⊙「佛教以因緣為宗，以諸佛聖教，自淺至深，說一切法，不出因緣二字。」
⊙是法非思量分別之所能解，唯有諸佛乃能知之。
⊙「所以者何？諸佛世尊，唯以一大事因緣故，出現於世。」《法華經 方便品第二》
⊙一大事：「一」即一切究竟實相也。其性廣博，故名為「大」。如來出世度生之過程，故名為「事」。
⊙眾生具此實相，而能成機感佛，故名為「因」。如來證此實相，而能起應度生；故名為「緣」。
【證嚴上人開示】
「佛教以因緣為宗，以諸佛聖教，自淺至深，說一切法，不出因緣二字。」
佛教以因緣為宗
以諸佛聖教
自淺至深
說一切法
不出因緣二字
我們要瞭解，佛教就是以因緣為宗旨，所以我們常說要「信」，信佛教法，不要忘記了因緣果報的觀念。因緣果報,是我們佛教中的精神，我們若撥無因果，那就無法可談了。所以，「佛教以因緣為宗，以諸佛聖教自淺至深」，無論是淺或是深，都不離「因緣」二字，所以我們對因緣要很重視。
為什麼我們能生在這個地方？這麼文明，這麼享受的地方，同樣天底下，地載之上的人類，有的人生活形態，卻是在貧中，這就是因緣果報。我們過去如何造因，如何結緣，自然由不得自己，就是隨著你的因緣，依報、正報，那個因緣的地方。
佛陀就是能這樣向我們解釋，就要視我們人人，是不是能夠，瞭解諸法究竟，透徹了真如本性。他還是與佛同等，與我們一樣，平等、平等，這叫做法，就是妙法、真理，就是這麼平等，只是因緣果報不同。
所以，這就是佛來人間，以諸佛聖賢的教法，從淺至深。其實，深與淺的教法，不離因緣果報，這就是佛法。我們要用心聽，真正用心體會。因為佛陀所說的一切法，不出於「因緣」二字。
前面就已經說，「是法非思量分別，之所能解，唯有諸佛乃能知之」。
是法非思量分別
之所能解
唯有諸佛
乃能知之
《法華經 方便品第二》
唯有諸佛才能夠瞭解，那就是因緣。不過，我們是不是能夠瞭解呢？其實，這只是說凡夫界的知識，無法去思量見解，所以所說「唯有諸佛」，它的含意就是人人本具佛性，這個佛性顯現，這樣的人就能瞭解。
所以，人一定是聽懂，聽懂，他才會說法。若是人人都聽不懂，只有諸佛乃能知之，如此佛陀來人間說法，大家都聽不懂，這樣還需要說嗎？所以在這句的經文，我們要用心。不只是諸佛才能瞭解，其實，只要我們的心清淨，能夠瞭解諸法究竟的道理，那就是回歸我們如來本性。
所以下面這段（經）文它就說：「所以者何？諸佛世尊，唯以一大事因緣故，出現於世。」
所以者何
諸佛世尊
唯以一大事因緣故
出現於世
《法華經 方便品第二》
意思就是說，我們凡夫不知道，唯有諸佛能夠瞭解。所以釋迦佛來人間，就是要將凡夫這種，無明覆蔽於心的這些人，他要來開導我們，教我們如何去除那些無明，顯出我們人人本具，與佛同等的佛性。這是世尊他來人間，只是為這一項事情，一大事因緣故出現於世。
這「一大事」是什麼大事？「一大事」，「一」即一切究竟實相。還記得嗎？一切究竟實相，是什麼呢？如來清淨本性，究竟的道理，究竟的實相，一個名稱叫做如來的本性。這個「性」就是廣博，故名為「大」。
佛具有這個實相真如本性，其實，我們大家各人全都有，如來智性，人人都本具。這個「性」，真的是很廣博。這麼廣博，你們想，這難道是，我們凡夫能夠去思量的嗎？除非就是我們人人，非常透徹用心，回歸如來清淨的本性，我們才能與佛同樣覺悟了，宇宙那種浩瀚沒有邊際，無法用數字去表達的，真的是廣博。
所以這個「大」字，就是如此，這麼的、這麼的廣博無邊際的「大」，包含了宇宙萬物一切的事、物、理，都在這一「大」。所以「一大」，「一大事」，其性廣博，故名為「大」；如來出世度眾生的過程，叫做「事」。
如來，我們現在所說的如來，是釋迦牟尼佛。釋迦牟尼佛他現相，出生人間，從兜率(天)而降皇宮，從皇宮長大成人，一直到了他覺悟、說法，一直到最後示滅，這是過程。從出生一直到圓寂，這個過程，八十年，人間的過程，這樣來度眾生，讓人人知道人生的過程。
一大事：
一即
一切究竟實相也
其性廣博
故名為大
如來出世
度生之過程
故名為事
佛陀他的一代思想，還是要身體力行。就是他這樣想，他就是這樣去做。年輕的時代，感覺到人生的矛盾，為了要去突破這個矛盾，打破人間不平等觀念，所以他採取了實行，那就是出家去求法，去探訪修行的方法，然後自己專心靜下來，來探討天地宇宙萬物真理。這就是他的行動，行動的成就。所以他向世間的人說法，一輩子的說法，真的是很辛苦，哪怕是佛成佛了，他要度眾生也要看因緣。
