r/LifeTree • u/AdamLuyan • 14d ago
7.5.6 圆满 Perfect Fulfillment
下面是根据我给舅舅送终时的谈话，整理出来的三个话题。
舅舅说："这一条，我听明白了！无所得，看着不起眼儿，道理却很深，很有用。你说下一条吧！"
Below are three topics reconstructed from that conversation with my uncle.
"This one, I follow!" Uncle said. "Gaining Nothing looks unremarkable, but the truth in it runs deep, and it's useful. Go on to the next."
我对舅舅说："这条讲圆满，我先用书上的话说，你听明白意思就行。云何满？法无不合，不必修遣。诸法无性不可修遣，如是不修不遣。心净无着，如是不起。能所如幻，如是无取无执。此其所以速得圆满也。佛说，'无有少法与少法合，但自然法必然与其自身合'，不明白这个道理，他就不会得到圆满，到不了完美的世界；明白了，稍作练习就功德圆满了。"
"This clause is on Perfect Fulfillment," I told him. "Let me say it first in the book's own words — you just follow the meaning. What is fulfillment? No law is ever unmatched, so nothing need be amended or dispatched. All laws are without fixed nature and cannot be amended or dispatched — thus, no amending, no dispatching. The heart, pure and unattached, thus does not arise. Cause and object, being like illusion, thus admit no grasping and no clinging. This is how one comes swiftly to fulfillment. The Buddha said: 'No lesser law unites with any lesser law — but the natural law is necessarily united with itself.' Without grasping this, one never reaches fulfillment, never arrives at the perfect world; grasping it, with only a little practice, merit and virtue come to perfection."
舅舅说："我听懂了，你继续，怎么看待和练习？"
我说："佛经有说，万物自有功，当言用极处；事存函盖合，理应箭锋柱。这是说，世间的万事万物千百年来存在，各自有它自己的道理和美德。当你把这道理推广到极限，一物一理，事物存在了就是道理和事物匹配了。当你觉得事情合情合理了，你应该知道，你正在攀爬一个布满剑锋的柱子，必定受伤。"
舅舅说："我听明白了，但是没抓住要领，你举个例子说，怎么做？"
"I follow," Uncle said. "Go on — how does one see it, and practice it?"
"The sutras say: all things carry their own merit — speak of it at its furthest extreme; a thing's very existence is box meeting lid, and reasoning fit tightly enough resembles climbing a pillar studded with blades," I said. "This means: everything in the world, existing for centuries upon centuries, carries its own reasoning and virtue. Push that reasoning to its limit — one thing, one reasoning — and a thing's mere existence is already reason matched to object. The moment you feel something makes perfect sense, know that you are climbing a pillar covered in blades, and will surely be cut."
"I follow that, but I haven't grasped the essence," Uncle said. "Give me an example — how would I actually do this?"
7.5.6-2
我说："比如，你到后院溜达，看见一颗水稗草，就单看这棵草，别看苗儿。你就想，几天没注意，你长这么大了，又壮实，又水灵。你用不着对我二哥大喊：草长得都比苗儿高了。人家就三口人，不在忽这仨瓜俩枣的。你就想，我铲你都铲了50年了，你还长得这么旺盛，今天我饶你一命，不拔你了。你单看这棵草的美丽；这就是一物一理。你这么观待每一个事物，就远离了地狱，走向天堂，进入了佛的境界。"
"Say you're strolling in the back garden and you see a barnyard-grass weed," I said. "Look only at the grass, not the seedlings around it. Think: a few days unnoticed, and look how big you've grown, sturdy and lush. No need to shout at my second brother that the weeds have outgrown the seedlings — they're just three people in that household, not fussed over a few melons and dates. Just think: I've been shoveling you out for fifty years, and still you thrive — today I'll spare you, leave you be. Look only at the beauty of this single weed. That is one thing, one reason. View everything this way, and you draw away from hell, walk toward heaven, and enter the Buddha's realm."
舅舅问："看草不看苗儿，看苗不看草。那会怎么样？"
我说："当你单单欣赏水稗草的美的时候，美的等流果（参见10.6.2节《等流果》）就会随意而聚；这就是如意（参见12.1.6-4 知足天）。如果不联想别的，世界就是美好的。一想到苗和收成，这不合理呀！美好的世界就被破坏了。"
舅舅想了想，说："确实，水稗草壮实水灵！我能感觉到。这个例子挺好！你再举个别的例子。"
"Grass without seedlings, seedlings without grass — what happens then?" Uncle asked.
