyes, ears, nose, tongue and body connect with form, sound, scent, taste and touch, this gives rise to desires and leads us to create much karma in the human realm. Thus we endlessly multiply our afflictions. No matter how many afflictions we give rise to and no matter how much karma we create, our pure intrinsic nature is still there. When causes and conditions mature, we can likewise eliminate ignorance, aspire to engage in spiritual practice and thus attain Buddhahood. This is [also true of] Devadatta. Although he was an unwholesome friend who spent lifetimes obstructing Sakyamuni, the Buddha was very understanding and knew Devadatta was His beneficial adverse condition. So, He was still grateful to him and still considered him family.
We must treat everyone in this same way.With a Buddha-mind, when we look at all beings, we see old people as our elderly relatives, people close to our age as our brothers and sisters and people much younger than us like our own children.This is a form of sincerity.
Thus the Buddha said, “Show compassion to all equally.”
Everything you give to others is an offering.When we give material things with the utmost sincerity and reverence, that is like making an offering.With the utmost sincerity, we will treat everyone impartially.If we can achieve this state, then we are walking the Bodhisattva-path and developing a Buddha-mind.
So, we must spend a long time doing good deeds and benefiting others to repay [the Fourfold] Grace.Indeed, we must give to others with a sense of gratitude.
Not only must we give unconditionally, but we must also express our gratitude.Moreover, we must repay [the Fourfold] Grace.We must treat everyone as if they are our parents.Whether they are from our past life or from our current life, we must treat them with a sense of filial piety and gratitude.Or we can treat them all as our virtuous friends or as our teachers.Every person is teaching us something.If we can forever sustain our initial aspirations, the Buddha will certainly give us a prediction of Buddhahood when He sees us.That is what happened with Sariputra.
Once he began forming great aspirations, the Buddha bestowed this prediction upon him.However, this will not come to be for a long time.What will he do for that long period of time?He will do good deeds and benefit others.As he does this, he sees it as repaying grace and is always grateful; this is how he gives.For us to attain Buddhahood in the future, we must pave the road ourselves and absorb the spiritual nourishment we need for our wisdom-life to grow.So, we must do good deeds and benefit others.This is how we repay the Fourfold Grace.
Everyone knows the Fourfold Grace, the grace of parents, the grace of teachers, the grace of sentient beings and the grace of heaven and earth.Out of every person who lives in this world, who has not breathed the fresh air that allows us to grow?
Who has not relied on the crops of the land to nourish our physical life?Who has not received the grace of the sun and the rain?
Thus, we must repay the Fourfold Grace, the grace of parents, the grace of teachers, the grace of the Three Treasures and the grace of sentient beings.There is also the grace of heaven and earth.So, we must “respect the heavens and love the earth to amass good karmic conditions.”
We must cherish all things; by collecting recyclables and doing environmental protection work, we can care for all things.This is respecting the heavens and loving the earth.
As we interact with each other, showing each other gratitude and helping each other succeed is how we amass blessed conditions.
If we can achieve this, then we are truly making the offerings with which we can repay the Buddha’s great grace.
Whatever the Buddha teaches us, we do.Practicing according to the Buddha’s teachings is how we repay His grace.By developing our wisdom-life, we are repaying the grace of the Three Treasures.We are grateful for the Buddha and the Dharma because the teachings given by the Buddha can purify our hearts and minds.We must also be grateful to the Sangha.
Engaging in spiritual practice alone, one may easily become lax.
So, monastic practitioners must gather together.This is the grace of the Three Treasures.For the Dharma to flourish in the human realm, there must be a Sangha.Therefore, we must repay the Three Treasures.Once we accept the Buddha’s teachings, the Buddha’s Dharmakaya will be in our wisdom-life.So, we must turn the wheel of Dharma because the Buddha came to the world for one great cause.
As His disciples, we are His heirs.So, working “for Buddha’s teachings, for sentient beings” is our fundamental responsibility.
“For Buddha’s teachings” means we must help Dharma remain in this world and widely spread the seeds of goodness.This is what we do “for Buddha’s teachings. For sentient beings” means that we muss dedicate ourselves to helping other people.The Dharma and principles the Buddha taught muss be passed on one by one.Thus, we are the heirs of the Buddha, those who will continue the Dharma-lineage.This is our mission, so we must transmit the Dharma and turn the Dharma-wheel.This is a true offering;this offering is to repay the Buddha’s great grace.
