法界
林鈺堂
佛教經論、著述中，常見「法」字。這是梵文「達磨」（音譯）的漢譯。「法」字在佛典中，基本上有兩種意義。頭一種是指真理。真理無有例外，無可違逆，故稱為「法」。由之引申，合乎真理的規則，闡明真理的教導，也都稱為「法」。佛陀的教示，引導眾生遵循真理，因此也叫做「佛法」。法的另一種意義，則是任一事物的通稱。在此意義下，「法」所指猶如俗稱之東西。但是，依佛法教示，並無絕對獨立之個體，因此所謂「法」者並不限於一般認為存在的事物，而是泛指任何可思及、可想像者，甚至包括幻覺、妄想之產物，更包括了超乎感官意識之種種精神境界，不可說、不可思議。更因為在此意義下的一切諸法都是互為因緣而相依共成的，所以不論世間一般看法為何，在此意義下，法法平等，只是一法，而無從計及虛實、優劣、多寡的差異。在此意義下，「法界」即指一切諸法之總合。成佛即是超越後天任何觀念、潛意識、情欲、意志、時空等之限制而回復本來的法界圓融一體。相對於成佛者而言，法界即稱為彼之「法身」。因此吾人學佛對「法界」極宜有正確並且透徹的了解。此文之作即為了闡明「法界」的正確意含，並分辨其奧妙之要點，以助學佛大眾。
一、法界非只宇宙
宇宙指一切時空的總合。法界則不為時空所限。超越時空範圍之種種境界，時空範圍內所無之種種事物，皆無可限量。法界超乎一切界限，遠超出宇宙的範圍。
二、法界整體同在
一般認定過去已逝，現在暫存，未來尚未發生。因此，即使接受「一切諸法都互為因緣而相依共存」的緣起觀，也仍然視法界為隨時遷變的法流——過去諸法已隱、己逝，現在諸法暫顯、暫存，未來諸法未至、難測。這是為時間觀念所限之法界觀，而非佛法正確意含之法界觀。法界是不受時空所限的。正確的法界觀中，過去一切諸法，現在一切諸法，以及未來一切諸法皆同在法界內。一般人只能見及現在諸法之一小部分，而有過去已逝，未來難測的想法。依佛法修行，打破時空成見之束縛，則有可能見到過去諸法及未來諸法。依古德傳記，有証驗「法華一會猶未散」者，更多關於佛門興替的懸記。這些雖難為一般人所信受，但在修行人間，卻大多知道有預知將來事情的感應事蹟。我個人曾夢見約為十九世紀末至二十世紀初期的舊金山市景，因而對古德所云「法華一會猶未散」重新注意，並且深信不移。
三、法界超越分別
一切諸法相依共存。虛實、存亡、隱現、高下等等著相之分別，只是吾人意識之作用與執取，而於法界本身不增不減，沒有任何意義。吾人欲證入法界一體，必需認清此層，並且放捨執著於以意識分別的習性。
以上所提出的三點，是正確了解法界以期證入的要項。這些說法雖然很難了解，更難信受，卻是基於修習佛法的經驗及心得的。希望學佛大眾能珍視之，並因而得以早日成證。
二○○一年八月十五日
養和齋 於加州
Dharmadhatu
Yutang Lin
The Sanskrit word "dharma" occurs frequently in Buddhist works. In Buddhist works "dharma" basically has two kinds of meanings. The first kind means truth. Truth has no exceptions and could not be disobeyed; due to such law-like characteristics, in Chinese Buddhist works, "dharma" is translated by the Chinese character Fa that means law. (In Chinese Buddhist works there are also transliterations of "dharma" such as Da Mo.) In this light rules and norms that are in accordance with truth and teachings that illustrate truth are also called "dharma." Buddha teachings aim at guiding sentient beings to live in accordance with truth; hence it is called "Buddha Dharma" or simply "Dharma." The second kind of meaning of "dharma" is a general noun used to denote anything. In this sense "dharma" resembles "thing" in their linguistic uses. Nevertheless, according to Buddhist teachings there is nothing that has an absolutely independent existence; consequently, what is meant by "dharma" is not limited to objects or events that are commonly regarded as existent or real. Instead, it could refer to anything thinkable or imaginable, even including products of illusion or delusion. Furthermore, it could also refer to spiritual states that transcend senses and consciousness, and are unspeakable or unimaginable. Under this meaning of "dharma" all dharmas are mutually dependent causes and conditions of their coexistence. Whatever the ordinary worldly view may be, in this sense of "dharma," all dharmas are equal as one of the dharmas and this equality transcends considerations of their differences in being real/unreal, superior/inferior, or abundant/deficient. In this sense of "dharma" the word "dharmadhatu," literally "realm of dharmas," refers to the collection of all dharmas. "Attaining Buddhahood" means having transcended all and any limitations that are due to artificial concepts, subconscious activities, desires and feelings, will and attachment, time and space, etc., and having regained the original state of dharmadhatu in harmonious oneness. To a being that has attained Buddhahood dharmadhatu is also referred to as the Dharmakaya, literally "body of dharmas," of that being. Thus we see that understanding the notion of dharmadhatu plays an essential role in successful quest for Buddhahood. In order to attain Buddhahood we need to comprehend correctly and thoroughly the full significance of "dharmadhatu." This essay is composed to expound the correct content of "dharmadhatu" and to point out some essential features that are commonly confused with other notions. I hope that this work will help people advance on the right path toward Buddhahood.
