盧岩回憶錄
本人的回憶錄，宗教文化
目錄 Catalog：7.5.1 治療恩怨情仇病 Treatment of Illness of Gratitude Resentment Love and Hatred；7.5.2 無所得 No Objective Gain；7.5.3 慧傷癡 Gnosis Harms Ignorance；7.5.4 覺悟的特質 Trait of Conscientiousness；7.5.5 給舅舅送終 Sending My Uncle Away；7.5.6 圓滿 Perfect Fulfillment；7.5.7 想去哪兒去哪兒To Think Where to Go is Arriving There； 7.5.8 神通正等明 Connection with Correct Equality Light
7.5.0 序言 Preface
這時，我舅舅是肺癌晚期，還和家裏人打架。我想去和舅舅道別，可又不知道該說些什麽。劉健君的碩士論文是研究肺癌的，我去向她請教。她說，可能在過去，他積累了一些恩怨情仇或者有些事沒做完，要死了，沒時間了，所以煩心和家裏人打架。
我問：“我想去和他告別，該說些什麽？我正犯愁呢！怎麽說？”
她回答：“超渡（如圖7.5）人的那幾句話效果最好。”
At this time, my uncle had terminal lung cancer and was fighting with his family. I wanted to go and say goodbye to my uncle, but I didn't know what to say. Eve Liu’s master's thesis is on lung cancer, so I went to ask her for advice. She said that maybe in the past, he had accumulated some favor grudge love revenge or some unfinished business, and was dying, had no time, so he was annoyed to fight with his family.
I asked: "I want to go and say goodbye to him, what should I say? I'm having a hard time! What to say?"
She replied: "Those few sentences of the Transcendently Ferry (see figure 7.5) work best."
我也聽說過有那麽幾句話，要死的人愛聽，聽了就樂，但很少人知道那幾句話，知道的也不會輕易告訴別人。我問她那幾句話是什麽。她聽了就跑，還笑，說：“我不行！我不知道（注1）！”
我氣憤地嚷：“你跑什麽呀！你覺得那幾句話效果好，那不是你知道一些嗎！”
她說給我講也行，但不能壞了規矩，得先跪下給她磕頭，叫她師傅。
I have also heard that there are those few sentences that dying people love to hear and they laugh when hear them. Very few people know those sentences, and those who know them don't tell others easily. I asked her what those sentences are. When Eve Liu heard me, she ran away and laughed, saying: "I can't do it! I don't know (Note 1)!"
I shouted angrily: "Why are you running away! If you think those few words are effective, you know something about it?"
She said it was okay to tell me, but should not break the traditional rules, I must kneel and kowtow to her first and call her master.
我快被她給氣暈了，血壓一次次地衝擊天蓋骨：我才不給你跪下磕頭呢！
過了一會兒，她說：“我爸常給他的朋友講這事兒。我從小就愛聽，每次都覺得聽懂了，可我爸就說我不明白，不許我跟別人說。”
我奇怪地問：“你從小就聽，現在都26歲了，研究生快畢業了，怎麽就不懂，不能講呢！？你爸爸對明白的要求高，定義不同。那你爸說什麽是明白？”
I almost fainted from my anger, and my blood pressure hit my skull again and again: I'm not going to get down on my knees and kowtow to you!
After a while, she said: "My dad often tells this to his friends. I have loved listening to it since I was a child, and I feel like I understand it every time. But my dad says I don't understand and doesn't allow me to tell others."
I asked curiously: "You have been hearing this since you were a child. Now you are 26 years old and are about to graduate from graduate school. Why don't you understand and can't speak!? Your father has a high standard and a different definition for understanding. So, what does your father mean by understanding?”
