下面是根據我給舅舅送終時的談話，整理出來的三個話題。

舅舅說：“這一條，我聽明白了！無所得，看着不起眼兒，道理卻很深，很有用。你說下一條吧！”

我對舅舅說：“這條講圓滿，我先用書上的話說，你聽明白意思就行。云何滿？法無不合，不必修遣。諸法無性不可修遣，如是不修不遣。心淨無着，如是不起。能所如幻，如是無取無執。此其所以速得圓滿也。佛說，‘無有少法與少法合，但自然法必然與其自身合’，不明白這個道理，他就不會得到圓滿，到不了完美的世界；明白了，稍作練習就功德圓滿了。”

Here are three topics based on conversations I had when I was transcendently ferrying my uncle.

My uncle said: "This one, I understand now! No gain, looks insignificant, but the truth is deep and useful. You say the next clause!"

I said to uncle: "This clause speaks of Fulfillment, I'll use the words from the book, you hear and understand the meaning. What is the fulfillment? There is no unmatched law, and you must not amend to send it away. Laws have no nature and cannot be amended or repatriated with; thus, no amendment no disharmony. The heart is immaculate and unattached; thus, it does not arouse. Cause and effect are like hallucination, thus, no fetch and no obsession. This is way one achieves perfect fulfillment quickly. The Veda said, 'There is no lesser law that match with the lesser law, but the natural law is bound to be united with itself.' Without understanding this, he will not attain perfect fulfillment and will not arrive at the perfect world; understanding this, with a little practice he will have perfected his merit and virtue."

舅舅說：“我聽懂了，你繼續，怎麼看待和練習？”

我說：“佛經有說，萬物自有功，當言用極處；事存函蓋合，理應箭鋒柱。這是說，世間的萬事萬物千百年來存在，各自有它自己的道理和美德。當你把這道理推廣到極限，一物一理，事物存在了就是道理和事物匹配了。當你覺得事情合情合理了，你應該知道，你正在攀爬一個布滿劍鋒的柱子，必定受傷。”

舅舅說：“我聽明白了，但是沒抓住要領，你舉個例子說，怎麼做？”

Uncle said: "I understand; go on, how do you see and practice?"

I said: "It is said in the Buddhist scriptures that all things have their own merits, what we should say that using their extreme place; that thing exists shows box and cover fit, reasonable and fair you have climbed up a pillar covered by blades. This is to say that everything in the world has existed for thousands of years, each with its own reasoning and virtues. When you extend this reasoning to the limit, one thing, one reason, things exist is the reasoning and effects match. When you think things make sense, you should know that you are climbing up a pillar covered with sword blades and are bound to get hurt."

Uncle said: "I hear you, but I don't get the gist of it, so give me an example of how to do it."

7.5.6-2

我說：“比如，你到後院溜達，看見一顆水稗草，就單看這棵草，別看苗兒。你就想，幾天沒注意，你長這麼大了，又壯實，又水靈。你用不着對我二哥大喊：草長得都比苗兒高了。人家就三口人，不在忽這仨瓜倆棗的。你就想，我鏟你都鏟了50年了，你還長得這麼旺盛，今天我饒你一命，不拔你了。你單看這棵草的美麗；這就是一物一理。你這麼觀待每一個事物，就遠離了地獄，走向天堂，進入了佛的境界。”

I said: "For example, you go to the backyard, see a barnyard grass, just look at the grass alone, do not look at the seedlings. You just think, a few days did not pay attention, you grow so big, and strong, and watery. You don't need to yell at my second brother: the grass has grown taller than the seedlings. They are just three people, not mind of these three melons and two dates. You just think, I shoveled you have shoveled 50 years, you still grow so vigorous, today I spare your life, do not pull you. You look at the beauty of this barnyard grass alone; this is one thing and one reason. When you view everything in this way, you are far from hell, advance toward heaven, and into the realm of the Buddha."

舅舅問：“看草不看苗兒，看苗不看草。那會怎麼樣？”

我說：“當你單單欣賞水稗草的美的時候，美的等流果（參見11.6.2節《等流果》）就會隨意而聚；這就是如意（參見13.1.6-4 知足天）。如果不聯想別的，世界就是美好的。一想到苗和收成，這不合理呀！美好的世界就被破壞了。”

舅舅想了想，說：“確實，水稗草壯實水靈！我能感覺到。這個例子挺好！你再舉個別的例子。”

Uncle asked: "Look at the grass but not the seedlings and look at the seedlings but not the grass. What happens then?"