所以，佛陀的教化，還是不離因緣，他與娑婆眾生有因、有緣，所以他就來娑婆世界，來度眾生，在芸芸的眾生中，還是同樣要有因緣。還記得，佛要度貧婆，不容易啊！還是貧婆與阿難有因緣，佛陀只能指一個因緣：「阿難，這位貧婆因緣，是與你所有，是要你去度她。」所以佛與貧婆無緣，緣，還要間接，經過阿難去引導(貧婆)，來接受佛法。所以，這也是一個因緣，世間的因緣。
所以說來，眾生具此實相。其實，眾生全都與佛一樣，具足了究竟真理的實相，如來本性。希望你們對這幾句話，這幾句話要常常記住。
眾生具此實相
而能成機感佛
故名為因
如來證此實相
而能起應度生
故名為緣
這幾天就一直反覆說這幾句話——究竟真理，這實相，如來本性，都是同一項。所以此處這樣說「眾生具此實相」，就是究竟的真理，實相，如來本性是眾生具有，本來就有。
所以「而能成機感佛」，因為眾生有佛性。所以，佛陀開始來說法，因為眾生絕對能成佛。本具佛性，只是無明覆蔽，法，只是要如何的方法，讓你去除無明，看得開，想得透徹，自然就不再與世間種種的貪、瞋、癡，去惹上了不好的惡因，不好的惡緣。這就是佛陀教我們，如何防非止惡，新的(惡業)不要再來，舊的，我們知道要解開。這就是佛陀知道，眾生人人具有這個本質，所以「能成機」，這叫做機緣。
眾生的根機，都是有這種因緣在，可度的因緣，所以因此佛陀，「感佛」。他來人間，這是視眾生的機，感佛的因，所以故名為「因」。
因為眾生都有那個「因」，有那個機會，所以佛陀就有因，有種子。既然有這個因，佛陀就來到人間，這就是緣。佛與眾生的緣，娑婆世界的眾生與佛有緣，所以佛陀稱為娑婆世界的教主，所以這是「因」。
「如來證此實相」，眾生具此實相，而如來是已證，證此實相。眾生人人都本具，只是我們被無明掩蓋起來，遮蔽起來。但是佛，如來，已經撥開了無明，已經徹見真理，所以叫做「證此實相」。已經將宇宙萬物真理，佛陀已盡見，透徹盡見。所以，「如來證此實相，而能起應度生」。就是感應，感應到眾生的根機，因此佛陀來人間來度眾生，所以這叫做「緣」。
眾生與佛有因，有這個機，而眾生與佛有緣，這種因緣感應，所以佛陀來人間的因緣，就是為眾生而來，為眾生而現相來人間，現相修行，現相說法，現相寂滅。所以生、老、病、死的過程，一直到修行，一直到說法，一直到圓寂等等，這是一大事(因緣)，來人間的過程。無非就是與眾生有因緣，所以叫做「一大事因緣故出現於世」。
各位菩薩，若要修行，要發菩薩心。人人既然是本具佛性，佛陀他很相信人人，只要你的心回歸清淨本性，是與佛同等。這是佛陀真語者，實語者，不妄語者，所說的法，句句真實法，要來對我們眾生教育。這就是佛陀來人間的，一大事因緣。
我們人人也要很慶幸，難得人身已得，難聞的佛法。是我們與佛有緣，我們才能聽到佛法，聽到佛法，我們還能起歡喜心，願意依教奉行，這種的機緣，是多麼不容易！所以我們要好好把握這個機緣，就是因緣，我們不要讓它失掉了這個因緣。
常常有一句話，「一失人身，萬劫難再」，所以我們要好好顧好我們這一念心。戒、定、慧，聞、思、修，我們要好好保持，還要好好精進，絕對不要放逸。一放逸下去，我們就會惹來了無明四散，無明就馬上散出去，這種惡因、惡緣，就是又一直六道輪迴去了。所以，我們要把握難得的機緣，這個因緣，我們要好好時時多用心。
Explanations by Master Cheng-Yan
Subject: Causes and Conditions of the One Great Work (一大事因緣)
Date: April. 11. 2014
“The Buddha’s teachings are built upon the doctrine of causes and conditions. Therefore, the noble teachings of all Buddhas, from the simple to the profound, all the Dharma They expounded, are inseparable from causes and conditions.”
