法流周转 林钰堂
受用恒思转分享，供施但望众成佛。
有情证觉何所事？财法散布济群生。
跋
菩提道上，修习供施，凡所受用，皆先思上供下施，务使法界一体同享，而所期望祝祷之目标，唯是众生咸得离苦得乐，早证圆觉。证觉之后，并非无所事事，而是出乎同体大悲，不断以种种方便接引众生上菩提道，以期彻底之救脱轮回。此等方便之中，自然包括财施、法施、无畏施。明乎此理，则六度不仅属道位之修持，亦属果位之应用。更由法界一体而观之，则一切事务，互为因缘，流转不息，本是自然。顺乎自然，供施以流通，以分享，则合乎一体之真理，而得以趋向，终乎契入。一旦契入，则为无始无终，无有休止之流转。但此流转与轮回不同。有我执之轮回，为业牵系，而苦无休止。法界一体之流转，只是因缘聚散，不复计及苦乐。
一九九九年九月十五日
养和斋 于加州
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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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