When parents have children, they have very high hopes for them. They do not ask much from them; they just hope they will be well-behaved and earnestly study, so that they will make positive contributions to society. This is all that parents want for their children. If we can do this, we can repay our parents’ grace. By the same principle, we must use this kind of “true offering to repay the Buddha’s great grace”. In doing this, we will attain realizations and also benefit others. This is really worth celebrating, so we must have this sense of reverence. The previous sutra passage states,
“The assembly, seeing Sariputra, in the presence of the Buddha, receive the prediction of attaining. Anuttara-samyak-sambodhi, felt great joy and boundless jubilance. Each removed their outer garment and presented it as an offering to the Buddha.”
This is the previous passage in the sutra. As we have said, they were all very happy. They were happy for Sariputra and felt fortunate that if they made an effort to engage in spiritual practice, then they, too, would also attain Buddhahood. Whether they were heavenly beings, humans or one of the eight classes of Dharma-protectors, they all took joy in Sariputra’s merits.
They were so happy they took off their outer garments as an offering; the garments all whirled through the air. The next sutra passage states,
“Sakro-devanam Indra, King Brahma and so on, with countless heavenly Iords, also used wonderful celestial garments, celestial Mandarava flowers, Mahamandarava flowers and so on to make offerings to the Buddha. The celestial garments they tossed aloft remained suspended in the air and spun around by themselves.”
This passage mentions that, aside from humans, heavenly beings and the eight classes of Deharma-protectors all being happy [for Sariputra], even Sakro-devanam Indra, King Brahma and many heavenly Iords were all present at this Dharma-assembly. They were all very happy, so happy that heavenly maidens scattered flowers. Aside from using celestial robes as offerings, they also scattered many flowers. There were “celestial Mandarava flowers”.
“Celestial Mandarava flowers” are soft flowers. They are very beautiful flowers. Some are red and some are white; some are large and some are small. The large flowers are Mahamandarava flowers. “Maha” means big. They are very soft and very pretty, and fell down from the heavens like that. They were used as offerings for the Buddha. This is a description of that joyous state. Flowers were floating in the air, as were so many precious treasures, celestial garments and so on. They were brightly colored, spinning in the air. This signified a celebratory state. They celebrated the prediction bestowed upon Sariputra. Like any festive occasion in the human realm, there were many decorations and the air was full of excitement! This signified that it was a joyous occasion. Who is Sakro-devanam Indra? He is the load of Trayastrimsa Heaven.
“Trayastrimsa Heaven: Sakro-devanam Indra is the lord of these 33 heavens, abbreviated as Sakra or Indra. There were 33 people who cultivated exceptional karma to be reborn in this heaven together and live on the top of Mt. Sumeru. In each of the four directions there are eight palaces. In the ceter is Indra’s palace. Indra is the king of this heaven. Those in this heaven cultivated blessed karma from upholding precepts and giving. They are superior to those in the four heavens of the heavenly kings.”
Trayastrimsa Heaven, as we know, is made up of 33 heavens. There is a story behind these heavens. Once, there was a very affluent woman. She was very wealthy and very reverent. One day, she saw a very old stupa, which was already falling apart. She saw a Buddha statue inside that had been worn down by the elements. She could not bear this sight, so she sought the help of her 32 good friends. They all pooled their money and were thus able to hire many workers to completely renovate the stupa and sculpt a new golden statue of the Buddha. As a result, many came to believe in the Dharma. She accumulated much merit from what she gave in that one lifetime.
Besides rebuilding stupas and temples, she unceasingly did good deeds, benefited others and propagated the Dharma. Based on these merits, she was given a place in Trayastrimsa Heaven.
This heaven lies above the four heavens of the four heavenly kings. 1 day in this heaven is 100 years in our realm, their heavenly lifespan is 1000 years. So, those in Trayastrimsa Heaven have long lifespans and great blessings. Because she did good deeds and benefited others, and motivated others to do the same thing, this woman led so many people [to that heaven]. This is at the summit of Mt. Sumeru, above the four heavens of the four heavenly kings. There are 33 cities in this heaven. One in the middle and 32 cities around it. The 32 cities are divided into north, south, east and west. In each direction, there are eight palaces. 4 times 8 is 32. The palace in the middle is Indra’s because he is the king of this heaven.
So, the heavenly lord of Trayastrimsa heaven, Sakro-devanam Indra, is also known as the lord of the Thirty-three Heavens. This is Sakro-devanam Indra.
Then there is King Brahma. King Brahma is the lord of the Saha World. He engaged in purifying practices, thus he became king of the Brahma heavens. He was very protective of all beings. He was also very respectful of the Buddha. So, he was also at this assembly and celebrated that Sariputra received the prediction of Buddhahood.
