Master Yuan Chun: Buddhism Reveals Universal Truth

[Shi Da Dao]

Original Chinese Language Article By: Dharma Master Yuan Chun (圆春)

(Translated by Adrian Chan-Wyles PhD)

Translator’s Note: This is an English translation of an original Chinese language text written by the Chinese Buddhist monk – Dharma Master Yuan Chun (圆春法师 – Yuan Chun Fa Shi). The original text is entitled ‘佛法带我神游宇宙奥妙之门’ (Fo Fa Dai Wo Shen You Yu Zhou Ao Miao Zhi Men), which can be translated as ‘How the Buddha-Dharma Led Me Through the Mysterious Gate of the Wondrous Universal’. Venerable Yuan Chun lectures here, on the insight that the Hua Yen Sutra has given him, as a guide to Buddhist meditation. This is poignant for the ICBI, as self-sufficiency and self-transcendence are key attributes for those who follow the Sixth Patriarch Hui Neng, and the true path of Chinese Ch’an Buddhism. This is a path that both the lay and ordained communities can follow, and it is important to note how much effort the Venerable Yuan Chun had to make as a lay-person, BEFORE earning the right to enter the Buddhist monastic order. In reality, the empty mind ground underlies all states and social positions – here and now – and is the basis of both the ‘lay’ and ‘ordained’ modes of cultural expression. Although it is true that enlightenment can be realised ‘here and now’, we must all traverse the paths that define our individual existences, in order for this truth to become clear. Also of note, is the fact that the Venerable Yuan Chun (as a lay person), made use of the internet to keep in-touch with Buddhist monks, and thus continue his education ‘from afar’. This is a modern version of the Ch’an letter writing tradition. Although all words are fleeting, when they are placed in the right order, and delivered at the right moment, a whole new reality can be revealed! (ACW 27.10.2017)

Dedicating my life to following the Buddha’s Path has been for me, an entry-point into understanding the true nature of reality. Prior to embracing the Buddha-Dharma, my life was useless – after embracing the Buddha-Dharma – my life has become worthwhile (for both myself and all living beings). What is surprising about this turn of events, is that when I was very young, the people of my village had a very dim view of Buddhism, and used to say that Buddhist monks were lazy, did not work, and only possessed a bald-head of no value! These villagers had nothing but contempt for the Buddha-Dharma, and this is the first impressions I received as a child. I also developed a negative attitude toward the Buddha-Dharma, and had no interest in it. Despite all of this conditioning, I was afraid of dying as a child, and used to ‘hide’ this fear by throwing myself into all kinds of existential enjoyments. My entire existence at that point, could be summed-up by the phrase ‘及时行乐’ (Ji Shi Xing Le), or ‘seize the day’ (carpi diem). I used each new day to experience every kind of enjoyment available to humanity, and hid my concern about ‘dying’ behind a veil of selfish hedonism. If I was too busy enjoying myself, I thought I would not have time to ‘suffer’. Therefore, by the time of junior high school, I was already drinking and smoking. This was a direct result of living just for escapist ‘sensation’ and nothing else. I was a selfish person with no concern for others, and as a result I was no good at academic study. A person with no self-respect does not have respect for others, and therefore cannot ‘learn’ how to ‘think’ and ‘behave’ appropriately. I did not respect my teachers, and therefore, they could not teach me – this was entirely my fault. Whilst I was having mindless fun and only caring about myself, my mother would be reduced to tears, as I was failing at every step of my life. This was particularly upsetting for my parents, as they sacrificed everything to give me a good life. How ashamed I am now, to look back at those selfish years… As matters transpired, I entered high school with a selfish attitude and no hope for the future. I was a terrible burden to my parents, and to society.