她說：“我爸爸說，用你自己的話明白不算明白，用書上的話明白，也不算。你得用對方的話，把對方講得，明白得像是全身透明兒似的，我算你明白。”
我又驚訝又迷惑地問：“心理機製學能像數學或機械學那麽精確，達到100%嗎！？”
她回答：“我和你的想法一樣；可我爸說，他能！”
She said: "My father said that if you understand it in your own words, it doesn't count. If you understand it in the words of books, it doesn't count. You must use your component’s words and explain it to he or her so that he or she understands it as if he is completely transparent. Then, I count you as understanding."
Surprised and perplexed, I asked: "Can psychological mechanics be as precise as math or mechanics, up to 100 percent!"
She replied: "I think like you; but my dad says he can!"
注解7.5-1，佛教律法中有說，五地（參見第16章的道諦）菩薩可以給人講自己證明了的佛法；八地及以上的大菩薩才有資格通講佛法。筆者我小時候在一本佛學雜誌上讀到過，和尚說：“這說法自古就有，我們也讚同。但是八地以上的大菩薩太少了。以至於，我們都有困難舉行佛教儀式，因為佛經說，沒有一位摩訶薩（即佛，俗稱大菩薩、大和尚、大尼姑、大真人）在場，那儀式不是佛教儀式。可我們不講，佛法就變得越來越少了。我們研究決定：‘我們這麽說，我們都是佛的弟子，我們是師兄師姐，你們後來的是師弟師妹，咱們一起研究，共同學習’。”
Note 7.5-1, it is said in Buddhist law that Bodhisattvas in the fifth land (see Chapter 16) can teach people the laws that they have proven; only great Bodhisattvas in the eighth land and above are qualified to preach Buddhism. The author read in a Buddhist magazine when I was a child. The monk said: "This saying has been around since ancient times, and we agree with it. But there are too few great Bodhisattvas above the eighth land. As a result, it is difficult for us to hold Buddhist ceremonies because Buddhist scriptures say that if a Mahasattva (Buddha, commonly known as a great Bodhisattva, a great monk, a great nun, or a great real human) is not present, then the ceremony is not a Buddhist ceremony. But if we don’t talk about it, the law will become less and less for us. After studying and deciding: 'Let's put it this way, we are all disciples of the Buddha, we are senior brothers and sisters, and those who come after are junior brothers and sisters. Let's study and learn together.'"
7.5.1 治療恩怨情仇病 Treatment of Illness of Gratitude Resentment Love and Hatred
劉健君開始給我講超渡這幾句話。她先詢問我舅舅從小到老的個人經曆，像似巫醫和算命先生那樣的問題。一邊問，她一邊指出結症的所在。比如打死過幾隻黃鼠狼（注，有些心理疾病具有地區文化性），文化大革命中他毀掉了許多他舅舅的道教器具和經書。她說這些問題都要解決。
劉健君說：“先解決家庭的財產糾紛，安排他死後財產的歸屬。孩子們都應該表現出順從他的遺願，讓他走得安心。”
我說：“這一點是顯然的，說下一條吧！”
Eve Liu began to give me the words Transcendent Ferry by asking questions about my uncle's personal experiences from childhood to old age, like those of a witch doctor and a fortune teller. As she asked, she pointed out where the knotty problems lay. For example, he had killed a few weasels (note, some mental illnesses are regionally cultural), and he had destroyed many of his uncle's Taoist instruments and scriptures during the Cultural Revolution. She says these issues need to be addressed.
Eve Liu said: "First, you should settle the family's property disputes and arrange for the ownership of his property after his death. The children should all show obedience to his last wishes so that he can go in peace."
I said: "This is obvious, say the next clause!"
她說：“第二條是治療恩怨情仇病（注，即精神病）。得了這種病，不能去醫院看醫生。醫院的精神病科醫生懂不懂精神病是另一個問題；他們真的很忙，忙著掙錢，沒時間給病人看病。”
我被逗笑了：“那怎麽辦？找誰去？”
她說：“得了這種病就得找明白人；或者自己看書，從書上找解決辦法。”
我問：“我怎麽能發現他和誰有仇，在因為什麽鬧心？”
She said: "The second clause is the treatment of the Illness of Favor Grudge Love and Revenge (note, i.e., mental illness). You can't go to a hospital and see a doctor when you have this disease. Whether or not the psychiatrists in hospitals understand mental illness is another question; they are really busy, too busy earning money to see patients."