We have to understand that the Buddha’s teachings are built upon belief in causes and conditions. So, we always say we must “have faith” in the Buddha-Dharma and must never forget the law of karma. The law of karmic cause and effect holds the spirit of the Buddha’s teachings. If we denied the law of karma, there would be no teachings to speak of. So, “the Buddha’s teachings are built upon the doctrine of causes and conditions.
Therefore, the noble teachings of all Buddhas,” whether they are simple or profound, are inseparable from “causes and conditions”. So, we must place great importance on causes and conditions. Why were we born in this place, in this civilized and enjoyable place? Under the same sky and on the same earth, there are people living in poverty. This is due to the law of karma, due to how we created causes and conditions in the past. Naturally and without our control, we are following our causes and conditions. Our circumstantial and direct retributions determine [where we are born]. This is how the Buddha explains things to us. He wants to see whether everyone can understand the ultimate Dharma and thoroughly penetrate their Tathagata-nature. Everyone is equal to the Buddha, including us; we are also equal. This is the wondrous Dharma and the truth. We are all equal; we just have different karmic retributions. So, the Buddha comes to the world to give the noble teachings of all Buddhas and sages, from the simple to the profound.
Actually, both simple and profound teachings are inseparable from the law of karma. This is what the Buddha teaches. So, we must mindfully listen to and comprehend this because every teaching the Buddha gives is inseparable from causes and conditions.
As we said before, “this Dharma cannot be understood through deliberation and discrimination; only Buddhas alone can know it.”
The reason only Buddhas can understand it is because of Their causes and conditions. Is it possible for us to understand it? Actually, this just means that ordinary people cannot use their unenlightened intelligence to contemplate and understand it. So, “only Buddhas [can understand]” implies that we all intrinsically have Buddha-nature. If our Buddha-nature manifests, we will be able to understand it.
So, people can certainly understand it. He knows this; it is why He gives teachings. If nobody could understand it except Buddhas, then why would the Buddha come to this world to teach the Dharma?Then why would the Buddha come to this word to teach the Dharma?So, we must be mindful of this sutra passage.It is not only Buddhas who can understand, indeed, as long as our minds are pure, we can understand the ultimate principles of all things.We do this by returning to our Tathagata-nature.
So, the next section of the sutra states, “Why is this?All Buddhas, Would-Honored Ones, because of the causes and conditions of.Their one great work, manifested in this world.”
This is explaining that because ordinary people cannot understand it and only Buddhas can; Sakyamuni Buddha therefore comes to this world.He comes to guide ordinary people whose minds are covered by ignorance so that we can eliminate our ignorance and reveal our intrinsic Buddha-nature.The World-Honored One comes solely [to teach us this]; the causes and conditions of His one great work led Him to this world.
What is His “one great work”?In “one great work,” “one” means the ultimate reality of all things.Do you still remember this?What is the ultimate reality of all things?The pure Tathagata-nature.The ultimate principles and the ultimate reality can all be categorized under Tathagata-nature.This nature is extensive; therefore it is “great”.
The Buddha is replete with this ultimate reality a intrinsic nature of true Suchness.
Actually, this is also in each and every one of us.The Tathagata’s nature of wisdom is something we intrinsically have.This nature is indeed very extensive.Since it is so extensive, how can we ordinary people ever fathom it?To do so, we must thoroughly and mindfully return to our pure Tathagata-nature.Only then can we be awakened like the Buddha.
The universe is so vast it has no boundaries and cannot be expressed with numbers; thus it is really extensive.So, to say that it is “great” means it is of a magnitude that is truly and infinitely extensive and boundless.It encompasses all things in the universe.
All matters, objects and principles are included.So, this “one great work” is extensive by nature, therefore it is called “great”.
Coming to this world and transforming sentient beings is the Tathagata’s “work”.The one we now refer to as the Tathagata is Sakyamuni Buddha.Sakaymuni Buddha manifested being born in this world.He descended form Tusita Heaven and was born and grew up in the palace, and so on, and so on, eventually becoming enlightened and giving teachings until.He entered Parinirvana.This was His life from birth to Perfect Rest; this process spanned 80 years.
Thus, He transformed sentient beings by helping them understand the process of life.
One great work:
“One” refers to the ultimate reality.The nature [of the work] is extensive; therefore it is called “great”.Coming to this world to transform sentient beings is His “work”.
Throughout the Buddha’s life, He had to put His beliefs into practice. Whatever He believed, He would act accordingly. In His younger days, He felt that life was filled with contradictions. To break through those contradictions, the world’s discriminatory attitudes, He began to take action. So, He became a monastic and sought teachings, sought out different methods of spiritual practice. Then He focused and calmed His mind to search for the true principles of all things in the universe. These were the actions He took. His actions about fruit; thus He taught the Dharma to people in this world. Spending His entire life teaching really took a lot of work. Even though He attained Buddhahood, whether or not He could transform sentient beings still depended on causes and conditions.