During my third-year at high school, I occasionally had contact with the ‘Hidden Breath Air Cultivation’ (潜息气功 – Qian Xi Qi Gong) school, the method of which I Iearned as best I could, and put into practice for some time. Throughout my entire body, there manifested various supernatural phenomena, the likes of which I had never previously experienced in my short life. This surprised me, and left me very puzzled. Was there something ‘beyond’ superficial sensory gratification? As a person with little depth, I had not had any physical or psychological experiences with which I could compare these new sensations. In fact, so astonished was I, that I began to tell my classmates, family and friends about these experiences. I realised that this type of qigong had given me the psychological and physical discipline that I had failed to instil in myself when I was young, and the entire experience showed me that I had neglected (and abused) my mind and body, ignoring the true essence, health and well-being, whilst instead only seeking pointless ‘highs’. Daoist qigong gave me a crucial insight into reality, and began the process of my life transformation.

I practised for about year - which was a major achievement for me at the time – and by the end of this time, I was fully convinced that there is more to life than that which just presents itself to the ordinary senses. I finally understood (without a shadow of a doubt) what good and precise instruction was all about and how a specific inner technique leads to an exact ability (or function) manifested in the external world. However, one day I heard that a female junior high school student had suddenly died whilst dancing (with her dead body now lying in a funeral home). I was shocked, as I had always feared death, and here was a prime example of the fragility and unpredictability of life. This tragic incident inspired me to completely change my attitude towards life, and take a much more serious and thoughtful approach. I began to feel compassion in my heart not just for myself, but for the plight of all living-beings.

At that time, a classmate introduced me to a number books about Buddhism which included ‘An Intellectual’s Introduction to Buddhism’ (向知识分子介绍佛教 – Xiang Zhi Shi Fen Zi Jie Shao Fo Jiao), ‘A Scientist Investigates Buddhist Scriptures’, (一位科学工作者研究佛经的报告 – Yi Wei Ke Xue Gong Zuo Zhe Yan Jiu Fo Jing De Bao Gao), and ‘A Multitude of Doubts Concerning Buddhist Teaching’, (佛学群疑 – Fo Xue Qun Yi), and so on. Due to my anti-Buddhist background, and the fact that I was currently engaged with Daoist methodology, I read these texts with a critical attitude – careful not to get too involved and compromise my regular qigong practice. I eventually decided upon a compromise, whereby I took a Dharma teaching from here, and a Dharma teaching from there, and used it to reinforce my qigong practice. However, as much as I tried to ‘distance’ myself from the Buddhist teaching, an unusual experience occurred. I suddenly found that my fears and worries started to disappear, and my mind became clearer and better able to ‘see through’ the delusion associated with the human condition and everyday life! I saw that through my own effort, I had earned an experience of the ‘Buddha-Dharma nectar’ (佛法甘露 – Fo Fa Gan Lu), which began a profound transformation of my life.

I eventually abandoned my qigong practice and began to whole-heartedly concentrate on my Buddhist studies, this involved theoretical study, scripture reading and a committed seated meditation practice. This is how I started to cultivate the boundless ocean of wisdom inherent in the Buddha-Dharma. I dedicated myself like never before to the Buddha-Dharma, studying day and night within lay-society, whilst keeping in contact with Buddhist monks via the internet. I wanted to ordain as a Buddhist monastic, and did three to four years of very painful Dharma practice – trying to follow all the Buddhist rules no matter how difficult this was for me at the time. The Buddhist monks were patient, kind and knowledgeable, but they did not discuss my request for quite some time. I was not down-hearted, but inspired by their ‘noble silence’. Within Chinese Buddhism, there is the tradition of ‘testing’ (考验 – Kao Yan), whereby a Buddhist disciple must demonstrate the correct persistence and state of mind if they seek to access the deeper teachings possessed by the master. Knowing how to bear hardship is an important attribute of a Buddhist monastic within Chinese Buddhism – but it is a characteristic expected to be found within the sincerest lay-disciples as well. In the meantime, I sought out universities in the Guizhou area (where my family lives), in the hope of eventually qualifying academically to be admitted into a monastic Buddhist lineage. This is a difficult time for parents, as on the one-hand they are proud of a child going to university (and relieving them of a direct responsibility), whilst on the other-hand, if the university is far away, they feel as if they are ‘losing’ a child. This is all part of the growing process for all concerned. I quietly wanted to make my parents proud of me, by eventually earning the right to become a Buddhist monk. After I committed myself to very hard academic work, I eventually gained entry to the Chengdu University of Electronic Science and Technology in Sichuan (a long way from my hometown). The problem I faced here, was that many of my fellow students did not understand me – and thought that I was only interested in mastering calligraphy (writing ‘wise’ Buddhist sayings with a brush). This I did with a careful study – with my poetry eventually winning first prize in the university. Another issue was the fact that some students mistakenly took me to be somekind of ‘playboy’ due to my friendly relations with a number of female students.

