⊙「一大事，究竟實相，其性廣博，故名為大。如來出世，度生之過程，故名為大事。」
⊙眾生具此實相，感佛慈悲應機，名為因。如來證此實相，而能起應度生，名為緣。
【證嚴上人開示】
「一大事，究竟實相，其性廣博，故名為大。如來出世，度生之過程，故名為大事。」
一大事
究竟實相
其性廣博
故名為大
如來出世
度生之過程
故名為大事
這個「一大事」，我們這幾天都一直說，佛陀為一大事因緣而來人間，這「一大事」，就是究竟實相，究竟真理，一乘實相，都是真如的本性。
佛陀他為了人間，人間這個「性」，到底是只有人有他的本性嗎？應該要說，天地宇宙萬物之間，各有其性。草，有草的性，花，有花的性，樹、石頭、山、水、大地，你所看得到的東西，形形色色，無不都是有它究竟的實相存在。
這「究竟實相」，我們要如何能去透徹瞭解？因為有相就有性，一株草的相，來，這株是什麼草？認識它的人知道，這株是香茅。香茅草，那就是它的相；它的性呢？是香，香，「香茅草」真的是很香。如果再拿另外一株起來，這株是什麼草？如果有在務農、耕作的人，就知道這株是「臭頭香」。
「臭頭香」，可能大家都很多人不知道，一株草起來比香茅草小很多，但是它小小株的草，卻有很強的生命力。它的「性」就是，從地底一直鑽下去，它的種子不是浮在地面，它的種子在地下。我們若是務農的人，最怕就是這種臭頭香，若要除這種草，看到一株，就要這樣拿著，仔細一直挖、挖、挖。因為它的種子是一條細細的根，再牽一粒，再牽一粒，這樣粒粒的種子，只有一條根這樣一直衍生。這株草叫做「臭頭香」，只要你有一顆種子在裡面，它會繁衍得很快，好的東西種下去，很快就被這種草包起來。
從前在種花生時，花生種子若播下去，再用腳將土踩實。幾天後，你去看這片土地，土裂開了，二天後，土裂了，再第三天去看，土地上已經浮出了花生芽，三、五、七，第七天去看，已經花生芽滿滿都是，不過一株花生的旁邊，如果發現臭頭香，有一株，就趕緊看周圍，仔細找根，要將種子挖起來。否則，臭頭香很快，就粒粒種子長出一株，又再粒粒繁衍，如此，這花生怎麼種，都不會漂亮，營養分被這種草搶走。
所以，農夫耕作，他要有這種智慧，要有這種耐心。要種花生，就要照顧這一片土地，照顧得讓它不要有雜草長出來。尤其是農夫已經知道，這株草的性，要如何將它去除，這株種子的性，要如何照顧。這在天地之間，所看到的形形色色的東西，都有它究竟的實相，甚至有它的性，真的很廣博，要懂的懂不完。這是天地間，有這麼多物的形相與性，性相真實，天地間就是如此。
但是，佛陀來人間，他對這些事情都要懂。所以佛陀也譬喻為農夫，他自己也稱他是農夫，同樣也是在撒種子，播種的人。這是佛陀自我譬喻自己。他要瞭解大地的性相，要瞭解大地上的種性，何種東西，何種種子，何種性，他也都要瞭解。這叫做覺者，天地萬物全都知道。何況佛陀來人間，是針對人生，為了一大事因緣。
我們昨天也說過了，說眾生具實相，就是有這個種性實相。
眾生具此實相
感佛慈悲應機
名為因
如來證此實相
而能起應度生
名為緣
眾生人人都有人的形象，人人都是同樣有這種根與機，根機就是來自因與緣。人與佛，他有機，佛的慈悲就會感應。因為眾生與大地一切的，動，動物，植、植物都一樣，都是有因緣種性，那個實相全都有。所有的種子與大地有緣，因與大地與日月、風、水等，四大有緣，它才能夠生於大地上。佛陀與眾生有緣，因為人人，眾生本具佛性，有此機，有此因，一定與佛有緣。
佛陀不忍眾生，在這人間不斷在複製煩惱，不斷造業。眾生在大地上，那就是破壞，煩惱愈多，破壞愈嚴重，這是佛陀不忍心。所以，眾生具足「機(緣)」，佛陀就感此因，以佛與眾生的緣來人間，所以佛陀是為一大事因緣。所說的「一大事因緣」，除了世間萬物種種一切性、相，它的性，它的相，非常的廣博，何況是人的性、人的相呢？
所以我們常常說，修行要好好修心。佛陀就是為了這樣，明明人人各有一念，一個清淨的本性，究竟真理實相，如來本性，本來人人都有。只是為了因緣果報，所以互相傷害。不只是人與人之間互相對立，人與大地破壞，與地而爭。
