受用恆思轉分享，供施但望眾成佛。
有情證覺何所事？財法散佈濟群生。
跋
菩提道上，修習供施，凡所受用，皆先思上供下施，務使法界一體同享，而所期望祝禱之目標，唯是眾生咸得離苦得樂，早証圓覺。證覺之後，並非無所事事，而是出乎同體大悲，不斷以種種方便接引眾生上菩提道，以期徹底之救脫輪迴。此等方便之中，自然包括財施、法施、無畏施。明乎此理，則六度不僅屬道位之修持，亦屬果位之應用。更由法界一體而觀之，則一切事務，互為因緣，流轉不息，本是自然。順乎自然，供施以流通，以分享，則合乎一體之真理，而得以趨向，終乎契入。一旦契入，則為無始無終，無有休止之流轉。但此流轉與輪迴不同。有我執之輪迴，為業牽繫，而苦無休止。法界一體之流轉，只是因緣聚散，不復計及苦樂。
一九九九年九月十五日
養和齋 於加州
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The Cycling of Dharma Flow Yutang Lin
When using or enjoying something think of sharing with others;
Offerings and alms are intended for beings' ultimate enlightenment.
What to do after sentient beings attain full awakening?
Scatter wealth and Dharma to nourish all beings in need.
Comment:
On the path of Bodhi one practices making offerings and giving alms. Whatever is to be used or enjoyed, first think of offering it to the holy beings and then of giving it to all sentient beings, so that the whole Dharmadhatu would share it in oneness. As to the goal of one's aspiration and prayer, it is only for all sentient beings to become free from suffering and attain pure joy, and soon realize complete awakening. After attaining awakening it is not a state of idleness, rather one would out of the compassion of being in oneness employ all kinds of approaches to help sentient beings proceed on the path of Bodhi so as to ultimately salvage them from transmigration. Among such approaches are naturally included the giving of wealth, of Dharma and of fearlessness. Once the above is understood, then the six-fold sublimation (paramitas) of Mahayana is no longer limited to being practices on the path but can also be applications of the resultant attainment. Furthermore, from the point of view of the oneness of the whole Dharmadhatu, all things and matters are interdependent as causes and conditions that affect one another in endless cycling. This is just the natural state of things. In accordance with nature to make offerings and give alms so as to distribute and share, that would be in agreement with the truth of oneness of all, and would gradually approach and eventually merge into oneness.
Once oneness is attained, then it would be a cycling with neither beginning nor pause nor end. However, this cycling is different from transmigration. Transmigration is limited by grasping to self and hence shaped by karmas and resulting in endless suffering. While the cycling of the Dharmadhatu in oneness consists only of the evolution of conditions' meeting and dissolving, beyond considerations of suffering and happiness.
Written in Chinese: September 15, 1999
Translated: October 13, 1999
El Cerrito, California
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