So, the Buddha’s teachings are inseparable from causes and conditions. Causes and conditions connected Him with sentient beings, so He came to the Saha World to transform them. But sentient beings must also have causes and conditions [to learn].
Does everyone remember the story of how the Buddha wanted to transform the poor woman? It was not easy for Him! The poor woman had a connection with Ananda, so the Buddha could only point that out, “Ananda, this poor woman’s karmic connection is with you. It is you who must transform her.”
So, there was no karmic connection between the poor woman and the Buddha. Their connection was indirect, so Ananda had to guide her to accept the Buddha-Dharma. This was also due to causes and conditions.
Therefore, all sentient beings are endowed with this ultimate reality. Actually, they are just like the Buddha and are all endowed with ultimate reality and Tathagata-nature. I hope that you will always remember these teachings.
“Sentient beings are endowed with this ultimate reality, so they have the potential to connect with Buddhas. This is the cause. The Tathagata realized this ultimate reality and could thus transform sentient beings in response. This is the condition.”
We have repeated these verses the past few days. The ultimate true principle, the ultimate reality and the Tathagata-nature are the same. As it states here, “Sentient beings are endowed with this ultimate reality.” This means sentient beings are intrinsically endowed with true principles, ultimate reality and Tathagata-nature. Therefore, “they have the potential to “connect with Buddhas”. Because sentient beings have Buddha-nature, the Buddha comes to give teachings. Sentient beings definitely can become Buddhas. They intrinsically have Buddha-nature, but it has been covered by ignorance. So, the Dharma just teaches us ways to eliminate ignorance. If we can accept things and think clearly, naturally we will not, out of greed, anger or ignorance, create negative causes or form negative conditions. So, the Buddha taught us to guard against wrongdoings and stop evils.
We must not create more bad karma, and must eliminate our old bad karma. The Buddha knew that all sentient beings are endowed with this essential quality. Because “they have the potential, they have the right conditions. Sentient beings’ capabilities have their causes and conditions, which create the opportunity to be transformed. Thus, we can “connect with Buddhas”. He came to this world because sentient beings had the potential to connect with Him. Hence, this is known as the “cause”. Because all sentient beings have this “cause”, they have an opportunity [to learn]. So, the Buddha had the cause, the seed, for coming to this world. The condition comes from the karmic connection between Him and sentient beings of the Saha World.
Therefore, He is known as the Fundamental Teacher of the Saha World. This is the “cause.” “The Tathagata realized this ultimate reality.” Sentient beings are also replere with this ultimate reality, which the Tathagata had already realized. We are all endowed with it, but we have covered it with ignorance. However, the Buddha, the Tathagata, has dispelled His ignorance and clearly realized true peinciples.So, He has “realized this ultimate reality.”
He completely realized the true principles of all things in the universe. Therefore, “the Tathagata realized this ultimate reality and could thus transform sentient beings in response.” This means He could respond to sentient beings’ capabilities, so He came to this world to transform them. This formed the “conditions.”
Sentient beings and the Buddha share a cause; they have this opportunity, so they form a karmic connection. He responds to these causes and conditions, so the Buddha came to this world for the sake of sentient beings. Because of them, He manifested the appearance of engaging in spiritual practice, giving teaching and entering Parinivana.
So, [He manifested] the process of birth, aging, illness and death, as well as spiritual practice, teaching, Perfect Rest and so on, these are the cause and conditions [for His one great work.] He came to this world solely because of His cause and conditions with sentient beings.Therefore, all Budhas, “for the causes and conditions of”. “Their one great work, manifested in this world.”
Dear Bodhisattvas, to engage in spiritual practice. We must form Bodhisattva-aspirations. The Buddha truly believes that we all intrinsically have Buddha-nature. He has great faith in people, believing that as long as we can return to our pure intrinsic nature, we can be His equal He is one who speak the truth, one who does not speak falsely. Everyone teaching He gives is a true teaching meant to educate sentient beings.
Thus, the Buddha comes to this world because of the causes and conditions of this one great work. All of us should feel very fortunate; we have attained the rarely-attained human form. As for the rarely-heard Buddha-Dharma, we have the karmic connection with the Buddha to hear the teachings. After we listen to the Buddha-Dharma, we can them feel joy and be willing to practice and up hold it. This opportunity is not easily attained. So, we must seize this opportunity and not let these causes and conditions go to waste.