看看在(花蓮縣)和平(村)，一個蘇拉颱風，雖然它的風不大，卻是雨很大，所以對和平(村)造成了很大的災難。水從山上沖下來很多的石頭，和平、和中、和仁這一帶，也就是水沖著石頭下來，也埋了不少人的房屋，所以有百多戶的家庭受損、受埋了。
但是你看那些石頭，為什麼水，會沖出這麼多的石頭來？這絕對不是水去破壞山，這應該是人為破壞。又聽到，回來在回報的，我們去救濟，瞭解情形，其中有一個火藥庫，這個火藥庫在和中那個地方。我就問：「為什麼那裡有火藥庫呢？」我們花蓮縣長就回答我說：「那座山裡面有很好的大理石，又再，我們臺灣水泥的土，都是從那裡面出來的。」
這都是用炸藥，先把山炸破，往山裡，礦一直挖進去，就是要用炸藥，否則整座山都是石頭，人的工，力總是有限，量也有限。他們要大量取，所以他們就用炸藥去炸山。幾十年，一直將近可能近百年，就是不斷在炸，不斷在取。
所以，很好的大理石，從山礦裡面取出來，大的取出來，小的，說小也不小，也都是近米大的石頭，但就是在山礦，山的周圍。現在這陣雨這麼大，所以，這麼大的水就，將那麼大、大大小小的石頭，這樣整個將它沖下來，所以造成了那麼多人的家庭，家、園這樣破壞了。
大地本來它的性，究竟實相；這個大地，天地之間，都有它很有價值的性相在。看，這麼大的山，裡面所含藏的，是很有價值的大理石，就是因為它有價值，人就是貪利欲，所以想用炸藥去炸山，去取出來。山，你若打破它，它就是破了；裡面的東西挖出來，永遠就是挖出來。碎山，山破了，石碎，這是破壞天地的性相。它原來的性，大理石是很剛、很硬的性。它的相，你取出來之後，就是建築，在建築物裡面。
看看這幾十年來，建築業那麼興盛，我們就能知道水泥用多少，山礦開多少。你開多少的山礦，來建堂皇的房屋，高樓大廈。看看就近在山邊的那些房屋，就受災殃了。所以，這是人心去破壞大地。
佛陀來人間，就是要說這些道理給我們聽，要讓我們知道世間，究竟真實的實相。我們人人應該要用感恩心，在天地間安分守己，好好生活。不要有那念貪心一起，所有的煩惱、無明就生起，對人間天地，破壞就很大。這就是佛陀他來人間的目的，希望能夠解釋很多、很開、很大的道理讓我們知道。
但是時間就是有限，所以佛陀就是針對人的心理，來說話。否則，天地萬物實相，那個「性」的廣博，道理很大，佛陀無不知，無不覺，佛陀是宇宙的大覺者。但是要讓大家更能瞭解，唯有就是要將人人的心，無明全都掃除，回歸如來本性。讓大家知道，人生來人間不是一直在享受物資。這種享受物資就是不斷在造業，這所造的業不知道有多少？所以我們現在一直要讓大家知道，如何來節能，如何來減碳。
我們平常一直做、做，我們要如何回歸本性？何謂究竟實相的真理？或者是一乘實相的真如本性？我們為什麼有「慈濟宗門」？我們要回歸於「靜思法脈」，這就是我們要精進。我們若不瞭解這究竟實相，其性廣博，這這麼大的道理，這麼大的性相，我們都不知道。如來就是為這一大事，這件大事情，甚至眾生，特別與釋迦牟尼佛有緣，所以，因此佛陀來人間要度眾生。
從他出生一直到入滅，這段故事顯現給大家，這叫做人生典範。他能夠在這人生示現，我們就來學他，這就是度生的過程，所以叫做「一大事」。
各位菩薩，這「一大事」，你與我，我們大家應該要有這一大事，來利益人群，庇護大地，這就是我們的「一大事」。反這種好的一大事，那就是製造禍端在人間，也是一大事。卻是，佛陀就是來引導我們向真實、究竟、廣博的「一大事」在走。所以希望人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: Ultimate Reality (究竟實相)
Date: April. 15. 2014
“The one great work is the ultimate reality. Its nature is extensive; therefore it is called great. The course of the Tathagata’s coming to the world and transforming others is His ‘great work’.”