I said: "When you appreciate the beauty of the barnyard grass alone, the Equal Stream Fruits of beauty (cf. 11.6.2 Equal Stream Fruit) will be gathered at will; this is “As Wish” (cf. 13.1.6-4 Contentment Sky). If one does not associate it with anything else, the world is beautiful. When one thinks of seedlings and harvests, this is unreasonable! The beautiful world is destroyed."

Uncle thought for a moment, said: "Indeed, the barnyard grass is prosperously strong and watery! I can feel it. This example is quite good! You give another example."

7.5.6-3

我說：“你看你家的牆頭草，東風東倒，西風西隨，一段時間不下雨，你以為它們死了，可人家年年都長得不錯，還長生不老。”

舅舅驚奇地說：“那草長生不老？”

我說：“那草沒有生老病死的煩惱。它們不知道生死，生死對它們自己來說，沒有差別，所以會說話的人說它們長生不老。你得設身處地，從它們的角度出發！”

舅舅說：“那有啥用！？我沒聽明白。”

I said: "Look at your family's wall grass, east wind east, west wind west follows, a period of time does not rain, you think they are dead, but they grow well year after year but also live forever."

Uncle said in amazement: "That grass lives forever?"

I said: "That grass doesn't have the annoyances of birth, getting old, illness, or dying.

They don't know about life and death, and there is no difference between life and death for themselves, so people who can talk say they live forever. You must put yourself in their shoes and take their point of view!"

Uncle said: "What's the point of that! I don't get it."

我說：“佛不生不滅，為什麼？因為成佛前，要求把生死扔掉，就是別管生死了，忘了生死。這在佛經里都寫着呢！”

舅舅問：“這是真的嗎？”

我回答：“是真的！佛經里的修煉過程中就有這一步：舍掉生死的概念想法和記憶；就是除掉生死劣種。你這麼看，這麼做，就逐漸地步入了人間仙境。”

舅舅叨咕：“是這麼回事兒！？”

I said: "Buddhas have no birth and death, why? Because before becoming a Buddha, one is required to throw away birth and death, that is, forget about birth and death. This is all written in the sutras!"

Uncle asked: "Is this true?"

I replied: "It is true! There is this step in the cultivation process in the Buddhist scriptures: to give up the conceptual ideas and memories of birth and death; that is, to get rid of the inferior seeds of birth and death. When you see and do this, you gradually step into the realm of earthly immortality."

Uncle chattered: "That's how it is!?"

我回答：“就是這麼回事！人說佛祖的金剛山（和尚山），連鳥的頭上都不長毛。我一看佛經，那是真的，那鳥是禿鷲。佛經說衣服長在樹上，也是真的！他們用木棉織袈裟。佛就善於發現現實生活中的美。為什麼佛土總是那麼好？他就單從事物的自身發現美，不相互比較。他們就單設身處地地從所觀本身出發，想問題；這是極端多元主義，是佛的世界觀。現在西方世界流行多樣兒化；就是這種多元主義。”

舅舅問：“你練習過這個嗎？”

I replied: "That's how it is! People say that Buddha's Mount Sumeru (Monk's Mountain) doesn't even have hair on the heads of birds. When I looked at the sutra, that was true; the birds were vultures. The sutra says that clothes grow on trees, and that's also true! They weave robes out of cottonwood. Buddha was then good at finding beauty in real life. Why is the Buddha's land always so good? He finds beauty in things by themselves alone, without comparing them to each other. They just put themselves in the shoes of what they are looking at and think about it. This is extreme pluralism, the Buddha's worldview. Nowadays the western world is popular for diversification; it is this kind of pluralism."

Uncle asked: "Have you practiced this?"

我回答：“我琢磨明白了這個道理，但是我還得掙錢吃飯買衣服，不能老是讓父母養活，還不到進入妙智世界的時候。你不一樣了，吃飯的時候，兒女給你放在這兒，供上。你就應該脫離苦海，登岸，進入妙智世界了。”

舅舅說：“這條叫圓滿。這麼看，這麼做，就是圓滿。按日常的道理想和作，那就煩惱無盡。你講下一條吧！等回頭再說說這條，你不就是來給我講這個的嗎！”

我回答：“是呀！你想聽，我就一直說。”

I replied: "I have pondered and understood this, but I still have to earn money to eat and buy clothes; I can't keep letting my parents feed me; it's not yet time to enter the Wonderful Intelligence World. You are different from me, when you eat, your sons and daughters put it here for you and make offerings. You should then be free from the bitter sea, disembark, and enter the Wonderful Intelligence World."

Uncle said: "This clause is called Perfect Fulfillment. To see like this and to do like this is Perfect Fulfillment. To idealize and act according to the daily path, that is trouble without end. You speak about the next clause! Wait until later to talk about this one, isn't that what you came to tell me!"

I replied: "Yes! I'll keep talking if you want to hear it."

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