Therefore, as we learn the Buddha’s Way, we must cultivate our minds.As long as our resolve is strong, we can withstand the many challenges posed by the maras. This is also the challenge faced by King Brahma. So, by overcoming great difficulties, we can also be respected by all in Three Realms. Whether Sakro-devanam Indra or King Brahma, all of the heavenly lords were joyous and reverent. With Mandrarva flowers, they showed their utmost respect. The celestial robes of these heavenly beings were truly very gorgeous and very soft. With these garments of the highest quality, they made offerings. They also scattered flowers to show respect.
The celestial garments that were tossed aloft remained in the air for a long time, whirling in that space.This shows the reverence of heavenly beings. Because they had this great reverence, they made these kinds of offerings. These offerings expressed utmost reverence; they stayed in the air without scattering, spinning by themselves.
We humans must have the same mindset. These are more than material offerings; these represent their happiness and joy that these represent happiness and joy that there was one person at this Dharma-assembly who had already received the Buddha’s affirmation. The Buddha had bestowed this prediction of Buddhahood upon Sariputra, so everyone took joy in this. This showed they all had the same mindset and their hearts were as one In the whole world, everyone’s hearts and minds are equal. The Buddha, at the Lotus Dharma-assembly, taught everyone to show compassion to all equally. This comes from “making offerings impartially and with utmost reverence.”
When we engage in spiritual practice, we must show compassion to all equally. With this true impartiality, we must earnestly make offerings at all times. We constantly make offerings by doing good deeds and benefiting others. Only by giving to others with the feeling that we are repaying them can we treat everyone equally. We even respect the heavens and love the earth to amass blessed conditions. This is the greatest offering we can make to the Buddha. Everyone, this is definitely not difficult.
By making an offering with utmost reverence, we express our respect for ourselves and constantly give to others with gratitude, respect and love. Isn’t this the greatest offering we can make? Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
