万法同在 林钰堂
随缘隐现无去来，万法同在不生灭，
真空妙有离垢净，解脱救渡超时空。
跋
经验的内容是整体的，融合了各种觉受及情意。为了种种的方便，而将经验的内含加以人为的区分，冠上名称及类别。一般粗略的说法，将一样事物叫做一个“东西”。
在佛法的术语中，“法”有多种意含，分别表示“道理”、“规则”、“教授”等。但是也可用以指一般所谓的“东西”。当“法”指东西时，“万法”就是指种种经验的内含，而“法界”则指所有一切事物。以下只就这些意含来谈“法”、“万法”及“法界”。
随着经历的先后，而有过去、现在及将来的区分。通常的观念认为：过去已逝，无可挽回；现在迁流，瞬间无常；将来未至，难以预测。时间是单向的前进，而无有暂停。因此，法界内的万法，有来有去，有生灭、有增减。
依据佛法修行者的经验，却有可能见到生前的世代，以及预见未来的事情。要理解及趋入这类体验，则需要对“法界”的观念加以无限的扩展。换言之，法界是包含一般所谓的过去、现在及将来的所有万法，并且这些万法是同在的。从有限的经验看来，某些法具足因缘而显现，构成现在；其余诸法，或者隐入过去，或者未及察觉。从无限法界整体来看，则万法皆是不来不去、不生不灭、不增不减。
经验的内含，当下明明显显，却无从执取。科技虽可使音响、影像、气味等重现，奈何所有觉受本身依然迁流不息。就其当下之清晰明确而言，似乎实在；就其流转、不可执取而言，无异幻化。佛法中所谓的“真空妙有”，此之谓欤？万法之自性皆是如此“非虚非实”；就此言之，则万法皆完全平等而离于垢净之分别。
〈心经〉阐明“空相”，而有“不生不灭、不垢不净、不增不减”之语。由无限法界及万法自性来看，亦复如是！
普及三世之无限法界观，从现实生活看来似乎遥不可及，只属高论，甚至疑为空谈。但是要达到佛道之彻底解脱，并且藉祈祷、修法以发挥超乎时空限制之救渡作用，则必需先加以信受，确认为真理，依之修习，方可望成证。愿真挚的佛法修行者善加珍视，深入体会之。
请参阅二○○○年七月十日所作之〈普及三世〉一文。
二○○○年八月十六日
养和斋 于加州
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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_浴塘游咏
As requested by disciple Jung Feng below I had done two more poems in calligraphy. All related files attached.
应弟子荣风以下之提请，我已写好两首翰墨。所有相关档案均附呈。
This email is Bcc to all on my list.
此电邮以密件传给我名单中所有的人。
Attain Enlightenment Soon!
祝早成佛！
Yutang
钰堂
--------------------------------------------------------------------------------
From: Charles
Sent: Wednesday, May 23, 2007 7:56 PM
To: Yutang Lin
Subject: Poems from the Bath Pond
Dear Guru,
亲爱的上师，
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，我想为浴塘游咏多提请两首诗作。
1. F0269 - Viewing in Great Perfection
2. F0278- All Dharmas Concurrently Present
1. F0269 - 大圆满观
2. F0278- 万法同在
These two poems help me to further comprehend limitless oneness.
这两首诗令我对无限的一体有更进一步的体认。
Regards,
法安，
Jung-Feng
荣风
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
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