This “one great work” is what we have discussed for these past few days. The Buddha comes to this world for this one great work. The “one great work” is [revealing] the ultimate reality. The “ultimate true principles” and the “ultimate reality of the One Vehicle” are both the True Suchness of our intrinsic nature. The Buddha [comes to this world] for the sake of the “nature” of all things. Are we humans the only living beings with an intrinsic nature? Actually, all things in the universe have their own nature. Grasses have the nature of grasses. Flowers also have the nature of flowers. Trees, stones, mountains, water, land, everything we can possibly see, have their own underlying ultimate principles.
How can we completely understand this ultimate reality? If something has an appearance, it has a nature. Based on the appearance of a blade of grass, we can try to identify it. People who recognize it know it is lemongrass. So, its appearance is that of lemongrass. What about its nature? It is fragrant. Lemongrass has the sweet fragrance [of lemons]. We can then try to identify another grass. What is this one? People engaged in agriculture or farming will know that this is called nut grass. It may not be familiar to most of you. A blade of nut grass is much smaller than a blade of lemongrass. Although it is very small, it has tremendous vitality. In terms of its nature, it can penetrate the ground deeply. Its seed does not rest near the top of the soil; instead it stays deep underground. If we are farmers, we will fear nut grass the most. If we want to eliminate this type of grass, when we see a blade, we must hold on to it as we carefully dig downward. This is because its seeds are found on its thin roots in a network of fine tubers. Therefore, it can still flourish even if only a thin root is [left in the ground]. So with nut grass, as long as there is one seed in the soil, it can multiply at a very fast pace. The things we want to plant can be quickly overwhelmed by this type of grass.
Back when we planted peanuts, we sowed the peanut seeds and then packed the soil by stepping on it. After two days, if you look at the ground, you would see some cracks.After three days, if you look again, you will find a few peanut seedlings.After three, five, seven days, when you look on the seventh day, you will see peanut seedlings covering the ground.However, if we find a blade of nut grass next to the peanuts, we need to immediately look around and carefully seek its roots.We must remove its seeds.Otherwise, nut grass can multiply quickly.Each of its seeds can sprout a seedling, which then generates many more seeds.Then it will be very difficult for peanuts to grow well because their nutrients are absorbed by the nut grass.For farmers to cultivate [the land,] they need to have this type of wisdom and this type of patience.In order to plant peanuts, we need to take care of this field by preventing weeds from growing.In particular, farmers already know then nature of weeds and how to eliminate them.They know the nature of seeds and how to care for them.
In this world, we see things of all shapes and sizes; each has its own ultimate principles and even its own nature.There are so many things that we can never understand them all.In this world, there are so many natures and appearances, each with an underlying principle.This is how the world works.When the Buddha comes to this world, He needs to understand all these things.So, we can compare the Buddha to a farmer.
He also calls Himself a farmer, the person who sows the seeds.The Buddha Himself makes this analogy.He must recognize the natures and appearances of the world itself and the seed-nature within everything.He needs to understand every object, its seed and its nature.So, He is the Enlightened One, who understands all things in the world.
Moreover, the Buddha comes to this world to specifically help human beings.He is here for that one great cause.
As I mentioned previously, sentient beings are endowed with the seed-nature of ultimate reality.
Sentient beings are endowed with this ultimate reality, which evokes a response from the Buddha’s compassion.This is the cause.The Tathagata realized this ultimate reality and could thus transform sentient beings in response.This is the condition.
Every person has the appearance of a human.They all have capabilities and opportunities, which come from their causes and conditions.When they have such potential, the Buddha will respond out of compassion.Sentient beings and everything in the world, all animals and plants, are the same.They all have causes, conditions, seed-nature, which are all endowed with the ultimate reality.All seeds area subject to conditions of the land.Causes connect with the sun, moon, wind, water, and so on, the conditions of the elements, in order to grow on this earth.
The Buddha has affinities with sentient beings because they all intrinsically have Buddha-nature.With this potential, this cause, they must certainly have karmic connections with the Buddha.The Buddha cannot bear to let sentient beings continuously multiply their afflictions and continuously create karma.As sentient beings live on this land, they damage it.
The more afflictions they have, the more damage they cause. The Buddha cannot bear to let this happen. Sentient beings are replete with potential, so the Buddha is moved by this cause and comes to this world due to the karmic connection between Him and sentient beings. He comes because of the causes and conditions of the one great work. This “one great work”, aside from the nature and appearances of all things in the world, has its own extensive nature and appearance, not to mention human nature and appearances.