（法華經•譬喻品第三）
⊙「供養至誠平等觀，行善造福報重恩，敬天愛地聚福緣，是真供養佛大恩。」
⊙「大眾見舍利弗於佛前，受阿耨多羅三藐三菩提記，心大歡喜，踊躍無量，各各脫身所著上衣，以供養佛。」《法華經 譬喻品第三》
⊙「釋提桓因、梵天王等與無數天子，亦以天妙衣、天曼陀羅華、摩訶曼陀羅華等供養於佛。所散天衣，住虛空中而自迴轉。」《法華經 譬喻品第三》
⊙忉利天：釋提桓因、三十三天之主，簡稱釋帝。昔有三十三人，同修勝業，同生此天，居須彌山頂。四方各有八宮，中有帝釋殿，帝釋即天主。此天由修施、戒二種福業，勝四天王天。
⊙諸天虔敬以天妙寶衣，以表至誠供養，於空中而自迴轉。
【證嚴上人開示】
「供養至誠平等觀，行善造福報重恩，敬天愛地聚福緣，是真供養佛大恩。」
供養至誠平等觀
行善造福報重恩
敬天愛地聚福緣
是真供養佛大恩
我們這幾天，一直都用歡喜的心，隨喜功德。雖然二千多年了，釋迦佛授舍利弗，將來能夠成佛的記，那就是一種祝福，也是一種的約定，未來舍利弗成佛的國土，是那麼莊嚴，以菩薩為大寶。大家聽了很歡喜，不只是歡喜、祝福，也為自己慶幸，人人可成佛，舍利弗受記了，未來大家應該都有份，這是我們昨天說過了。
能夠成佛，必定要經過一段很長的時間，所以，這就要「供養至誠平等觀」。我們過去說「慈悲等觀」，佛陀教導我們修行，要修慈悲行，我們要有大慈、大悲、大喜、大捨，就是「四無量心」。大慈心，視天下眾生如己親，所以這全都不斷行善、不斷造福、不斷結福緣，福慧兩足。要福慧兩足，生生世世，何況說《父母恩重難報經》，佛陀說這一大堆的白骨頭，曾經是我的父母；不只是曾經是我的父母，也是生生世世，互為眷屬。
所以我們也常常說，眾生，我們在付出人群，我們需要用感恩心，因為他們全是在成就我們。這世間的道理，每一位眾生，每一位人，不論他是現什麼樣的相，是我們的善知識，或者是我們的惡知識，是成就我們的道心，或是障礙我們的信念等等，我們都要起感恩心。
釋迦佛，他在為他當場的弟子授記，同時他也為提婆達多授記。提婆達多是在佛的團體中，是破壞佛的團體，不論何時都在毀謗，就是想盡辦法要破壞。卻是佛陀他在授記當中，雖然提婆達多不在他的身邊，他也同樣為他祝福、同樣為他授記，人人本具佛性，善惡無記。
你若是煩惱一來，這個念一轉，「一念無明生三細」，眼、耳、鼻、舌、身，面對著色、聲、香、味、觸，引起了這個欲念，在人間造了很多的業，不斷複製煩惱。不論他怎樣複製煩惱，不論他造多少的業，他的如來本性，還是存在，因緣若成熟，同樣他也會去除無明，同樣他也能發心修行，同樣能夠成佛。
這是提婆達多，雖然累世障礙釋迦佛，累世為惡知識，不過佛陀善解他，是他的逆增上緣，佛也是同樣感恩他，同樣視為互為眷屬。我們對人人也是一樣，佛陀的心，視天下眾生：老者是我們的長輩，年輕的和我們年齡差不多，就像我們的姊妹兄弟，較年幼的，就如我們的晚輩、子孫一樣，這樣是一種很誠意，所以佛陀說「慈悲等觀」。
你所付出的都當作供養。用至誠的心提供物資，、恭敬的心，這叫做「供養」，用至誠的心，所以慈悲等觀，都是平等。我們若能做到這樣，這就是菩薩道，是佛心了。
所以要長久的時間，行善、造福、報重恩。真的人人，我們若抱著報恩心去付出，我們付出無所求，還要說感恩，何況我們要報重恩。當作人人是我們的父母，是我們過去生也好，現在生也好，我們全都要用這一分，孝親、報恩的心，或者是，人人都是我們的善知識，都是我們的老師，每一個人都是在教我們。
我們人人若能初發心，這念永遠保持著，佛陀一定見到我們，就為我們授記。就像對舍利弗，相信舍利弗開始發心了，佛陀開始授記，但是時間就是要很長。很長的時間做什麼呢？行善、造福。行善、造福，用報恩心、用報恩心，用感恩心，這樣去付出，這是我們未來成佛，自己在鋪路，也就是吸收為我們的道糧，成長慧命的道糧。
所以我們行善、造福，是報重恩，報「四重恩」，「四重恩」大家知道了，報父母恩、報師長恩、還要報眾生恩、同時要報風王水土恩。每一個人生在人間，哪一個人沒有受到空氣清新，讓我們長大？哪一個人，沒有仰賴著大地五穀雜糧，來讓我們養我們的身命呢？哪一個人沒有接受到陽光、或者是雨水的恩呢？我們人人在這個「四重恩」，我們應該也要回報，父母恩、師長恩、三重恩、眾生恩，還要有風王水土恩。所以我們必定要，「敬天愛地聚福緣」。
疼惜一切的物命，資源回收，環保能夠疼惜一切的東西，這叫做敬天愛地。人與人之間，互相感恩、互相成就，這樣來聚福緣。我們大家若能做到這樣，那就是真供養佛的大恩。佛陀這樣教我們，我們這樣在走，依教奉行，這就是報恩。
我們能夠成長慧命，這是報「三寶恩」。因為我們感佛恩、感法，因為有法，佛陀所說法，能夠淨化我們的心；我們還要感僧團的恩，一個人修行容易懈怠，必定要有僧眾會合。這叫做三寶恩。佛法要能夠興盛在人間，必定要有僧，所以我們要(感)三寶恩。
我們受到佛陀的教法，佛的法身在我們的慧命中，所以我們必定要轉法輪。因為佛陀為一大事因緣來人間，我們弟子是佛的傳人，所以「為佛教，為眾生」，這是我們的本分事。
為佛教，要如何讓佛教能夠在天下人間，非常普遍去播善種子，這就是「為佛教」；「為眾生」，在人群中，你要去投入，將佛陀所說法，這個的道理，我們要一一去傳，這叫做佛的傳人，也是傳法脈的人，這是我們的使命。所以能夠這樣傳、去轉法輪，這也是叫做真供養，真供養佛的大恩。