Much of this reputation was due to my misspent youth, where I had learnt how to dance to modern music, and not to be shy around women. Many students thought that my interest in Buddhism was a passing fad that I would grow-out of, just as soon as I married and settled down. Indeed, a number of my women friends thought I was joking when I explained that I intended to be a celibate Buddhist monk – and did not want to enter into any amorous relationships. Many would not accept the fact that I was being serious, and was fully committed to a path of dedicated Buddha-Dharma studies. Although my mind was sincere, no one could perceive it as such in the ordinary world. By this time, I knew that my future life lay in being an ordained Buddhist monk, and that the ordinary life I was then leading represented a world upside down, or back to front. It was as if I was living in a ‘dream’, and wanted to ‘wake-up’. Why should this be the case? I just wanted to pursue the Dao (道) of the Buddha-Dharma. Then, during the summer of 1999, the venerable old monk Kuan Lin (宽霖), and the respected head-teacher Master Qing Ding (清定) both decided to leave their bodies – one after another. These monks had been guiding me for a few years, and when I heard this news in Chengdu, I was at a loss. All of a sudden, I became fully aware of the impermanent nature of reality. I also realised that being afraid of death was one thing, but the fear of losing the Buddha-Dharma was quite another. Losing the Buddha-Dharma was far worse than the natural passing of life, and realising this profound truth, I re-doubled by efforts and continued on my path of trying to generate the material conditions whereby I could ordain as a Buddhist monk.

After being in university for two years, I was deeply concerned for those who misunderstood the Buddha-Dharma, or who defamed the Buddha-Dharma. As far as I was concerned, the Buddha-Dharma was a vehicle for personal growth and development that excelled all others, as I could see both the general and specific benefits of its practice. Not only is the individual mind and body developed, but an individual who is self-disciplined, wise and compassionate to others, is also a very valuable asset to society as a whole. This is an important point that needs stressing, because although an individual often needs to take time away from mainstream society to train indepth, (we may call this the ‘peace and quiet’ stage), eventually, as the mind is stabilised and becomes expansive, this realisation must be practically manifest within society. This means that an accomplished Buddhist must use his or her enlightened function only to assist others – and society in general. It is unvirtuous, disrespectful and dishonest to make use of ‘leisure’ time paid for by others in society to train as a Buddhist monastic, not to want to pay back this karmic debt when the time is right. Why wouldn’t all genuine seekers of the Dao want to behave this way? Only the Buddha-Dharma has the potential to extinguish the fire of destructive lust in the mind and body, and free the individual from all attachments and delusions. This all comes down to self-determination, and self-discipline, as no ‘creator’ will achieve this noble task for you. In the end we must all walk the enlightened path on our own, and be self-contained and as least a burden as possible to others in society. Is there really any reason to put-off committing oneself to this ‘great affair’?