So, we always say that when we engage in spiritual practice, we must cultivate our minds. The Buddha came to this world for this reason. Clearly, we all have a pure intrinsic nature. The truth of the ultimate reality, our Tathagata-nature, has always been there, but because of karmic causes and conditions, we end up harming each other. Confrontations do not only exist among humans, but also between humans and the earth.
Take a look at what happened at Heping Village. Though Typhoon Saola did not bring strong winds, it brought a lot of rain, causing substantial damage to Heping Village. Water washed rocks down from the mountain. In areas such as Heping, Hezhong and Heren, not only did the water wash down rocks, mudslides buried many homes. Over 100 houses were buried or damaged. Take a look at these rocks. How could water bring down so many rocks? The water did not cause damage to the mountain, most likely humans did. Volunteers who provided relief and assessed the conditions sent back many reports.
One of the reports mentioned an explosives depot located in Hezhong. So I asked, “Why is there an explosives depot there?” Hualien’s county magistrate replied, “High quality marble is found on that mountain. Also, the dirt used by Taiwan Cement Company is also taken from there. So, they used explosives to blast the mountain open. In order to dig deeper into its core, they had to use explosives because the entire mountain is made of rock. Manual labor is limited and can only harvest limited quantities. To acquire as much as they can, they used explosives to blow up the mountain.
After several decades, maybe for almost 100 years, they continually used explosives to obtain marble. So, high quality marble was removed from mines inside the mountain. Large pieces have been removed as well as smaller pieces, which are actually approximately a meter wide. They were distributed around the mountain and mines.” Because the rain was so heavy, that large amount of water washed rocks of various sizes down the mountain, which caused extensive damage to the homes of many people.
The world also has an original nature, which is the ultimate nature of all things. Everything in the world has very a valuable nature and appearance. Consider this huge mountain. It contains very valuable marble. Because the marble is very valuable, humans, out of greed for wealth, use explosives to blow up the mountain in order to obtain[ the marble]. But if we damage the mountain, it will be damaged forever. After we remove something from it, [that empty space will remain empty]. When we cause damage to the mountain, we are destroying the nature and appearances of the world. Marble’s original nature is very rigid and solid. As for its appearance, after it is extracted, it is utilized in buildings.
Looking back at these last few decades, based on the amount of construction we see, we can tell how mush cement we have consumed and how many mines we have established. After we establish these mines to construct houses and apartment buildings, the homes next to the mountains are subject to calamities.
Therefore, human desires damage the land. The Buddha comes to this world to teach us these principles and to help us learn the truths and ultimate reality of the world. We should all be grateful, be content with what we have and live in peace. We must not give rise to greed because it will give rise to afflictions and ignorance, which cause tremendous damages to this world. The Buddha’s goal in coming to this world is to thoroughly and openly explain major principles, so we can understand them. However, time is limited, so He teaches to treat our [particular] psychologience. Otherwise, the nature of all things in the world is [too] extensive, and the great principles are [too] great.
There is nothing that the Buddha does not know or is unaware of. The Buddha is the Great Enlightened One. However, to further our understanding, He had to [help us] fully eliminate our ignorance and afflictions and return to our Tathagata-nature. He helps us realize that we did not come to this world solely to enjoy material things.If so, we will continuously create karma. It is really hard to know how much karma this generates. So now, we need to help people learn ways to conserve energy and reduce carbon emissions.
We are also always working to return to our intrinsic nature. What are the truths of ultimate reality?What is the intrinsic nature of True Suchness in the ultimate reality of the One Vehicle? Why do we have the Tzu Chi School of Buddhism? Because we need to return to the Jing Si Dharma-lineage. This is what we must diligently work to do. If we do not understand that ultimate reality has such an extensive nature and broad principles, we will not understand its nature and appearances.
The Tathagata comes to this world for this one great work, this one great cause. Because sentient beings have a particular karmic connection with Sakyamuni Buddha, the Buddha comes to the world to transform them. The story of His life, from birth to Parinirvana, was a manifestation for us. So, He was a living example for us.
He manifested an example in this world for us to learn from. This was how He transformed living beings. This was His one great work. Dear Bodhisattvas, this “one great work” is also something you and I should share. We must benefit others and protect the Earth. This is our “one great work .” If we go against this “one great work,” we will be the source for troubles in the world.