就像父母生子，望女成鳳、望子成龍，對孩子沒有什麼要求，希望孩子能好好乖乖長大、認真讀書，將來出社會，對人類有貢獻。父母對孩子，也只是為了這樣而已。若能夠這樣，就是報父母恩。同樣的道理，我們要用這種，「真供養佛大恩」這一念心，這樣，我們修行自得，又能利人，這是多麼慶幸的事情，所以我們要用這一念虔誠的心。
我們前面經文裡面說，「大眾見舍利弗於佛前，受阿耨多羅三藐三菩提記，心大歡喜，踊躍無量，各各脫身所著上衣，以供養佛。」
大眾見舍利弗
於佛前
受阿耨多羅
三藐三菩提記
心大歡喜
踊躍無量
各各脫身所著上衣
以供養佛
《法華經 譬喻品第三》
這是前段的(經)文，我們就說過，大家很歡喜，也隨喜，為舍利弗歡喜，也自慶自己將來好好修行，同樣也能夠成佛。不論是天人，或者是龍神八部，也是同樣隨喜功德，歡喜得連衣服都脫下天，將要供養，在空中這樣在旋轉。
下面這段(經)文又再說，「釋提桓因、梵天王等與無數天子，亦以天妙衣、天曼陀羅華、摩訶曼陀羅華等供養於佛。所散天衣，住虛空中而自迴轉。」
釋提桓因、
梵天王等
與無數天子
亦以天妙衣、
天曼陀羅華、
摩訶曼陀羅華等
供養於佛
所散天衣
住虛空中
而自迴轉《法華經 譬喻品第三》
這段(經)文，除了說人、天、八部，全都來隨喜、歡喜，連釋提桓因、梵天王，還有很多天子，都是在這個法會上，同樣歡喜，歡喜得天女散花，他們也是用天衣來供佛，同時也是散花，很多的花。「天曼陀羅華」，曼陀羅華，就是叫做柔軟花，很美、很美的花，花有紅色的、有白色的，有小朵的花、有大朵的花。大朵的花，叫做摩訶曼陀羅華，「摩訶」就是大。很柔、很美的花，這樣從空中散下，他用這樣來供佛。
這是一種描述，那個歡喜的境界，空中有花，有種種的寶物、有天衣等等，五花十色，迴轉在空中，表示慶祝，慶祝舍利弗受記了。就像我們人間，歡喜的事情，就張燈結綵，很熱鬧，表示喜氣洋洋。
「釋提桓因」，什麼叫做釋提桓因？釋提桓因就是忉利天主。
忉利天：
釋提桓因、
三十三天之主
簡稱釋帝
昔有三十三人
同修勝業
同生此天
居須彌山頂
四方各有八宮
中有帝釋殿
帝釋即天主
此天由修
施、戒二種福業
勝四天王天
忉利天，我們要知道是有三十三天，這三十三天，也有一段的故事。就是說有一位很富有的婦女，她家很富有，很虔誠，有一天，看到塔寺已經久了，破爛不堪，看到佛像在裡面，受到日曬雨淋，不忍心，所以去邀來了，她三十二位很好的朋友，大家共資，這樣來雇請很多工人，來將這個寺廟、塔寺全部翻修，又再雕塑金身，這樣號召很多人來信仰佛法，很多的功德，。在那一生中這樣的付出，除了造塔建廟，又再開始不斷地行善、造福，弘揚佛法。這樣這個功德，所以就感得忉利天。
這個天是在四天王天的上面，它的一天是我們的一百年，他的歲數，天壽是一千歲，所以說忉利天的壽長、福大。就是因為她在人間行善、造福，大家共同，發起的人，這位婦女，她領導這麼多人，所以在須彌山頂，就是四天王天的上層，它有三十三座城，中間，三十二個，這三十二個城，是在東、西、南、北，每一個角落，它都有八個宮殿，所以四(乘)八，三十二，中間那就是釋提桓因的宮殿。所以他是天主，所以忉利天主，釋提桓因，也能夠稱為三十三天主，這就是釋提桓因。
還有，梵天王。這個梵天王，也是娑婆世界主，他就是修淨行，所以成為梵天王，所以對眾生，他很保護，他對佛陀，他也是很恭敬。所以他也在這個會中，他也是在裡面，來慶祝舍利弗受記。
所以我們學佛，將我們的心修好，只要我們堅定，受得起魔考，重重重重的困難，這是梵天王的考驗。所以重重的困難，突破了困難，同樣也能受三界的尊重。
又不論是在釋提桓因，或是梵天王，所有的天子，同樣是歡喜、恭敬，用曼陀羅華，來表達出了，最敬意的行動。諸天的妙衣，真的是很華麗、很柔軟，用這種，最上質料的衣物，來供養。散花，表示恭敬。所散的天衣，久久都在天空中，在那個地方迴轉，這是諸天虔敬，很虔誠的敬意，才這樣的供養，這是表至誠供養，空中自迴轉，久久不散。
諸天虔敬
以天妙寶衣
以表至誠供養
於空中而自迴轉
我們人間也要用這分心，不是有形的物質，是一種描述著，那分從內心歡喜，喜氣洋洋，在這個法會上能夠有一個人，已經受佛的肯定，佛陀已經為他授記了，所以大家都來隨喜。這就是表示人人共同一心，合心，天地之間，人人共同平等的心。所以在佛，《法華經》會上，人人都是慈悲等觀，所以這全都是，從「供養至誠平等觀」來。
我們修行，必定要慈悲等觀，真正的平等來好好做，時時的供養。我們時時的供養，就是平時行善、造福，抱著報恩心，對所有的眾生去付出，這樣才能夠平等觀，甚至，敬天愛地聚福緣，這就是對佛，最高無上的供養。
各位，這並不困難，用最高無上虔誠的供養，對我們自己自愛，對別人，我們要時時感恩、尊重、愛，去付出，這不就是最高的供養嗎？所以我們要時時多用心！
Explanations by Master Cheng-Yan
Subject: Repay the Buddha’s Grace with Utmost Reverence (至誠供養報重恩)
Date: March.03. 2015
“Make offerings impartially and with the utmost sincerity. Practice goodness and benefit others to repay the [Fourfold] Grace. Respect the heavens and love the earth to amass blessed conditions. These are the true offerings to repay the Buddha’s great grace.”