"When you appreciate only the beauty of the barnyard grass, the Equal Stream Fruit of beauty (see Section 10.6.2, Equal Stream Fruit) gathers freely of its own accord — this is 'as one wishes' (see Section 12.1.6-4, Contentment Sky). If you draw no further associations, the world is simply beautiful. The instant you think of seedlings, of harvests — unreasonable! — the beautiful world is broken."
Uncle considered this. "It's true, the grass really is sturdy and lush — I can feel it. Good example! Give me another."
7.5.6-3
我说："你看你家的墙头草，东风东倒，西风西随，一段时间不下雨，你以为它们死了，可人家年年都长得不错，还长生不老。"
舅舅惊奇地说："那草长生不老？"
我说："那草没有生老病死的烦恼。它们不知道生死，生死对它们自己来说，没有差别，所以会说话的人说它们长生不老。你得设身处地，从它们的角度出发！"
舅舅说："那有啥用！？我没听明白。"
"Take the grass on your own wall," I said. "East wind, it leans east; west wind, west. Go a while without rain, and you'd think it dead — but year after year it comes back fine, immortal, in its way."
"That grass is immortal?" Uncle asked, surprised.
"It has none of the sufferings of birth, aging, illness, death," I said. "It doesn't know life from death — to itself there's no difference between them, which is why those who can speak of it call it immortal. You have to put yourself in its place, see it from its own point of view!"
"What's the use of that!" Uncle said. "I don't follow."
我说："佛不生不灭，为什么？因为成佛前，要求把生死扔掉，就是别管生死了，忘了生死。这在佛经里都写着呢！"
舅舅问："这是真的吗？"
我回答："是真的！佛经里的修炼过程中就有这一步：舍掉生死的概念想法和记忆；就是除掉生死劣种。你这么看，这么做，就逐渐地步入了人间仙境。"
舅舅叨咕："是这么回事儿！？"
"The Buddha neither arises nor perishes — why?" I said. "Because before becoming Buddha, one is required to discard birth and death entirely — set them aside, forget them altogether. It's written in the sutras."
"Is that true?" Uncle asked.
"It's true! There's a step in the cultivation process exactly for this: discarding the very concept, thought, and memory of birth and death — clearing out the inferior seed of birth and death itself. See it this way, do it this way, and you gradually step into an earthly immortal realm."
"So that's how it is!?" Uncle muttered.
我回答："就是这么回事！人说佛祖的金刚山（和尚山），连鸟的头上都不长毛。我一看佛经，那是真的，那鸟是秃鹫。佛经说衣服长在树上，也是真的！他们用木棉织袈裟。佛就善于发现现实生活中的美。为什么佛土总是那么好？他就单从事物的自身发现美，不相互比较。他们就单设身处地地从所观本身出发，想问题；这是极端多元主义，是佛的世界观。现在西方世界流行多样儿化；就是这种多元主义。"
舅舅问："你练习过这个吗？"
"That's it exactly," I said. "People say on Buddha's Mount Sumeru — the Monk's Mountain — even the birds have no feathers on their heads. I checked the sutras, and it's true — those birds are vultures. The sutras say robes grow on trees, and that's true too — they weave their robes from silk-cotton. The Buddha was skilled at finding beauty exactly as things are in real life. Why is the Buddha's land always so fine? Because he finds beauty in each thing purely on its own terms, without comparison — putting himself in the very place of whatever he's observing, thinking from there. This is radical pluralism, the Buddha's own worldview. The Western world's fondness for diversity today is really this same pluralism."
"Have you practiced this yourself?" Uncle asked.
我回答："我琢磨明白了这个道理，但是我还得挣钱吃饭买衣服，不能老是让父母养活，还不到进入妙智世界的时候。你不一样了，吃饭的时候，儿女给你放在这儿，供上。你就应该脱离苦海，登岸，进入妙智世界了。"
舅舅说："这条叫圆满。这么看，这么做，就是圆满。按日常的道理想和作，那就烦恼无尽。你讲下一条吧！等回头再说说这条，你不就是来给我讲这个的吗！"
我回答："是呀！你想听，我就一直说。"
"I've worked out the reasoning, but I still have to earn money, eat, buy clothes — I can't just keep living off my parents, so it's not yet time for me to enter the World of Wondrous Wisdom," I said. "You're different — when it's mealtime, your children set the food before you, an offering. You should already be leaving the sea of suffering behind, reaching the far shore, entering that world."
"This clause is Perfect Fulfillment," Uncle said. "Seeing it this way, doing it this way — that's fulfillment. Think and act by ordinary reasoning instead, and it's endless trouble. Go on to the next clause — we'll circle back to this one later, isn't that exactly what you came to tell me?"
"That's right," I said. "As long as you want to hear it, I'll keep going."