Then that becomes one great problem. The Buddha comes to this world to guide us to the true and the ultimate, the extensive “one great work.” So, I hope everyone will always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙眾生具此實相，感佛慈悲應機，名為因。如來證此實相，而能起應度生，名為緣。
【證嚴上人開示】
「一大事，究竟實相，其性廣博，故名為大。如來出世，度生之過程，故名為大事。」
一大事
究竟實相
其性廣博
故名為大
如來出世
度生之過程
故名為大事
這個「一大事」，我們這幾天都一直說，佛陀為一大事因緣而來人間，這「一大事」，就是究竟實相，究竟真理，一乘實相，都是真如的本性。
佛陀他為了人間，人間這個「性」，到底是只有人有他的本性嗎？應該要說，天地宇宙萬物之間，各有其性。草，有草的性，花，有花的性，樹、石頭、山、水、大地，你所看得到的東西，形形色色，無不都是有它究竟的實相存在。
這「究竟實相」，我們要如何能去透徹瞭解？因為有相就有性，一株草的相，來，這株是什麼草？認識它的人知道，這株是香茅。香茅草，那就是它的相；它的性呢？是香，香，「香茅草」真的是很香。如果再拿另外一株起來，這株是什麼草？如果有在務農、耕作的人，就知道這株是「臭頭香」。
「臭頭香」，可能大家都很多人不知道，一株草起來比香茅草小很多，但是它小小株的草，卻有很強的生命力。它的「性」就是，從地底一直鑽下去，它的種子不是浮在地面，它的種子在地下。我們若是務農的人，最怕就是這種臭頭香，若要除這種草，看到一株，就要這樣拿著，仔細一直挖、挖、挖。因為它的種子是一條細細的根，再牽一粒，再牽一粒，這樣粒粒的種子，只有一條根這樣一直衍生。這株草叫做「臭頭香」，只要你有一顆種子在裡面，它會繁衍得很快，好的東西種下去，很快就被這種草包起來。
從前在種花生時，花生種子若播下去，再用腳將土踩實。幾天後，你去看這片土地，土裂開了，二天後，土裂了，再第三天去看，土地上已經浮出了花生芽，三、五、七，第七天去看，已經花生芽滿滿都是，不過一株花生的旁邊，如果發現臭頭香，有一株，就趕緊看周圍，仔細找根，要將種子挖起來。否則，臭頭香很快，就粒粒種子長出一株，又再粒粒繁衍，如此，這花生怎麼種，都不會漂亮，營養分被這種草搶走。
所以，農夫耕作，他要有這種智慧，要有這種耐心。要種花生，就要照顧這一片土地，照顧得讓它不要有雜草長出來。尤其是農夫已經知道，這株草的性，要如何將它去除，這株種子的性，要如何照顧。這在天地之間，所看到的形形色色的東西，都有它究竟的實相，甚至有它的性，真的很廣博，要懂的懂不完。這是天地間，有這麼多物的形相與性，性相真實，天地間就是如此。
但是，佛陀來人間，他對這些事情都要懂。所以佛陀也譬喻為農夫，他自己也稱他是農夫，同樣也是在撒種子，播種的人。這是佛陀自我譬喻自己。他要瞭解大地的性相，要瞭解大地上的種性，何種東西，何種種子，何種性，他也都要瞭解。這叫做覺者，天地萬物全都知道。何況佛陀來人間，是針對人生，為了一大事因緣。
我們昨天也說過了，說眾生具實相，就是有這個種性實相。
眾生具此實相
感佛慈悲應機
名為因
如來證此實相
而能起應度生
名為緣
眾生人人都有人的形象，人人都是同樣有這種根與機，根機就是來自因與緣。人與佛，他有機，佛的慈悲就會感應。因為眾生與大地一切的，動，動物，植、植物都一樣，都是有因緣種性，那個實相全都有。所有的種子與大地有緣，因與大地與日月、風、水等，四大有緣，它才能夠生於大地上。佛陀與眾生有緣，因為人人，眾生本具佛性，有此機，有此因，一定與佛有緣。
佛陀不忍眾生，在這人間不斷在複製煩惱，不斷造業。眾生在大地上，那就是破壞，煩惱愈多，破壞愈嚴重，這是佛陀不忍心。所以，眾生具足「機(緣)」，佛陀就感此因，以佛與眾生的緣來人間，所以佛陀是為一大事因緣。所說的「一大事因緣」，除了世間萬物種種一切性、相，它的性，它的相，非常的廣博，何況是人的性、人的相呢？