Over these past few days, we have been very happily taking joy in [Sariputra’s] merits, even though it has been over 2000 years. When Sakyamuni Buddha predicted that Sariputra would be able to attain Buddhahood in the future, it was a form of blessing and also a promise that the land in which Sariputra will attain Buddhahood will be very magnificent, with Bodhisattvas as its great treasures. When everyone heard this, they felt very happy. Not only were they happy and wished him well, they also felt very fortunate themselves because everyone can attain Buddhahood. Sariputra had received this prediction, so everyone should also have a part in this. This is what we discussed yesterday.
Attaining Buddhahood takes a long period of [spiritual practice]. Therefore, we must “make offerings impartially and with the utmost sincerity”.
Previously, we talked about “showing compassion to all equally.” In our spiritual practice, the Buddha teaches us to cultivate compassion and develop great loving-kindness, great compassion, great joy and great equanimity. These are the Four Infinite Minds. With great loving-kindness, we consider all sentient beings our loved ones. This is why we unceasingly do good deeds, unceasingly create blessings and blessed karmic connections to be replete with blessings and wisdom. With blessings and wisdom as our two feet, [we walk through] all our lifetimes. Not to mention, in the Sutra of Profound Gratitude toward Parents, the Buddha said, “This pile of white bones was once my mother and father. Not only were they my mother and father once, we were family in lifetime after lifetime.”
Therefore, we often say that when we are giving to other people, we must be grateful to them, because they help us to succeed [in our practice]. The truth of this world is that every sentient being, every single person, regardless of the appearance they manifest, whether they are our virtuous friends or our unwholesome friends, whether they help us to solidify our spiritual aspirations or prevent us from giving rise to faith, we must be grateful to them. When Sakyamuni Buddha bestowed the prediction of Buddhahood upon His disciples at this assembly, He also bestowed this prediction on Devadatta. Devadatta was one of the Buddha’s followers who tried to harm the Sangha. He slandered [the Buddha] at every turn, trying his best to break the group apart. Yet the Buddha bestowed this prediction on him. Although Devadatta was not by his side, He still blessed him all the same and bestowed this prediction upon him. Everyone intrinsically has Buddha-nature, but good, evil and indeterminate [karma]. If afflictions arise in your mind and your mindset changes, then “an ignorant thought creates the Three Subtleties.” When our eyes, ears, nose, tongue and body connect with form, sound, scent, taste and touch, this gives rise to desires and leads us to create much karma in the human realm. Thus we endlessly multiply our afflictions. No matter how many afflictions we give rise to and no matter how much karma we create, our pure intrinsic nature is still there. When causes and conditions mature, we can likewise eliminate ignorance, aspire to engage in spiritual practice and thus attain Buddhahood. This is [also true of] Devadatta. Although he was an unwholesome friend who spent lifetimes obstructing Sakyamuni, the Buddha was very understanding and knew Devadatta was His beneficial adverse condition. So, He was still grateful to him and still considered him family.
We must treat everyone in this same way.With a Buddha-mind, when we look at all beings, we see old people as our elderly relatives, people close to our age as our brothers and sisters and people much younger than us like our own children.This is a form of sincerity.
Thus the Buddha said, “Show compassion to all equally.”
Everything you give to others is an offering.When we give material things with the utmost sincerity and reverence, that is like making an offering.With the utmost sincerity, we will treat everyone impartially.If we can achieve this state, then we are walking the Bodhisattva-path and developing a Buddha-mind.
So, we must spend a long time doing good deeds and benefiting others to repay [the Fourfold] Grace.Indeed, we must give to others with a sense of gratitude.
Not only must we give unconditionally, but we must also express our gratitude.Moreover, we must repay [the Fourfold] Grace.We must treat everyone as if they are our parents.Whether they are from our past life or from our current life, we must treat them with a sense of filial piety and gratitude.Or we can treat them all as our virtuous friends or as our teachers.Every person is teaching us something.If we can forever sustain our initial aspirations, the Buddha will certainly give us a prediction of Buddhahood when He sees us.That is what happened with Sariputra.