There is a saying “Once our human form is lost, it may take eons regain it.” So, we must carefully guard our minds, cultivate precepts, Samadhi and wisdom and listen, contemplate and practice. We must maintain our [spiritual aspirations], be diligent and never become indolent. Once we become indolent, our ignorance will spread everywhere. This negative cause and condition will cause to continuously transmigrate through the Six Realms. So, let us take advantage of this precious opportunity and these causes and conditions. We must truly always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
⊙是法非思量分別之所能解，唯有諸佛乃能知之。
⊙「所以者何？諸佛世尊，唯以一大事因緣故，出現於世。」《法華經 方便品第二》
⊙一大事：「一」即一切究竟實相也。其性廣博，故名為「大」。如來出世度生之過程，故名為「事」。
⊙眾生具此實相，而能成機感佛，故名為「因」。如來證此實相，而能起應度生；故名為「緣」。
【證嚴上人開示】
「佛教以因緣為宗，以諸佛聖教，自淺至深，說一切法，不出因緣二字。」
佛教以因緣為宗
以諸佛聖教
自淺至深
說一切法
不出因緣二字
我們要瞭解，佛教就是以因緣為宗旨，所以我們常說要「信」，信佛教法，不要忘記了因緣果報的觀念。因緣果報,是我們佛教中的精神，我們若撥無因果，那就無法可談了。所以，「佛教以因緣為宗，以諸佛聖教自淺至深」，無論是淺或是深，都不離「因緣」二字，所以我們對因緣要很重視。
為什麼我們能生在這個地方？這麼文明，這麼享受的地方，同樣天底下，地載之上的人類，有的人生活形態，卻是在貧中，這就是因緣果報。我們過去如何造因，如何結緣，自然由不得自己，就是隨著你的因緣，依報、正報，那個因緣的地方。
佛陀就是能這樣向我們解釋，就要視我們人人，是不是能夠，瞭解諸法究竟，透徹了真如本性。他還是與佛同等，與我們一樣，平等、平等，這叫做法，就是妙法、真理，就是這麼平等，只是因緣果報不同。
所以，這就是佛來人間，以諸佛聖賢的教法，從淺至深。其實，深與淺的教法，不離因緣果報，這就是佛法。我們要用心聽，真正用心體會。因為佛陀所說的一切法，不出於「因緣」二字。
前面就已經說，「是法非思量分別，之所能解，唯有諸佛乃能知之」。
是法非思量分別
之所能解
唯有諸佛
乃能知之
《法華經 方便品第二》
唯有諸佛才能夠瞭解，那就是因緣。不過，我們是不是能夠瞭解呢？其實，這只是說凡夫界的知識，無法去思量見解，所以所說「唯有諸佛」，它的含意就是人人本具佛性，這個佛性顯現，這樣的人就能瞭解。
所以，人一定是聽懂，聽懂，他才會說法。若是人人都聽不懂，只有諸佛乃能知之，如此佛陀來人間說法，大家都聽不懂，這樣還需要說嗎？所以在這句的經文，我們要用心。不只是諸佛才能瞭解，其實，只要我們的心清淨，能夠瞭解諸法究竟的道理，那就是回歸我們如來本性。
所以下面這段（經）文它就說：「所以者何？諸佛世尊，唯以一大事因緣故，出現於世。」
所以者何
諸佛世尊
唯以一大事因緣故
出現於世
《法華經 方便品第二》
意思就是說，我們凡夫不知道，唯有諸佛能夠瞭解。所以釋迦佛來人間，就是要將凡夫這種，無明覆蔽於心的這些人，他要來開導我們，教我們如何去除那些無明，顯出我們人人本具，與佛同等的佛性。這是世尊他來人間，只是為這一項事情，一大事因緣故出現於世。
這「一大事」是什麼大事？「一大事」，「一」即一切究竟實相。還記得嗎？一切究竟實相，是什麼呢？如來清淨本性，究竟的道理，究竟的實相，一個名稱叫做如來的本性。這個「性」就是廣博，故名為「大」。
佛具有這個實相真如本性，其實，我們大家各人全都有，如來智性，人人都本具。這個「性」，真的是很廣博。這麼廣博，你們想，這難道是，我們凡夫能夠去思量的嗎？除非就是我們人人，非常透徹用心，回歸如來清淨的本性，我們才能與佛同樣覺悟了，宇宙那種浩瀚沒有邊際，無法用數字去表達的，真的是廣博。
所以這個「大」字，就是如此，這麼的、這麼的廣博無邊際的「大」，包含了宇宙萬物一切的事、物、理，都在這一「大」。所以「一大」，「一大事」，其性廣博，故名為「大」；如來出世度眾生的過程，叫做「事」。