所以我們常常說，修行要好好修心。佛陀就是為了這樣，明明人人各有一念，一個清淨的本性，究竟真理實相，如來本性，本來人人都有。只是為了因緣果報，所以互相傷害。不只是人與人之間互相對立，人與大地破壞，與地而爭。
看看在(花蓮縣)和平(村)，一個蘇拉颱風，雖然它的風不大，卻是雨很大，所以對和平(村)造成了很大的災難。水從山上沖下來很多的石頭，和平、和中、和仁這一帶，也就是水沖著石頭下來，也埋了不少人的房屋，所以有百多戶的家庭受損、受埋了。
但是你看那些石頭，為什麼水，會沖出這麼多的石頭來？這絕對不是水去破壞山，這應該是人為破壞。又聽到，回來在回報的，我們去救濟，瞭解情形，其中有一個火藥庫，這個火藥庫在和中那個地方。我就問：「為什麼那裡有火藥庫呢？」我們花蓮縣長就回答我說：「那座山裡面有很好的大理石，又再，我們臺灣水泥的土，都是從那裡面出來的。」
這都是用炸藥，先把山炸破，往山裡，礦一直挖進去，就是要用炸藥，否則整座山都是石頭，人的工，力總是有限，量也有限。他們要大量取，所以他們就用炸藥去炸山。幾十年，一直將近可能近百年，就是不斷在炸，不斷在取。
所以，很好的大理石，從山礦裡面取出來，大的取出來，小的，說小也不小，也都是近米大的石頭，但就是在山礦，山的周圍。現在這陣雨這麼大，所以，這麼大的水就，將那麼大、大大小小的石頭，這樣整個將它沖下來，所以造成了那麼多人的家庭，家、園這樣破壞了。
大地本來它的性，究竟實相；這個大地，天地之間，都有它很有價值的性相在。看，這麼大的山，裡面所含藏的，是很有價值的大理石，就是因為它有價值，人就是貪利欲，所以想用炸藥去炸山，去取出來。山，你若打破它，它就是破了；裡面的東西挖出來，永遠就是挖出來。碎山，山破了，石碎，這是破壞天地的性相。它原來的性，大理石是很剛、很硬的性。它的相，你取出來之後，就是建築，在建築物裡面。
看看這幾十年來，建築業那麼興盛，我們就能知道水泥用多少，山礦開多少。你開多少的山礦，來建堂皇的房屋，高樓大廈。看看就近在山邊的那些房屋，就受災殃了。所以，這是人心去破壞大地。
佛陀來人間，就是要說這些道理給我們聽，要讓我們知道世間，究竟真實的實相。我們人人應該要用感恩心，在天地間安分守己，好好生活。不要有那念貪心一起，所有的煩惱、無明就生起，對人間天地，破壞就很大。這就是佛陀他來人間的目的，希望能夠解釋很多、很開、很大的道理讓我們知道。
但是時間就是有限，所以佛陀就是針對人的心理，來說話。否則，天地萬物實相，那個「性」的廣博，道理很大，佛陀無不知，無不覺，佛陀是宇宙的大覺者。但是要讓大家更能瞭解，唯有就是要將人人的心，無明全都掃除，回歸如來本性。讓大家知道，人生來人間不是一直在享受物資。這種享受物資就是不斷在造業，這所造的業不知道有多少？所以我們現在一直要讓大家知道，如何來節能，如何來減碳。
我們平常一直做、做，我們要如何回歸本性？何謂究竟實相的真理？或者是一乘實相的真如本性？我們為什麼有「慈濟宗門」？我們要回歸於「靜思法脈」，這就是我們要精進。我們若不瞭解這究竟實相，其性廣博，這這麼大的道理，這麼大的性相，我們都不知道。如來就是為這一大事，這件大事情，甚至眾生，特別與釋迦牟尼佛有緣，所以，因此佛陀來人間要度眾生。
從他出生一直到入滅，這段故事顯現給大家，這叫做人生典範。他能夠在這人生示現，我們就來學他，這就是度生的過程，所以叫做「一大事」。
各位菩薩，這「一大事」，你與我，我們大家應該要有這一大事，來利益人群，庇護大地，這就是我們的「一大事」。反這種好的一大事，那就是製造禍端在人間，也是一大事。卻是，佛陀就是來引導我們向真實、究竟、廣博的「一大事」在走。所以希望人人時時要多用心。
Explanations by Master Cheng-Yan
Subject: Ultimate Reality (究竟實相)
Date: April. 15. 2014
“The one great work is the ultimate reality. Its nature is extensive; therefore it is called great. The course of the Tathagata’s coming to the world and transforming others is His ‘great work’.”