There is a saying that states that often people die with a mind full of terror and regret, as well as attachment to the past. If this is the case, then such a deluded mind-set full of turmoil will serve as the basis in the next life (as ignorance begets ignorance). People fear death because they are trapped in cycles of delusion, false priorities, and attachments. As I have practised over the years, my fear of death has completely vanished, because I have ‘uprooted’ the base ignorance (of greed, hatred and delusion), that condition the mind and body, and seen into the ‘empty’ nature of reality. Suffice it to say that a deluded cause generates a deluded effect, and so on, but an enlightened cause generates an enlightened effect, it is that simple. When this is understood, that which fears death just dissolves into the void, as if it never existed. This is the path of development that beings should follow to over-come the fear of death. Put simply, that which appears to die is not ‘real’. That which is not real, cannot live or die – and so there is a profound realisation of inner and outer peace.
Obviously, the study of the Buddha-Dharma is a complex subject and activity. Of course, I am willing to share the little knowledge that I have accrued, but please understand that what I know is very modest. At the moment, all my guidance on this matter evolves around the ‘Avatamsaka Sutra’ (大方广佛华严经 – Da Fang Guang Fo Hua Yen Jing) – or ‘Great Morally Upright Light Buddha Flower Discipline Classic’. My experience has been that careful study, the profound meaning of this sutra has slowly become known to me drip by drip. These are the experiences that I share with the people during my Dharma-talks. Always abide to the ‘middle way’ and never depart from this position. The Buddha does not accept the argument from authority, and always relies upon direct, personal experience. A practitioner of the Buddha-Dharma must apply the Buddha’s method correctly, and learn directly from experience. Never fall into dogma or one-sided viewpoints, and never embrace false-teachings just because others may encourage you to do so. Sit quietly in the centre of the ‘middle way’, and purify the mind and body through meditation and self-discipline. There are many different types of living creatures in the world, all occupying different environments. There is the obvious material (yang) world, and there is the ‘hidden’, or ‘concealed’ (yin) world. There is also the world of limited or prejudiced viewpoints (and low moral behaviour), and so on. The material (yang) world is linked to the North Pole, the concealed (yin) world to the South Pole, and the world of limited viewpoints to the equator. This is part geography, part metaphor and part morality. It is a description designed to reveal how human perception is often ‘stuck’ only on one frequency, and is unable to perceive other realms of being, or be considerate to other forms of life. The Buddha’s ‘middle way’ embraces all realms of existence, and all forms of life with compassion and wisdom. The point is to develop an all-embracing mind that encompasses the entirety of creation here and now, and throughout the three time zones of past, present and future. This is the functioning of the Buddha-Mind without any limitation.

Time has no beginning and no end. The ten thousand things are ‘empty’ of any substantiality in their essence, but all share the commonality of existence. Everything is linked by human perception, and yet functions in a multitude of ways, without hindrance, contradiction or limitation. The Buddha states that there are thousands of different worlds (or ‘realms’), and that existence is ultimately boundless. Different types of living beings exist throughout all of existence, and their number is so great that it cannot be properly measured for fear of falling short. Existence cannot be exhausted, and expands forever outwards in the ten directions. Existence has no conceivable end. Therefore, the Buddha occupies a limitless position within time and space, which is also beyond time and space. This is known as the ‘all-embracing realm of the divine-sky’ (天圆地方 – Tian Yuan Di Fang), and is accessed through the mind – but only when the physical body is disciplined and under strict moral control. From personal experience, I understand that the universe is vast, and that the ‘empty’ essence of the mind and body is exactly the same ‘empty’ essence of all of existence (in the past, present and future), which includes the ‘seen’ and the ‘unseen’, the ‘limited’ and the ‘extensive’. All of this reality reconciles through the agency of profound human perception, and a unified field (统一场 – Tong Yi Chang) is generated and sustained – this is the scientific reality of the Buddha’s enlightenment. If you read the Hua Yen Sutra carefully, this will serve as a profound doorway into this reality which reveals many mysteries. In modern China, it is understood that Chinese Buddhism is comprised of a profound teaching that equates with the discoveries of modern science. This is a matter you must understand for yourself through personal study and experience. Those interested may look into this matter for themselves.

