法界
林钰堂
佛教经论、著述中，常见“法”字。这是梵文“达磨”（音译）的汉译。“法”字在佛典中，基本上有两种意义。头一种是指真理。真理无有例外，无可违逆，故称为“法”。由之引申，合乎真理的规则，阐明真理的教导，也都称为“法”。佛陀的教示，引导众生遵循真理，因此也叫做“佛法”。法的另一种意义，则是任一事物的通称。在此意义下，“法”所指犹如俗称之东西。但是，依佛法教示，并无绝对独立之个体，因此所谓“法”者并不限于一般认为存在的事物，而是泛指任何可思及、可想像者，甚至包括幻觉、妄想之产物，更包括了超乎感官意识之种种精神境界，不可说、不可思议。更因为在此意义下的一切诸法都是互为因缘而相依共成的，所以不论世间一般看法为何，在此意义下，法法平等，只是一法，而无从计及虚实、优劣、多寡的差异。在此意义下，“法界”即指一切诸法之总合。成佛即是超越后天任何观念、潜意识、情欲、意志、时空等之限制而回复本来的法界圆融一体。相对于成佛者而言，法界即称为彼之“法身”。因此吾人学佛对“法界”极宜有正确并且透彻的了解。此文之作即为了阐明“法界”的正确意含，并分辨其奥妙之要点，以助学佛大众。
一、法界非只宇宙
宇宙指一切时空的总合。法界则不为时空所限。超越时空范围之种种境界，时空范围内所无之种种事物，皆无可限量。法界超乎一切界限，远超出宇宙的范围。
二、法界整体同在
一般认定过去已逝，现在暂存，未来尚未发生。因此，即使接受“一切诸法都互为因缘而相依共存”的缘起观，也仍然视法界为随时迁变的法流——过去诸法已隐、己逝，现在诸法暂显、暂存，未来诸法未至、难测。这是为时间观念所限之法界观，而非佛法正确意含之法界观。法界是不受时空所限的。正确的法界观中，过去一切诸法，现在一切诸法，以及未来一切诸法皆同在法界内。一般人只能见及现在诸法之一小部份，而有过去已逝，未来难测的想法。依佛法修行，打破时空成见之束缚，则有可能见到过去诸法及未来诸法。依古德传记，有证验“法华一会犹未散”者，更多关于佛门兴替的悬记。这些虽难为一般人所信受，但在修行人间，却大多知道有预知将来事情的感应事迹。我个人曾梦见约为十九世纪末至二十世纪初期的旧金山市景，因而对古德所云“法华一会犹未散”重新注意，并且深信不移。
三、法界超越分别
一切诸法相依共存。虚实、存亡、隐现、高下等等着相之分别，只是吾人意识之作用与执取，而于法界本身不增不减，没有任何意义。吾人欲证入法界一体，必需认清此层，并且放舍执着于以意识分别的习性。
以上所提出的三点，是正确了解法界以期证入的要项。这些说法虽然很难了解，更难信受，却是基于修习佛法的经验及心得的。希望学佛大众能珍视之，并因而得以早日成证。
二○○一年八月十五日
养和斋 于加州
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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