如來，我們現在所說的如來，是釋迦牟尼佛。釋迦牟尼佛他現相，出生人間，從兜率(天)而降皇宮，從皇宮長大成人，一直到了他覺悟、說法，一直到最後示滅，這是過程。從出生一直到圓寂，這個過程，八十年，人間的過程，這樣來度眾生，讓人人知道人生的過程。
一大事：
一即
一切究竟實相也
其性廣博
故名為大
如來出世
度生之過程
故名為事
佛陀他的一代思想，還是要身體力行。就是他這樣想，他就是這樣去做。年輕的時代，感覺到人生的矛盾，為了要去突破這個矛盾，打破人間不平等觀念，所以他採取了實行，那就是出家去求法，去探訪修行的方法，然後自己專心靜下來，來探討天地宇宙萬物真理。這就是他的行動，行動的成就。所以他向世間的人說法，一輩子的說法，真的是很辛苦，哪怕是佛成佛了，他要度眾生也要看因緣。
所以，佛陀的教化，還是不離因緣，他與娑婆眾生有因、有緣，所以他就來娑婆世界，來度眾生，在芸芸的眾生中，還是同樣要有因緣。還記得，佛要度貧婆，不容易啊！還是貧婆與阿難有因緣，佛陀只能指一個因緣：「阿難，這位貧婆因緣，是與你所有，是要你去度她。」所以佛與貧婆無緣，緣，還要間接，經過阿難去引導(貧婆)，來接受佛法。所以，這也是一個因緣，世間的因緣。
所以說來，眾生具此實相。其實，眾生全都與佛一樣，具足了究竟真理的實相，如來本性。希望你們對這幾句話，這幾句話要常常記住。
眾生具此實相
而能成機感佛
故名為因
如來證此實相
而能起應度生
故名為緣
這幾天就一直反覆說這幾句話——究竟真理，這實相，如來本性，都是同一項。所以此處這樣說「眾生具此實相」，就是究竟的真理，實相，如來本性是眾生具有，本來就有。
所以「而能成機感佛」，因為眾生有佛性。所以，佛陀開始來說法，因為眾生絕對能成佛。本具佛性，只是無明覆蔽，法，只是要如何的方法，讓你去除無明，看得開，想得透徹，自然就不再與世間種種的貪、瞋、癡，去惹上了不好的惡因，不好的惡緣。這就是佛陀教我們，如何防非止惡，新的(惡業)不要再來，舊的，我們知道要解開。這就是佛陀知道，眾生人人具有這個本質，所以「能成機」，這叫做機緣。
眾生的根機，都是有這種因緣在，可度的因緣，所以因此佛陀，「感佛」。他來人間，這是視眾生的機，感佛的因，所以故名為「因」。
因為眾生都有那個「因」，有那個機會，所以佛陀就有因，有種子。既然有這個因，佛陀就來到人間，這就是緣。佛與眾生的緣，娑婆世界的眾生與佛有緣，所以佛陀稱為娑婆世界的教主，所以這是「因」。
「如來證此實相」，眾生具此實相，而如來是已證，證此實相。眾生人人都本具，只是我們被無明掩蓋起來，遮蔽起來。但是佛，如來，已經撥開了無明，已經徹見真理，所以叫做「證此實相」。已經將宇宙萬物真理，佛陀已盡見，透徹盡見。所以，「如來證此實相，而能起應度生」。就是感應，感應到眾生的根機，因此佛陀來人間來度眾生，所以這叫做「緣」。
眾生與佛有因，有這個機，而眾生與佛有緣，這種因緣感應，所以佛陀來人間的因緣，就是為眾生而來，為眾生而現相來人間，現相修行，現相說法，現相寂滅。所以生、老、病、死的過程，一直到修行，一直到說法，一直到圓寂等等，這是一大事(因緣)，來人間的過程。無非就是與眾生有因緣，所以叫做「一大事因緣故出現於世」。
各位菩薩，若要修行，要發菩薩心。人人既然是本具佛性，佛陀他很相信人人，只要你的心回歸清淨本性，是與佛同等。這是佛陀真語者，實語者，不妄語者，所說的法，句句真實法，要來對我們眾生教育。這就是佛陀來人間的，一大事因緣。
我們人人也要很慶幸，難得人身已得，難聞的佛法。是我們與佛有緣，我們才能聽到佛法，聽到佛法，我們還能起歡喜心，願意依教奉行，這種的機緣，是多麼不容易！所以我們要好好把握這個機緣，就是因緣，我們不要讓它失掉了這個因緣。
常常有一句話，「一失人身，萬劫難再」，所以我們要好好顧好我們這一念心。戒、定、慧，聞、思、修，我們要好好保持，還要好好精進，絕對不要放逸。一放逸下去，我們就會惹來了無明四散，無明就馬上散出去，這種惡因、惡緣，就是又一直六道輪迴去了。所以，我們要把握難得的機緣，這個因緣，我們要好好時時多用心。
Explanations by Master Cheng-Yan
Subject: Causes and Conditions of the One Great Work (一大事因緣)
Date: April. 11. 2014
“The Buddha’s teachings are built upon the doctrine of causes and conditions. Therefore, the noble teachings of all Buddhas, from the simple to the profound, all the Dharma They expounded, are inseparable from causes and conditions.”