If the body and mind is mediated by the strictures of the Buddha-Dharma, then a pristine order is brought into the world. The four classes of beings, (i.e. ordained men and women, and devout lay men and women), will be able to transform their own existences, and transform the material universe. This may be termed the practice of ‘Universal Dharma’, as its scope of purification and transcendence knows no bounds. This process of transformation is implicit, as when the mind and body is purified, the world beyond the direct influence of the Buddha-Dharma is also transformed and purified. Therefore, the underlying influence of the Buddha-Dharma is felt in all aspects of material existence, even though its essence is non-material in nature. There is never any conflict or contradiction, as the Buddha-Dharma quietly transforms all the circumstances it encounters. This fact is important for ordinary people, because if they apply the Buddha-Dharma properly in their lives, although they may be humble and lack any social or political power, nevertheless, they possess the profound ability to transform the world through a quiet and peaceful method. In reality, the Buddha-Dharma and the material world (of delusion) are not two separate planes, but are ‘one’ at their base. When this understanding is penetrated, the entire material universe is realised in this immaterially present moment. From this perspective, the past, present and future in the material universe, is only really a moment in the mind of enlightened awareness and perception.

An individual existence, from the perspective of the Buddha-Dharma, occupies an infinite position in time and space that is simultaneously both ‘local’ and ‘non-local’ – within time and space, whilst also existing beyond time and space. This is multi-dimensional living. The problem is that the deluded mind only sees that which is immediately available to the six basic (and undeveloped) senses, and cannot ‘see’ beyond its present predicament. By way of contrast, the enlightened mind directly perceives the reality of multi-dimensional existence ‘here and now’, without being limited to any notion of ‘here and now’. This is the simultaneous understanding of the horizontal and vertical axis of existence, whereby all things are understood to be directly related in essence and function, even though things seem to be disconnected or disassociated in practice (to the ordinary, deluded mind). Ordinary beings who do not practice the Buddha-Dharma, have no way of escaping their limited existences. As a consequence, they remain ‘trapped’ in a limited existence that is riddled with dissatisfaction, suffering and injustice. If ordinary beings can release the true potential of their minds, then this limitation of existence can be left behind. Although the individual mind and body occupies a particular point within time and space, it also does not occupy a particular point in time and space. The mind and body both ‘exists’ and ‘does not exist’ simultaneously in reality. This has interesting implications for humanity. Of course, the external world is full of hardships and injustices, and this cannot be ignored – but the effective practice of the Buddha-Dharma can empower each individual practitioner to face this world of suffering with a renewed vigour and wisdom, whilst remaining fully and permanently ‘detached’ from all internal and external stimulus. This means that the inner and outer worlds – as they are inherently linked in essence – can be radically transformed in so many wondrous ways!

This type of insight is difficult to acquire as it is beyond ordinary perception. A superficial knowledge and a little effort will not secure this understanding. If you are serious about realising this deep and profound interconnectedness, then you must settle for a lonely path of intense dedication to Buddhist practice. This is how the mind will be freed and penetrate the ten directions without limit! Just talking about it is like discussing a shadow or a mirage. Only personal experience will ensure the manifestation of a pristine wisdom that is boundless like the ocean. Your mind’s essential essence will be understood to underlie all of existence in the past, present and future, and be boundless in its reach. In other words, when the ordinary human mind is freed from greed, hatred and delusion, it appears to expand and encompasses all of existence, with ‘emptiness’ as its defining attribute. This is an emptiness that includes all things, and which must not be confused with ‘nothingness’. Just as the scientists explain that space is expanding through the universe, so does the human capacity to be ‘aware’ expand throughout the entirety of the material and immaterial universe. There is a point when you will gain insights into other worlds and other dimensions, whilst remembering whatever you see is fleeting like a bubble or cloud. Your insight will shine like a bright light, and be limitless in its scope, and effortless in its manifestation!