Once he began forming great aspirations, the Buddha bestowed this prediction upon him.However, this will not come to be for a long time.What will he do for that long period of time?He will do good deeds and benefit others.As he does this, he sees it as repaying grace and is always grateful; this is how he gives.For us to attain Buddhahood in the future, we must pave the road ourselves and absorb the spiritual nourishment we need for our wisdom-life to grow.So, we must do good deeds and benefit others.This is how we repay the Fourfold Grace.
Everyone knows the Fourfold Grace, the grace of parents, the grace of teachers, the grace of sentient beings and the grace of heaven and earth.Out of every person who lives in this world, who has not breathed the fresh air that allows us to grow?
Who has not relied on the crops of the land to nourish our physical life?Who has not received the grace of the sun and the rain?
Thus, we must repay the Fourfold Grace, the grace of parents, the grace of teachers, the grace of the Three Treasures and the grace of sentient beings.There is also the grace of heaven and earth.So, we must “respect the heavens and love the earth to amass good karmic conditions.”
We must cherish all things; by collecting recyclables and doing environmental protection work, we can care for all things.This is respecting the heavens and loving the earth.
As we interact with each other, showing each other gratitude and helping each other succeed is how we amass blessed conditions.
If we can achieve this, then we are truly making the offerings with which we can repay the Buddha’s great grace.
Whatever the Buddha teaches us, we do.Practicing according to the Buddha’s teachings is how we repay His grace.By developing our wisdom-life, we are repaying the grace of the Three Treasures.We are grateful for the Buddha and the Dharma because the teachings given by the Buddha can purify our hearts and minds.We must also be grateful to the Sangha.
Engaging in spiritual practice alone, one may easily become lax.
So, monastic practitioners must gather together.This is the grace of the Three Treasures.For the Dharma to flourish in the human realm, there must be a Sangha.Therefore, we must repay the Three Treasures.Once we accept the Buddha’s teachings, the Buddha’s Dharmakaya will be in our wisdom-life.So, we must turn the wheel of Dharma because the Buddha came to the world for one great cause.
As His disciples, we are His heirs.So, working “for Buddha’s teachings, for sentient beings” is our fundamental responsibility.
“For Buddha’s teachings” means we must help Dharma remain in this world and widely spread the seeds of goodness.This is what we do “for Buddha’s teachings. For sentient beings” means that we muss dedicate ourselves to helping other people.The Dharma and principles the Buddha taught muss be passed on one by one.Thus, we are the heirs of the Buddha, those who will continue the Dharma-lineage.This is our mission, so we must transmit the Dharma and turn the Dharma-wheel.This is a true offering;this offering is to repay the Buddha’s great grace.
When parents have children, they have very high hopes for them. They do not ask much from them; they just hope they will be well-behaved and earnestly study, so that they will make positive contributions to society. This is all that parents want for their children. If we can do this, we can repay our parents’ grace. By the same principle, we must use this kind of “true offering to repay the Buddha’s great grace”. In doing this, we will attain realizations and also benefit others. This is really worth celebrating, so we must have this sense of reverence. The previous sutra passage states,
“The assembly, seeing Sariputra, in the presence of the Buddha, receive the prediction of attaining. Anuttara-samyak-sambodhi, felt great joy and boundless jubilance. Each removed their outer garment and presented it as an offering to the Buddha.”
This is the previous passage in the sutra. As we have said, they were all very happy. They were happy for Sariputra and felt fortunate that if they made an effort to engage in spiritual practice, then they, too, would also attain Buddhahood. Whether they were heavenly beings, humans or one of the eight classes of Dharma-protectors, they all took joy in Sariputra’s merits.
They were so happy they took off their outer garments as an offering; the garments all whirled through the air. The next sutra passage states,
“Sakro-devanam Indra, King Brahma and so on, with countless heavenly Iords, also used wonderful celestial garments, celestial Mandarava flowers, Mahamandarava flowers and so on to make offerings to the Buddha. The celestial garments they tossed aloft remained suspended in the air and spun around by themselves.”
This passage mentions that, aside from humans, heavenly beings and the eight classes of Deharma-protectors all being happy [for Sariputra], even Sakro-devanam Indra, King Brahma and many heavenly Iords were all present at this Dharma-assembly. They were all very happy, so happy that heavenly maidens scattered flowers. Aside from using celestial robes as offerings, they also scattered many flowers. There were “celestial Mandarava flowers”.
