法界緣起簡繁轉換 - 繁體林鈺堂
佛法教示的「法界」則直指一切是無限的一體，相依共成。法界超越時空的分界，包含一切時空，更包含不在時空座標內的種種現象與境界。過去、現在及未來之一切都同在法界內。所有人為的著相分別在法界本身並無意義。（請參閱拙作〈法界〉一文）。 法界中無有獨立的存在；一切事物互為因緣，相依共成；一切見解皆屬相對。就人類知見而言，事相差異、因果前後及時空距離皆歷歷分明。從法界整體觀之，除了人類所見之分別，更有超乎人類想像之三世（過去、現在及未來）同在，一切融通之無分別。基於法界一體之緣起觀，並不排斥人類知見所生之分別，但能不為人為分別所局限，而引導我們達到整體融通的境界，更進而善巧利用種種分別以促進大同。（請參閱拙作〈十玄點睛〉一文）。 遵循佛法關於緣起之教示，才能補救人類知見局限之偏失，而走上解脫人生種種困苦的安寧大道。三世因果、神明鬼怪、輪迴轉世等現象，只依人類知識，往往被斥為荒誕、不足信；從法界緣起觀之，則易瞭解其中昇沈之道理。因果報應，從人類一時一地所見，似乎不一定準確，甚至可疑；從法界緣起觀察，方知絲毫不爽。修行的結果，依世俗的眼光往往看不出；從法界整體上來看，則是立竿見影，隨即生效。佛法的觀想，從世俗眼光看來，只是想像、自我催眠，甚至是妄想、幻覺；從法界緣起視之，則無異於實際之作用。密法即依此而注重修習全法界為佛壇城之觀想，從而徹底超脫人類知見之束縛。 陷於人類知見的人生，是出離無望的苦路。若能瞭解「法界無限一體；一切互為因緣，相依而共成」之理，並依之修習乃至證入，則人生成為離苦得安之機會。人生無常；老病死苦，瞬即面臨。願學佛大眾咸能早日領悟法界緣起，證入法界一體，因而得以任隨境遇之遷變仍然安寧自在，永離迷執感官經驗之惑亂與痛苦。
Mutually Dependent Origination of DharmadhatuYutang Lin The notion of Dharmadhatu as taught in Buddhism indicates directly that all are mutually dependent and are in limitless oneness. Dharmadhatu transcends boundaries of space or time, includes any space and any time, and even includes all kinds of phenomena or spiritual states that are not within the framework of space-time coordinates. All of the past, all of the present and all of the future are concurrently in Dharmadhatu. All artificial discriminations based on grasping to appearances are meaningless to Dharmadhatu as a whole. (For more detail explanation please read my article, "Dharmadhatu.") In Dharmadhatu there is nothing that exists independently. All are mutually dependent as causes and conditions, and jointly form what there is. All views are relative. According to human perceptions there are clear evidences of differences in things and matters, of causal relations in certain temporal sequences, and of various distances in time or space. From the view point of Dharmadhatu as a whole, in addition to distinctions discernable by human perceptions, there is indistinguishable oneness unifying all there is and, going beyond human understanding or imagination, including all three times (past, present and future) concurrently. The view of mutually dependent origination of Dharmadhatu does not exclude or go contrary to distinctions based on human perceptions. And yet it is not confined by artificially made distinctions. It guides us to the spiritual state of harmonious oneness of all. Furthermore, it could help us to learn to make use of all sorts of distinctions to catalyze the attainment of oneness. (For more detail explanation please read my article, "Right View of the Ten Mystic Gates.") Only when we follow the Buddhist teachings on mutually dependent origination of Dharmadhatu could the limited and biased confine of human perceptions be transcended, and significant progress on the peaceful path toward liberation from human sufferings be made. Causal relations as extending over past, present and future lives, gods and ghosts, transmigration and reincarnation, all phenomena that are related to such topics are readily labeled as imaginary or incredulous. Based only on human knowledge, that is no wonder the cases; viewed from mutually dependent origination of Dharmadhatu, it would then be easy to understand the reasons for all those ups and downs. Events as causal consequences of personal or common karmas, when viewed by persons in a limited time-space sphere would seem imprecise or even dubious, and yet when examined from the view of Dharmadhatu would turn out to be exactly as due. Effects of Buddhist practices may go unnoticeable to worldly eyes; from the view of Dharmadhatu they are immediately apparent just as setting up a pole would show its shadow. Visualization practices in Buddhism when viewed by worldly people would seem to be mere imagination or self-hypnosis, or even delusions and illusions; and yet when viewed from Dharmadhatu they could exert functions no less than reality. Based on this understanding Buddhist tantric teachings emphasize the visualization of Dharmadhatu as the Mandala of Buddhas, and thereby thoroughly transcend the bondage of limited and limiting human perceptions. Human lives that are trapped within human perceptions have no exit from sufferings and sorrows. Once the teaching of mutually dependent origination of Dharmadhatu is comprehended, followed and put into practice until realization, such a human life becomes an opportunity to escape from suffering and to reach peace and tranquility. Human lives are transient; senility, illness and death would soon arrive, each with its ramifying sufferings. May people who are on the Buddhist path to enlightenment soon comprehend the mutually dependent origination of Dharmadhatu and realize oneness of the whole Dharmadhatu! Consequently, they would remain peaceful and joyful in spite of the inevitable ups and downs in life, and be forever free from delusions and pains derived from grasping to sensory experiences.
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