1、Dharmadhatu is not just the universe.
Universe is the collection of all things in time and space. Yet dharmadhatu is neither limited by space nor by time. There are boundless sorts of states that are beyond the sphere of time and space; there are also limitless objects and events that are not within the sphere of time and space. Dharmadhatu transcends any limitation; it is much more comprehensive than the universe.
2、All of dharmadhatu coexist as a whole.
It is commonly held to be the case that what was in the past are gone, what are at present are transient, and what will come have not yet occurred. Consequently, even though after having accepted the Dependent Origination View that all dharmas are mutually dependent as causes and conditions for their coexistence, one still regards dharmadhatu as a flow of dharmasast dharmas have faded away, present dharmas are apparent but transient, and future dharmas have not arrived and are unpredictable. This view of dharmadhatu is under the limitation of the notion of time, and as such it deviates from the correct meaning of the Buddhist dharmadhatu. Dharmadhatu is neither limited by space nor by time. According to the correct view of dharmadhatu all dharmas in the past, all dharmas at present and all dharmas in the future are all together in the dharmadhatu. Ordinarily people can experience only a minute part of all dharmas at present, and therefore people sustain the view that dharmas in the past are gone and future is unpredictable. If one practices according to Buddhist teachings and thereby comes out of the bondage of the fixed view of a space-and-time framework, then it is possible to experience or witness dharmas in the past as well as dharmas in the future. According to biographies of ancient Buddhist sages, some witnessed that the ancient assemblage of Buddha, holy beings and his disciples, in which the teachings recorded in Wondrous Dharma Lotus Sutra were given, had not dispersed yet. There are also numerous records of valid prophecies regarding important events or personages in Buddhist history. Even though for common people these matters are difficult to believe, nevertheless, among practitioners it is common experiences that knowledge of future events are revealed now and then through inspirations. On my part, I once saw in a dream the streets of San Francisco with people and carriages that seemed to be a scene at the period near the turn of 19th and 20th centuries. This experience rekindled my attention to the Buddhist sage experience of witnessing the ancient Dharma assemblage, and helped me to have complete faith in that record.
3、Dharmadhatu transcends differentiation.
All dharmas are mutually dependent and coexist. Distinctions of real/unreal, existent/extinct, apparent/concealed, higher/lower, etc., are based on grasping to appearances as the results of our conscious choices and attachments. Discriminations made neither increase nor decrease dharmadhatu in any way; distinction making has no significance whatsoever to dharmadhatu. In order to attain realization of oneness of dharmadhatu we need to recognize this point clearly, and relinquish grasping to the habit of making conscious distinctions.
The three points mentioned above are essential to correct comprehension of the significance of "dharmadhatu" that would enable realization of attainment. Even though these ideas are hard to comprehend and even harder to believe, they are statements based on both studies of Buddhist teachings and experiences gained through long-term practices. I hope that Buddhists in general would pay attention to these points and thereby realize enlightenment sooner.
Based on my Chinese work with the same title, Fa Jie,
Written on August 17, 2001
El Cerrito, California
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