“Celestial Mandarava flowers” are soft flowers. They are very beautiful flowers. Some are red and some are white; some are large and some are small. The large flowers are Mahamandarava flowers. “Maha” means big. They are very soft and very pretty, and fell down from the heavens like that. They were used as offerings for the Buddha. This is a description of that joyous state. Flowers were floating in the air, as were so many precious treasures, celestial garments and so on. They were brightly colored, spinning in the air. This signified a celebratory state. They celebrated the prediction bestowed upon Sariputra. Like any festive occasion in the human realm, there were many decorations and the air was full of excitement! This signified that it was a joyous occasion. Who is Sakro-devanam Indra? He is the load of Trayastrimsa Heaven.
“Trayastrimsa Heaven: Sakro-devanam Indra is the lord of these 33 heavens, abbreviated as Sakra or Indra. There were 33 people who cultivated exceptional karma to be reborn in this heaven together and live on the top of Mt. Sumeru. In each of the four directions there are eight palaces. In the ceter is Indra’s palace. Indra is the king of this heaven. Those in this heaven cultivated blessed karma from upholding precepts and giving. They are superior to those in the four heavens of the heavenly kings.”
Trayastrimsa Heaven, as we know, is made up of 33 heavens. There is a story behind these heavens. Once, there was a very affluent woman. She was very wealthy and very reverent. One day, she saw a very old stupa, which was already falling apart. She saw a Buddha statue inside that had been worn down by the elements. She could not bear this sight, so she sought the help of her 32 good friends. They all pooled their money and were thus able to hire many workers to completely renovate the stupa and sculpt a new golden statue of the Buddha. As a result, many came to believe in the Dharma. She accumulated much merit from what she gave in that one lifetime.
Besides rebuilding stupas and temples, she unceasingly did good deeds, benefited others and propagated the Dharma. Based on these merits, she was given a place in Trayastrimsa Heaven.
This heaven lies above the four heavens of the four heavenly kings. 1 day in this heaven is 100 years in our realm, their heavenly lifespan is 1000 years. So, those in Trayastrimsa Heaven have long lifespans and great blessings. Because she did good deeds and benefited others, and motivated others to do the same thing, this woman led so many people [to that heaven]. This is at the summit of Mt. Sumeru, above the four heavens of the four heavenly kings. There are 33 cities in this heaven. One in the middle and 32 cities around it. The 32 cities are divided into north, south, east and west. In each direction, there are eight palaces. 4 times 8 is 32. The palace in the middle is Indra’s because he is the king of this heaven.
So, the heavenly lord of Trayastrimsa heaven, Sakro-devanam Indra, is also known as the lord of the Thirty-three Heavens. This is Sakro-devanam Indra.
Then there is King Brahma. King Brahma is the lord of the Saha World. He engaged in purifying practices, thus he became king of the Brahma heavens. He was very protective of all beings. He was also very respectful of the Buddha. So, he was also at this assembly and celebrated that Sariputra received the prediction of Buddhahood.
Therefore, as we learn the Buddha’s Way, we must cultivate our minds.As long as our resolve is strong, we can withstand the many challenges posed by the maras. This is also the challenge faced by King Brahma. So, by overcoming great difficulties, we can also be respected by all in Three Realms. Whether Sakro-devanam Indra or King Brahma, all of the heavenly lords were joyous and reverent. With Mandrarva flowers, they showed their utmost respect. The celestial robes of these heavenly beings were truly very gorgeous and very soft. With these garments of the highest quality, they made offerings. They also scattered flowers to show respect.
The celestial garments that were tossed aloft remained in the air for a long time, whirling in that space.This shows the reverence of heavenly beings. Because they had this great reverence, they made these kinds of offerings. These offerings expressed utmost reverence; they stayed in the air without scattering, spinning by themselves.
We humans must have the same mindset. These are more than material offerings; these represent their happiness and joy that these represent happiness and joy that there was one person at this Dharma-assembly who had already received the Buddha’s affirmation. The Buddha had bestowed this prediction of Buddhahood upon Sariputra, so everyone took joy in this. This showed they all had the same mindset and their hearts were as one In the whole world, everyone’s hearts and minds are equal. The Buddha, at the Lotus Dharma-assembly, taught everyone to show compassion to all equally. This comes from “making offerings impartially and with utmost reverence.”
When we engage in spiritual practice, we must show compassion to all equally. With this true impartiality, we must earnestly make offerings at all times. We constantly make offerings by doing good deeds and benefiting others. Only by giving to others with the feeling that we are repaying them can we treat everyone equally. We even respect the heavens and love the earth to amass blessed conditions. This is the greatest offering we can make to the Buddha. Everyone, this is definitely not difficult.
By making an offering with utmost reverence, we express our respect for ourselves and constantly give to others with gratitude, respect and love. Isn’t this the greatest offering we can make? Therefore, we must always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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