This “one great work” is what we have discussed for these past few days. The Buddha comes to this world for this one great work. The “one great work” is [revealing] the ultimate reality. The “ultimate true principles” and the “ultimate reality of the One Vehicle” are both the True Suchness of our intrinsic nature. The Buddha [comes to this world] for the sake of the “nature” of all things. Are we humans the only living beings with an intrinsic nature? Actually, all things in the universe have their own nature. Grasses have the nature of grasses. Flowers also have the nature of flowers. Trees, stones, mountains, water, land, everything we can possibly see, have their own underlying ultimate principles.
How can we completely understand this ultimate reality? If something has an appearance, it has a nature. Based on the appearance of a blade of grass, we can try to identify it. People who recognize it know it is lemongrass. So, its appearance is that of lemongrass. What about its nature? It is fragrant. Lemongrass has the sweet fragrance [of lemons]. We can then try to identify another grass. What is this one? People engaged in agriculture or farming will know that this is called nut grass. It may not be familiar to most of you. A blade of nut grass is much smaller than a blade of lemongrass. Although it is very small, it has tremendous vitality. In terms of its nature, it can penetrate the ground deeply. Its seed does not rest near the top of the soil; instead it stays deep underground. If we are farmers, we will fear nut grass the most. If we want to eliminate this type of grass, when we see a blade, we must hold on to it as we carefully dig downward. This is because its seeds are found on its thin roots in a network of fine tubers. Therefore, it can still flourish even if only a thin root is [left in the ground]. So with nut grass, as long as there is one seed in the soil, it can multiply at a very fast pace. The things we want to plant can be quickly overwhelmed by this type of grass.
Back when we planted peanuts, we sowed the peanut seeds and then packed the soil by stepping on it. After two days, if you look at the ground, you would see some cracks.After three days, if you look again, you will find a few peanut seedlings.After three, five, seven days, when you look on the seventh day, you will see peanut seedlings covering the ground.However, if we find a blade of nut grass next to the peanuts, we need to immediately look around and carefully seek its roots.We must remove its seeds.Otherwise, nut grass can multiply quickly.Each of its seeds can sprout a seedling, which then generates many more seeds.Then it will be very difficult for peanuts to grow well because their nutrients are absorbed by the nut grass.For farmers to cultivate [the land,] they need to have this type of wisdom and this type of patience.In order to plant peanuts, we need to take care of this field by preventing weeds from growing.In particular, farmers already know then nature of weeds and how to eliminate them.They know the nature of seeds and how to care for them.
In this world, we see things of all shapes and sizes; each has its own ultimate principles and even its own nature.There are so many things that we can never understand them all.In this world, there are so many natures and appearances, each with an underlying principle.This is how the world works.When the Buddha comes to this world, He needs to understand all these things.So, we can compare the Buddha to a farmer.
He also calls Himself a farmer, the person who sows the seeds.The Buddha Himself makes this analogy.He must recognize the natures and appearances of the world itself and the seed-nature within everything.He needs to understand every object, its seed and its nature.So, He is the Enlightened One, who understands all things in the world.
Moreover, the Buddha comes to this world to specifically help human beings.He is here for that one great cause.
As I mentioned previously, sentient beings are endowed with the seed-nature of ultimate reality.
Sentient beings are endowed with this ultimate reality, which evokes a response from the Buddha’s compassion.This is the cause.The Tathagata realized this ultimate reality and could thus transform sentient beings in response.This is the condition.
Every person has the appearance of a human.They all have capabilities and opportunities, which come from their causes and conditions.When they have such potential, the Buddha will respond out of compassion.Sentient beings and everything in the world, all animals and plants, are the same.They all have causes, conditions, seed-nature, which are all endowed with the ultimate reality.All seeds area subject to conditions of the land.Causes connect with the sun, moon, wind, water, and so on, the conditions of the elements, in order to grow on this earth.
The Buddha has affinities with sentient beings because they all intrinsically have Buddha-nature.With this potential, this cause, they must certainly have karmic connections with the Buddha.The Buddha cannot bear to let sentient beings continuously multiply their afflictions and continuously create karma.As sentient beings live on this land, they damage it.
The more afflictions they have, the more damage they cause. The Buddha cannot bear to let this happen. Sentient beings are replete with potential, so the Buddha is moved by this cause and comes to this world due to the karmic connection between Him and sentient beings. He comes because of the causes and conditions of the one great work. This “one great work”, aside from the nature and appearances of all things in the world, has its own extensive nature and appearance, not to mention human nature and appearances.