I was amused: "What then? Who to go to?"
She said: "If you have this kind of disease, you have to find someone who understands it; or you can read books yourself and find solutions from books (note, modern psychology books are also reliable, not psychiatry books)."
I asked: "How can I find out who he has a grudge against and why he is so upset?"
她回答：“我剛才不是在詢問他的個人曆史麽！你到他家後，要注意觀察他家的布置，比如牆上的畫，後院的神龕什麽的；跟親戚朋友嘮嗑時，你就留意於發現問題。你舅舅他自己也會跟你說，因為他對那事鬧心。”
她繼續說：“恩怨情仇病的病理就是，以前跟恩人、冤家、情人或仇人等發生了諍執，一般還是有些誤會。這人就耿耿於懷；日子久了，諍劫進入了無意識，就成為心理疾病了。治療的辦法就是把恩人、冤家、情人或仇人找來，麵對麵地把矛盾解決了。人不見麵，病治不好（注1）。見麵三分情，很少有不能把矛盾談開的。病人的心結解開了，病就好了。”
She replied: "Didn't I just ask about his personal history? After you arrive at his home, you should pay attention to the decoration of his home, such as the paintings on the wall, the shrine in the backyard, etc.; when chatting with relatives and friends, you should pay attention to find problems, and your uncle will tell you himself because he is worried about it. "
She continued: "The pathology of ‘favor grudge love and revenge’ disease is that one has previously had a quarrel obsession with a benefactor, a wrongdoer, a lover, or an enemy, etc., and there is generally still some misunderstanding. This person then holds an obsession; as time passes, the obsession enters the unconscious, and it becomes a mental illness. The way to cure it is to bring the benefactor, the wrongdoer, the lover, or the enemy, and resolve the conflict face to face. If people don't meet, the disease cannot be cured (note 1). Meeting has 30% humanity, there are very few conflicts that cannot be talked out. When the patient's knot is untied, the disease is cured."
我感覺為難了，說：“這不是幾句話的事，這要能言善辯的人說和，從中調解。看來，我學不了這事兒。沒知識，沒經驗，我還不健談。”
注7.5-1,此中治療心理疾病的原理是佛的六種主要覺悟（即等、正、生、老、病、死, 參見15.1節）中的對病的覺悟（參見10.6 治療心理疾病的原則）。
I felt difficult and said: "This is not a matter of a few words. It requires eloquent people to make peace and mediate. It seems that I can't learn this. I have no knowledge and experience, and I am not good at talking."
Note 7.5-1, the principle of treating mental illness (see 10.6 Principles of Curing Mental Illness) is an enlightenment to illness among the six main enlightenments of Buddha. The six enlightenments are equality, correct, birth, aging, illness, and death (see section 15.1).
7.5.1-2 法眼 Juristic Eye
她反駁道：“你錯了！你還真就能辦這事兒。如果你不行，從開始我就不會給你講。我看你行，才說的。”
我迷惑不解：“你什麽時候看我能行？”
她說：“這事你得這麽看，學辦事與性格有關。就這事，如果沒有合適的性格，有的人學兩、三年也整不好。你有這性格，現在我把道理和辦事步驟給你講清楚。如果你在舅舅家碰上這事，你辦起來就得心應手，能辦成。如果你不行，我也不能給你講啊！那，人家那裏要死人了，我慫恿你過去，打架生氣，什麽正麵作用沒有。那我辦得是什麽事！我有那麽缺德嗎！”
She retorted: "You're wrong! You can really do this. If you couldn't, I wouldn't have told you about it from the beginning. I saw that you could, so I said it."