©opyright: Adrian Chan-Wyles (ShiDaDao) 2017.

Original Chinese Language Article:

圆春法师：佛法带我神游宇宙奥妙之门

菩提路腾讯佛学圆春法师2016-05-09 11:42

修行佛法，神游宇宙（资料图）
文：圆春法师
学佛是我真正懂事以后的人生选择。而在小时候，我们家乡用来骂人的最厉害的一句话便是：你咋不去当秃子？这种对和尚的蔑称，使我的幼小心灵对出家人生起了一种非常不好的印象。
小时候挺怕死的，所以非常喜欢“及时行乐”这句话。万一哪天没命了，而人生中的许多乐趣都还没尝到，这岂不太亏了。因而初中时我就“及时”地抽烟喝酒，如此“行乐”了两三年，结果考试成绩经常名列倒数前几名。乐趣没找着，母亲倒是痛哭了几回，以致最后补习了一年方才得以混进高中。
高三时，偶尔接触了“潜息气功”，按照它的要求尽可能实地修炼了一段时间后，浑身上下出现的灵异现象让我既新奇又大惑不解，这是我从小到大从未有过的一种身心体验。我自己的觉受和同学亲友的一些事实，渐渐使我相信，可能平常我们对身心世界忽视得太久，所以一旦“潜息气功”帮助我们重新打开身心世界的一个窗口时，我们这才发现，原来自身竟蕴藏着如此巨大的潜能。
练了大概一年左右吧，身心的确有些改观，因而对特异功能的存在也确信不疑。但有一日，忽闻初中时的一女同学因舞场惹祸而横尸家门，这件突发事件却让我不得不重新定位生命的健康标准与含义。我本来就怕死，从小到大一直都畏惧死亡。现在又亲眼目睹了生命的脆弱，人生苦短之感便渐渐开始充溢心胸了。
这时，一位同学给我介绍了几本书：《向知识分子介绍佛教》、《一位科学工作者研究佛经的报告》及《佛学群疑》等等。本是带着挑剔的目光以谨慎的态度接受这几本书的，只准备将佛法当作修习气功的辅助而已。谁料经一段时日的悉心投入后，原先自己对社会、人生的一些苦闷的思索与迷惘，竟在经书当中一扫而光！自己感到受佛法甘露滋润得畅快无比，与自己的心机甚相契合。
不久，我便彻底放弃了气功，心安理得地开始遨游在解开宇宙奥妙之门——佛法的无边智慧海洋里。熏习日久，我竟悄悄地萌发了出家之志。为慎重起见，我做了三、四年的痛苦等待。有时为了“考验”自己，便有意恣情放浪形骸，以便观察此心能否真正淡于红尘、安于宁静、不为身色犬马所左右。同时我又全力争取考上外省(我家在贵州)重点大学，一方面，多少让父母稍感安慰；一方面又可摆脱他们的直接影响，等因缘成熟后好悄然出家。
最后，我愿遂矣——我顺利地考入了四川成都电子科技大学。上大学时，我常常悲哀地发现，大多数同学根本不理解我。他们有的认为我将成为书法家，因为只要临赛前找几本帖子参研一下，不久我的一幅中堂或对联便有可能在全校获一等奖；而我平日的行履，又被一些同学当作薄情的花花公子，因我和许多女同学的关系都不错。
尽管我不对其中任何一位有非分之想，但还是被他们当作“大众情人”；舞场中，我的劲舞很受欢迎；戏台上，扮演“流氓”角色更是我的一绝……于是他们就都接纳了我这世俗方面的显现，而对我的信仰，却仅仅当作是一种人生戏耍。正如一女同学所说：“彭大师（他们对我的戏称）会信佛？他会出家？我才不信呢！