We have to understand that the Buddha’s teachings are built upon belief in causes and conditions. So, we always say we must “have faith” in the Buddha-Dharma and must never forget the law of karma. The law of karmic cause and effect holds the spirit of the Buddha’s teachings. If we denied the law of karma, there would be no teachings to speak of. So, “the Buddha’s teachings are built upon the doctrine of causes and conditions.
Therefore, the noble teachings of all Buddhas,” whether they are simple or profound, are inseparable from “causes and conditions”. So, we must place great importance on causes and conditions. Why were we born in this place, in this civilized and enjoyable place? Under the same sky and on the same earth, there are people living in poverty. This is due to the law of karma, due to how we created causes and conditions in the past. Naturally and without our control, we are following our causes and conditions. Our circumstantial and direct retributions determine [where we are born]. This is how the Buddha explains things to us. He wants to see whether everyone can understand the ultimate Dharma and thoroughly penetrate their Tathagata-nature. Everyone is equal to the Buddha, including us; we are also equal. This is the wondrous Dharma and the truth. We are all equal; we just have different karmic retributions. So, the Buddha comes to the world to give the noble teachings of all Buddhas and sages, from the simple to the profound.
Actually, both simple and profound teachings are inseparable from the law of karma. This is what the Buddha teaches. So, we must mindfully listen to and comprehend this because every teaching the Buddha gives is inseparable from causes and conditions.
As we said before, “this Dharma cannot be understood through deliberation and discrimination; only Buddhas alone can know it.”
The reason only Buddhas can understand it is because of Their causes and conditions. Is it possible for us to understand it? Actually, this just means that ordinary people cannot use their unenlightened intelligence to contemplate and understand it. So, “only Buddhas [can understand]” implies that we all intrinsically have Buddha-nature. If our Buddha-nature manifests, we will be able to understand it.
So, people can certainly understand it. He knows this; it is why He gives teachings. If nobody could understand it except Buddhas, then why would the Buddha come to this world to teach the Dharma?Then why would the Buddha come to this word to teach the Dharma?So, we must be mindful of this sutra passage.It is not only Buddhas who can understand, indeed, as long as our minds are pure, we can understand the ultimate principles of all things.We do this by returning to our Tathagata-nature.
So, the next section of the sutra states, “Why is this?All Buddhas, Would-Honored Ones, because of the causes and conditions of.Their one great work, manifested in this world.”
This is explaining that because ordinary people cannot understand it and only Buddhas can; Sakyamuni Buddha therefore comes to this world.He comes to guide ordinary people whose minds are covered by ignorance so that we can eliminate our ignorance and reveal our intrinsic Buddha-nature.The World-Honored One comes solely [to teach us this]; the causes and conditions of His one great work led Him to this world.
What is His “one great work”?In “one great work,” “one” means the ultimate reality of all things.Do you still remember this?What is the ultimate reality of all things?The pure Tathagata-nature.The ultimate principles and the ultimate reality can all be categorized under Tathagata-nature.This nature is extensive; therefore it is “great”.
The Buddha is replete with this ultimate reality a intrinsic nature of true Suchness.
Actually, this is also in each and every one of us.The Tathagata’s nature of wisdom is something we intrinsically have.This nature is indeed very extensive.Since it is so extensive, how can we ordinary people ever fathom it?To do so, we must thoroughly and mindfully return to our pure Tathagata-nature.Only then can we be awakened like the Buddha.
The universe is so vast it has no boundaries and cannot be expressed with numbers; thus it is really extensive.So, to say that it is “great” means it is of a magnitude that is truly and infinitely extensive and boundless.It encompasses all things in the universe.
All matters, objects and principles are included.So, this “one great work” is extensive by nature, therefore it is called “great”.
Coming to this world and transforming sentient beings is the Tathagata’s “work”.The one we now refer to as the Tathagata is Sakyamuni Buddha.Sakaymuni Buddha manifested being born in this world.He descended form Tusita Heaven and was born and grew up in the palace, and so on, and so on, eventually becoming enlightened and giving teachings until.He entered Parinirvana.This was His life from birth to Perfect Rest; this process spanned 80 years.
Thus, He transformed sentient beings by helping them understand the process of life.
One great work:
“One” refers to the ultimate reality.The nature [of the work] is extensive; therefore it is called “great”.Coming to this world to transform sentient beings is His “work”.
Throughout the Buddha’s life, He had to put His beliefs into practice. Whatever He believed, He would act accordingly. In His younger days, He felt that life was filled with contradictions. To break through those contradictions, the world’s discriminatory attitudes, He began to take action. So, He became a monastic and sought teachings, sought out different methods of spiritual practice. Then He focused and calmed His mind to search for the true principles of all things in the universe. These were the actions He took. His actions about fruit; thus He taught the Dharma to people in this world. Spending His entire life teaching really took a lot of work. Even though He attained Buddhahood, whether or not He could transform sentient beings still depended on causes and conditions.