I was confused: "When did you see that I could do it?"
She said: "You should look at it this way. Learning how to do affairs is related to personality. As for this matter, if learners don't have the right personality, some people won't be able to learn it for two or three years. You have this personality, now I explain the principles and procedures clearly to you. If you encounter this matter at your uncle's house, you'll be able to handle it easily. If you can't, I wouldn’t explain it to you at the beginning. People are dying there, and I'm encouraging you to go over there to fight and get angry, which has no positive effect. Then what kind of work am I doing! Am I that unethical!"
我問：“我有什麽性格？你怎麽知道的？”
她說：“咱倆上次見麵的時候，你和現在就不一樣。當時，你笑嗬嗬的，那樣兒，我都沒認出來你！直到你問我，‘你是劉健君嗎？’我就愣住了，心想：怎麽還換人了呢！談戀愛這事兒還帶換人的！我想了好長時間，才想明白：你是個多重性格的人。就在剛才，你又變了，幸虧我知道了；若不然，可被你嚇著了！截止現在，我看出來你有三個性格，其中一個就能辦這事。”
I asked: "What is my personality? How do you know that?"
She said: "The last time we met, you and now are different. At that time, you were smiling, like that, I didn't even recognize you! Until you asked me, 'Are you Eve Liu?' I froze, thinking how come the person is changed! How come the person replaced in the affair of falling in love! I thought about it for a long time before I realized: you are a person with multiple personalities. Just now, you changed again! Fortunately, I knew, otherwise, can be scared by you! As of now, I see that you have three personalities, and one of them can do this."
她給我解釋了好多，還舉例子。我根本聽不懂，處於雲裏霧裏，問：“怎麽能確定，我在我舅舅家的時候，剛好是那種能超渡人的性格？”
她說：“你的性格隨著環境的改變而改變。現在你這性格是溜邊兒、躲躲閃閃。你到你舅舅家，如果碰到這種情況，你就自然而然地變了；你就勇敢起來了，挺身而出。你相信我，這點事兒，我100%不會看錯。這事兒隻要有人牽頭，就能辦成。誰和誰有多大的仇，不能原諒一個將死的人。”
She explained a lot to me and gave me examples. I couldn't understand it at all, was confused, so I asked: "How can you be sure that when I was at my uncle's house, I happened to have the kind of personality that can transcendently ferry people?"
She said: "Your personality changes with your environment. Right now, this personality of yours is to slip around the edges and hide. When you go to your uncle's house, if you come across such a situation, you change naturally; you get brave and stand up for yourself. Believe me, I am 100% not wrong about this. This is something that can be done if someone takes the lead. Anyone who has a grudge against anyone can't forgive someone who's going to die."
注7.5-2，法即軌持。我認為本文劉健君的這種看人神態的能力就是法眼。她的這個能力是從她家的一本書和父母學來的。那本書，俗稱《天書》，是我故鄉的法師（即牧師）和算命先生的通用教材，但隻以師徒相傳的方式傳播，不公開販售，我聽說過很多次，沒見過。根據傳說的描述，我認為那套《天書》實際就是古典心理學，書中以金童玉女為基本模型（如圖7.5.1-2；參見10.9《三位一體》）。
Note 7.5-2, Law means track holding. I think this Eve Liu’s ability to see people's Godly (i.e. unconsciously) demeanor in this article is Juristic Eye. She learned this ability from a book in her home and from her parents. That book, commonly known as the Sky Book, is the universal textbook of the Juristic Teachers (i.e. priests) and fortune-tellers in my homeland, but it is only disseminated in the form of masters and disciples and is not openly peddled; I have heard of it many times, but I have never seen it. Based on the description of the legends, I believe that that Sky Book is classical psychology, with the Gold Boy and Jade Girl as the basic model for the book (see Fig. 7.5.1-2; cf. 10.9 Godly Trinity).