心的真诚无人喝采，行为的造作倒“应者云集”，这世界是否有点儿乾坤颠倒？在我的内心深处，总觉得出家修行才是我这一生中最应该走的道路。九九年夏，宽霖老和尚与清定上师相继离世，在成都的我，心中茫然不知所措，顿觉人世无常、胜缘难求。小时候一直畏怕的死亡阴影，更使我对了生脱死的佛法修习充满了渴望之情。
儿时对出家人的恶劣印象，也早已被对闻思经论、闭关苦修的出家生活的向往所取代。我本来就鄙夷犹豫不决的小人之性，特别是当对前途又有了一定的把握与规划时。那么该怎么办呢？大丈夫当机立断！走！此时不走，更待何时？于是，拎着简单的行李，念着大悲咒，我一路径直奔向期盼已久的佛法圣地——色达喇荣佛学院。
现在，我在学院已呆了两年了，这两年来的闻思让我对那些误解佛法、鄙视出家人的愚痴之人的言行深感痛惜。我真想告诉他们，如果你真的关爱生命，如果你真的想探究关于身心乃至宇宙的终极真理，那为什么不能以宽容的精神来对待佛法呢？佛法至少不会让我们杀人放火，佛法至少不会简单到让我们相信有一个所谓的“造物主”存在。那么有什么理由不给它一席生存之地呢？
记得有人说过这样一句话：“人死之时，心中万分留恋与恐怖。也许出生前，同样因恐怖与万分不情愿，我们哭着来到如此难舍之人间。”此之话头话尾，细心者颇值一参。三世因果之确有，使我安心不少。对死亡的害怕，也就悄无痕迹地消融在自己当下的努力与对未来的长远确定性规划当中了。
我学佛仅属刚刚涉及，略知皮毛。现举《大方广佛华严经》中的点滴内容，将我的心得体会呈现给人们。经中，佛陀不假借任何仪器设备，在他自证的现量境界中，提到各种生命体所居世界，有仰世界、覆世界、侧世界等种种情形。联系地球，以北极之处为仰世界，则南极处为覆世界，赤道上为侧世界。如此，地球之圆相已见端倪。
扩而宏之，经有“十方三千大千世界”的说法，正是“十方虚空无有穷尽，世界国土不可限量。”因此，佛教的空间是无穷浩渺的，时间亦无始无终，远非“天圆地方”的狭隘思量所可比拟。如此广大宇宙，又与我们的身心世界和谐一体，是一整合的统一场，有着众妙之门，即《华严》所云“十玄门”。将之比照当今科学理念，颇令人玩味，在此不行广述，有兴趣者当可自行比照浏览。
总之，若将我们的身心世界命名为法界的话，那么四种法界则可将宇宙人生万象的奥秘尽示无余。四法界即理法界、事法界、理事无碍法界、事事无碍法界。对一凡夫而言，通过修行，历此四层次即可证得一真法界的实相境界，也即成佛。最起码，若我们懂得了理法界的内含，便可了知佛教圆融大平等的义理。从竖向来看，现在入于过去，过去入于未来，一念可入漫长历史，漫长历史又可归为一念。
从横向来说，没有绝对卑微的小，因为任何一都是一切；也没有绝对威压超级之大，因为一切又都是一。由此横竖无二，故而一味平怀，等视群生。这无疑为社会建设及人心调适提供了理论方向。并且，若人们按佛教的方法去实践，最终则必能超越凡情，远离一切烦恼困顿，进入自由王国的大乐实相境界。
所以我真诚奉劝诸位有识之士，只有深入经藏，方能智慧如海。如能沿着闻思修的路径前行，待一朝灵机妙发，终可顿然朗彻大千世界本来风光。从而得以让人生、让理想、让全部的身心全都豁达无碍、悠游自在、神游无极、通透十方。到那时，尽虚空皆我体性，满大地是我光明！真乃庆快平生。