So, the Buddha’s teachings are inseparable from causes and conditions. Causes and conditions connected Him with sentient beings, so He came to the Saha World to transform them. But sentient beings must also have causes and conditions [to learn].
Does everyone remember the story of how the Buddha wanted to transform the poor woman? It was not easy for Him! The poor woman had a connection with Ananda, so the Buddha could only point that out, “Ananda, this poor woman’s karmic connection is with you. It is you who must transform her.”
So, there was no karmic connection between the poor woman and the Buddha. Their connection was indirect, so Ananda had to guide her to accept the Buddha-Dharma. This was also due to causes and conditions.
Therefore, all sentient beings are endowed with this ultimate reality. Actually, they are just like the Buddha and are all endowed with ultimate reality and Tathagata-nature. I hope that you will always remember these teachings.
“Sentient beings are endowed with this ultimate reality, so they have the potential to connect with Buddhas. This is the cause. The Tathagata realized this ultimate reality and could thus transform sentient beings in response. This is the condition.”
We have repeated these verses the past few days. The ultimate true principle, the ultimate reality and the Tathagata-nature are the same. As it states here, “Sentient beings are endowed with this ultimate reality.” This means sentient beings are intrinsically endowed with true principles, ultimate reality and Tathagata-nature. Therefore, “they have the potential to “connect with Buddhas”. Because sentient beings have Buddha-nature, the Buddha comes to give teachings. Sentient beings definitely can become Buddhas. They intrinsically have Buddha-nature, but it has been covered by ignorance. So, the Dharma just teaches us ways to eliminate ignorance. If we can accept things and think clearly, naturally we will not, out of greed, anger or ignorance, create negative causes or form negative conditions. So, the Buddha taught us to guard against wrongdoings and stop evils.
We must not create more bad karma, and must eliminate our old bad karma. The Buddha knew that all sentient beings are endowed with this essential quality. Because “they have the potential, they have the right conditions. Sentient beings’ capabilities have their causes and conditions, which create the opportunity to be transformed. Thus, we can “connect with Buddhas”. He came to this world because sentient beings had the potential to connect with Him. Hence, this is known as the “cause”. Because all sentient beings have this “cause”, they have an opportunity [to learn]. So, the Buddha had the cause, the seed, for coming to this world. The condition comes from the karmic connection between Him and sentient beings of the Saha World.
Therefore, He is known as the Fundamental Teacher of the Saha World. This is the “cause.” “The Tathagata realized this ultimate reality.” Sentient beings are also replere with this ultimate reality, which the Tathagata had already realized. We are all endowed with it, but we have covered it with ignorance. However, the Buddha, the Tathagata, has dispelled His ignorance and clearly realized true peinciples.So, He has “realized this ultimate reality.”
He completely realized the true principles of all things in the universe. Therefore, “the Tathagata realized this ultimate reality and could thus transform sentient beings in response.” This means He could respond to sentient beings’ capabilities, so He came to this world to transform them. This formed the “conditions.”
Sentient beings and the Buddha share a cause; they have this opportunity, so they form a karmic connection. He responds to these causes and conditions, so the Buddha came to this world for the sake of sentient beings. Because of them, He manifested the appearance of engaging in spiritual practice, giving teaching and entering Parinivana.
So, [He manifested] the process of birth, aging, illness and death, as well as spiritual practice, teaching, Perfect Rest and so on, these are the cause and conditions [for His one great work.] He came to this world solely because of His cause and conditions with sentient beings.Therefore, all Budhas, “for the causes and conditions of”. “Their one great work, manifested in this world.”
Dear Bodhisattvas, to engage in spiritual practice. We must form Bodhisattva-aspirations. The Buddha truly believes that we all intrinsically have Buddha-nature. He has great faith in people, believing that as long as we can return to our pure intrinsic nature, we can be His equal He is one who speak the truth, one who does not speak falsely. Everyone teaching He gives is a true teaching meant to educate sentient beings.
Thus, the Buddha comes to this world because of the causes and conditions of this one great work. All of us should feel very fortunate; we have attained the rarely-attained human form. As for the rarely-heard Buddha-Dharma, we have the karmic connection with the Buddha to hear the teachings. After we listen to the Buddha-Dharma, we can them feel joy and be willing to practice and up hold it. This opportunity is not easily attained. So, we must seize this opportunity and not let these causes and conditions go to waste.
There is a saying “Once our human form is lost, it may take eons regain it.” So, we must carefully guard our minds, cultivate precepts, Samadhi and wisdom and listen, contemplate and practice. We must maintain our [spiritual aspirations], be diligent and never become indolent. Once we become indolent, our ignorance will spread everywhere. This negative cause and condition will cause to continuously transmigrate through the Six Realms. So, let us take advantage of this precious opportunity and these causes and conditions. We must truly always be mindful.
(Source: Da Ai TV – Wisdom at Dawn program – Explanation by Master Chen-Yen)
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