So, we always say that when we engage in spiritual practice, we must cultivate our minds. The Buddha came to this world for this reason. Clearly, we all have a pure intrinsic nature. The truth of the ultimate reality, our Tathagata-nature, has always been there, but because of karmic causes and conditions, we end up harming each other. Confrontations do not only exist among humans, but also between humans and the earth.
Take a look at what happened at Heping Village. Though Typhoon Saola did not bring strong winds, it brought a lot of rain, causing substantial damage to Heping Village. Water washed rocks down from the mountain. In areas such as Heping, Hezhong and Heren, not only did the water wash down rocks, mudslides buried many homes. Over 100 houses were buried or damaged. Take a look at these rocks. How could water bring down so many rocks? The water did not cause damage to the mountain, most likely humans did. Volunteers who provided relief and assessed the conditions sent back many reports.
One of the reports mentioned an explosives depot located in Hezhong. So I asked, “Why is there an explosives depot there?” Hualien’s county magistrate replied, “High quality marble is found on that mountain. Also, the dirt used by Taiwan Cement Company is also taken from there. So, they used explosives to blast the mountain open. In order to dig deeper into its core, they had to use explosives because the entire mountain is made of rock. Manual labor is limited and can only harvest limited quantities. To acquire as much as they can, they used explosives to blow up the mountain.
After several decades, maybe for almost 100 years, they continually used explosives to obtain marble. So, high quality marble was removed from mines inside the mountain. Large pieces have been removed as well as smaller pieces, which are actually approximately a meter wide. They were distributed around the mountain and mines.” Because the rain was so heavy, that large amount of water washed rocks of various sizes down the mountain, which caused extensive damage to the homes of many people.
The world also has an original nature, which is the ultimate nature of all things. Everything in the world has very a valuable nature and appearance. Consider this huge mountain. It contains very valuable marble. Because the marble is very valuable, humans, out of greed for wealth, use explosives to blow up the mountain in order to obtain[ the marble]. But if we damage the mountain, it will be damaged forever. After we remove something from it, [that empty space will remain empty]. When we cause damage to the mountain, we are destroying the nature and appearances of the world. Marble’s original nature is very rigid and solid. As for its appearance, after it is extracted, it is utilized in buildings.
Looking back at these last few decades, based on the amount of construction we see, we can tell how mush cement we have consumed and how many mines we have established. After we establish these mines to construct houses and apartment buildings, the homes next to the mountains are subject to calamities.
Therefore, human desires damage the land. The Buddha comes to this world to teach us these principles and to help us learn the truths and ultimate reality of the world. We should all be grateful, be content with what we have and live in peace. We must not give rise to greed because it will give rise to afflictions and ignorance, which cause tremendous damages to this world. The Buddha’s goal in coming to this world is to thoroughly and openly explain major principles, so we can understand them. However, time is limited, so He teaches to treat our [particular] psychologience. Otherwise, the nature of all things in the world is [too] extensive, and the great principles are [too] great.
There is nothing that the Buddha does not know or is unaware of. The Buddha is the Great Enlightened One. However, to further our understanding, He had to [help us] fully eliminate our ignorance and afflictions and return to our Tathagata-nature. He helps us realize that we did not come to this world solely to enjoy material things.If so, we will continuously create karma. It is really hard to know how much karma this generates. So now, we need to help people learn ways to conserve energy and reduce carbon emissions.
We are also always working to return to our intrinsic nature. What are the truths of ultimate reality?What is the intrinsic nature of True Suchness in the ultimate reality of the One Vehicle? Why do we have the Tzu Chi School of Buddhism? Because we need to return to the Jing Si Dharma-lineage. This is what we must diligently work to do. If we do not understand that ultimate reality has such an extensive nature and broad principles, we will not understand its nature and appearances.
The Tathagata comes to this world for this one great work, this one great cause. Because sentient beings have a particular karmic connection with Sakyamuni Buddha, the Buddha comes to the world to transform them. The story of His life, from birth to Parinirvana, was a manifestation for us. So, He was a living example for us.
He manifested an example in this world for us to learn from. This was how He transformed living beings. This was His one great work. Dear Bodhisattvas, this “one great work” is also something you and I should share. We must benefit others and protect the Earth. This is our “one great work .” If we go against this “one great work,” we will be the source for troubles in the world.
Then that becomes one great problem. The Buddha comes to this world to guide us to the true and the ultimate, the extensive “one great work.” So, I hope everyone will always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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