隨緣隱現無去來，萬法同在不生滅，
真空妙有離垢淨，解脫救渡超時空。
跋
經驗的內容是整體的，融合了各種覺受及情意。為了種種的方便，而將經驗的內含加以人為的區分，冠上名稱及類別。一般粗略的說法，將一樣事物叫做一個「東西」。
在佛法的術語中，「法」有多種意含，分別表示「道理」、「規則」、「教授」等。但是也可用以指一般所謂的「東西」。當「法」指東西時，「萬法」就是指種種經驗的內含，而「法界」則指所有一切事物。以下只就這些意含來談「法」、「萬法」及「法界」。
隨著經歷的先後，而有過去、現在及將來的區分。通常的觀念認為：過去已逝，無可挽回；現在遷流，瞬間無常；將來未至，難以預測。時間是單向的前進，而無有暫停。因此，法界內的萬法，有來有去，有生滅、有增減。
依據佛法修行者的經驗，卻有可能見到生前的世代，以及預見未來的事情。要理解及趨入這類體驗，則需要對「法界」的觀念加以無限的擴展。換言之，法界是包含一般所謂的過去、現在及將來的所有萬法，並且這些萬法是同在的。從有限的經驗看來，某些法具足因緣而顯現，構成現在；其餘諸法，或者隱入過去，或者未及察覺。從無限法界整體來看，則萬法皆是不來不去、不生不滅、不增不減。
經驗的內含，當下明明顯顯，卻無從執取。科技雖可使音響、影像、氣味等重現，奈何所有覺受本身依然遷流不息。就其當下之清晰明確而言，似乎實在；就其流轉、不可執取而言，無異幻化。佛法中所謂的「真空妙有」，此之謂歟？萬法之自性皆是如此「非虛非實」；就此言之，則萬法皆完全平等而離於垢淨之分別。
〈心經〉闡明「空相」，而有「不生不滅、不垢不淨、不增不減」之語。由無限法界及萬法自性來看，亦復如是！
普及三世之無限法界觀，從現實生活看來似乎遙不可及，只屬高論，甚至疑為空談。但是要達到佛道之徹底解脫，並且藉祈禱、修法以發揮超乎時空限制之救渡作用，則必需先加以信受，確認為真理，依之修習，方可望成證。願真摯的佛法修行者善加珍視，深入體會之。
請參閱二○○○年七月十日所作之〈普及三世〉一文。
二○○○年八月十六日
養和齋 於加州
 |
|---|
All Dharmas Concurrently Present
----- Original Message -----
From: Yutang Lin
To: 'Charles'
Sent: Thursday, May 24, 2007 1:54 PM
Subject: RE: Poems from the Bath Pond_浴塘游詠
As requested by disciple Jung Feng below I had done two more poems in calligraphy. All related files attached.
應弟子榮風以下之提請，我已寫好兩首翰墨。所有相關檔案均附呈。
This email is Bcc to all on my list.
此電郵以密件傳給我名單中所有的人。
Attain Enlightenment Soon!
祝早成佛！
Yutang
鈺堂
--------------------------------------------------------------------------------
From: Charles
Sent: Wednesday, May 23, 2007 7:56 PM
To: Yutang Lin
Subject: Poems from the Bath Pond
Dear Guru,
親愛的上師，
I would like to propose two more poems for the Poems from the Bath Pond if it is OK with you.:
如蒙慈允，我想為浴塘游詠多提請兩首詩作。
1. F0269 - Viewing in Great Perfection
2. F0278- All Dharmas Concurrently Present
1. F0269 - 大圓滿觀
2. F0278- 萬法同在
These two poems help me to further comprehend limitless oneness.
這兩首詩令我對無限的一體有更進一步的體認。
Regards,
法安，
Jung-Feng
榮風
All Dharmas Concurrently Present Yutang Lin
Apparent or invisible according to conditions,
Neither coming nor going.
All dharmas concurrently present,
Neither born nor deceased.
In reality empty yet wonderfully appear,
Neither dirty nor clean.
Ultimate liberation and compassionate salvation,
Transcending time and space.
Comment:
Contents of experiences remain a totality consisting of all kinds of sensations and feelings. For conveniences they are artificially distinguished and labeled by names and classifications. In rough and ordinary usage a unit of experiences so distinguished is called a "thing."
In Buddhist terminology the word "dharma" has many kinds of meanings. Depending on the context it could mean the reason, the rule or law, the teachings, etc. It is also used to refer to any "thing" as explained above. When "dharma" means a thing, "all dharmas" refers to all sorts of contents of experiences, and "dharmadhatu" refers to the realm or collection of all things. These are the only meanings we have in mind when we use "dharma," "all dharmas" and "dharmadhatu" below.
According to the order of what are experienced the distinction of past, present and future is made. Ordinarily it is taken for granted that, what was in the past is gone beyond retrieve, what is in the present is evolving and could instantaneously become impermanent, and what will be in the future has not arrived yet and are difficult to forecast. Time travels in one direction without rest. Therefore, all dharmas in the dharmadhatu are subject to coming and going, born and deceased, and increasing and decreasing.
In accordance with the experiences of Buddhist practitioners, however, it is possible to have vivid vision of the past that is even distant beyond one birth, and to foresee things to come in the future. To understand and to attain such extraordinary experiences the concept of "dharmadhatu" need to be infinitely expanded. In other words, dharmadhatu should be understood to include all dharmas in the past, in the present and in the future. Furthermore, all these dharmas are to be understood as concurrently present in the dharmadhatu. From the point of view of our limited experiences, some dharmas satisfy certain conditions and thereby appear to constitute the present, while the rest of all dharmas in the dharmadhatu are either fading into the past or not discovered yet. From the point of view of the dharmadhatu as a totality, all dharmas are neither coming nor going, neither born nor deceased, and neither increasing nor decreasing.
Contents of experiences are vivid on the spot and yet cannot be grasped. Even though scientific technology can create recurrences of sounds, images, fragrances, tastes, etc., nevertheless, all sensations by themselves remain drifting and illusive. While definite and vivid experiences seem to be reality; yet drifting and impossible to grasp render experiences no different from illusion. Could the Buddhist phrase of "in reality empty yet wonderfully present" be referring to this situation? The nature of all dharmas are similarly thus, neither illusive nor real. As far as this is concerned, all dharmas are completely equal and free from the distinction of being dirty or clean.
The Heart Sutra in explaining the characteristics of Blank Essence (Emptiness) says, "Neither born nor deceased, neither dirty nor clean, and neither increasing nor decreasing." From the point of view of the limitless dharmadhatu and the nature of all dharmas, the saying remains valid.
The view of dharmadhatu as limitless and encompassing past, present and future concurrently would seem impossible to reach from daily life. It would seem purely theoretical or even vain talk. However, in order to attain ultimate liberation through the Buddhist path and to accomplish salvation activities that transcend the limitations of time and space through prayers and Dharma practices, one needs to adopt this view by faith and recognize it as the truth, and then practice in the light of this view. Only then could one hope to attain realizations. May devoted Buddhist practitioners treasure this teaching and gain deep understanding and realization in it.
Please read also my work "Reaching Past, Present and Future," written on July 10, 2000.
Written in Chinese on August 16, 2000
Translated on August 17, 2000
El Cerrito, California
[Home][Back to list][All Dharmas Concurrently Present]