7.5.2 無所得 No Objective Gain
劉健君問我：“你對人一生能得到些什麽，怎麽看？”
我回答：“人死如燈滅，也沒有能得的主體呀！不過人過留名，雁過留聲！”
劉健君回答：“我也是這麽認為的。世事無常，人死如燈滅，這第三條就講人生無所得，萬法皆空，無罪無福（注1）。我爸說，要死的人就愛聽這句話，聽了就樂。如果你和快要死了的人告別，隻有機會說一句話，就說這句。無所得的解脫力非常大，是出世間智。這一條就圍繞無所得來說。”
Eve Liu asked me: "What do you think about what people can get in life?"
I replied: "People die like lights out, and there is no subject that is capable to gain! But people leave their names behind, and geese leave their sounds!"
Eve Liu replied: "I also think so. Things are impermanent and people die like a lamp going out, this clause talks about life without gain, all laws are empty, and there is no sin or fortune (Note 1). My dad said that the liberating power of gainless is very great, and it is wisdom of transcending mundaneness. People who are dying love to hear this and are happy to hear it. If you're saying goodbye to someone who's dying and only have a chance to say one sentence, say this. This clause revolves around no gain."
注7.5.2-1，日常人的每一個行為都會產生業習氣，因此有罪和福的業報（即報應）。讀者當知，本文的談話對象是個將死之人。死人無受，故 “無罪無福”。但，人的生命分為智慧生命和身命（即形體壽命）兩部分。智慧生命如發明創造，所撰寫的書籍，名聲等；形體命終後，智慧生命還會生存多年，甚至千年。形體會腐朽，化成泥土和青煙，不會變得什麽都沒有。
Note 7.5.2-1, every behavior of ordinary people will produce habitual karma, so there will be sinful and fortunate karmic recompenses (i.e. retribution). The reader should be aware that the person in this article is talking to a dying person. The dead have no acceptance, so "no sin, no fortune”. However, human life can be divided into two parts: intellectual life and physical life. Intelligent life such as inventions, books written, reputation, etc.; after the death of the physical body, intelligent life will survive for many years, even thousands of years. The flesh body will decay and turn into soil and smoke, but it will not become nothing.
佛經中有這樣的說法。一、般若無所得，二、波羅蜜無所得，三、菩薩無所得，四、摩訶薩無所得。般若無所得，以實性無性故。轉換成現代漢語：一、智慧無所得，二、到彼岸無所取，三、真人沒得到什麽，四、大真人（或佛，或上帝）也什麽都沒得到。什麽都沒得到的原因是實性無。
There is this saying in the Buddhist scriptures. 1. Prajna (i.e. gnosis) has nothing to gain, 2. Paramita (i.e. arriving at another shore, Arrival Ark, Noah’s Ark) has nothing to gain, 3. Bodhisattva (i.e. real human) gain nothing, and 4. Mahasattva (i.e. Buddha, God, and Goddess) has gained nothing. Gainless because there is no factual nature.
7.5.2-2 慧眼 Gnostic Eye
劉健君問我：“他們說，人死的時候，想去哪兒去哪兒，你是怎麽看的？”
我回答：“那是人已經沒呼吸了，還有思想活動，進入了幻覺狀態。他想像中的像就是幻境的境，想去哪兒的想立刻取來了目標地的像；幻境立刻變成了目標地的環境，他就已經到達了想去的地方。”
劉健君想了一會兒，說：“我從小就聽我爸講，可我以前就沒像你說的這麽想。我認為你說得對；我以前想錯了。”
Eve Liu asked me: "They say that when people die, they can go wherever they want. What do you think?"
I replied: "That is because the person has no breathing, still has thought activities, and has entered a state of hallucination. The image in his imagination is the hallucinational environment. When he wants to go somewhere, his Think immediately fetches the image of the destination; the hallucinational state immediately changes into the destinate environment becomes the destination, therefore he has been instantly translocated to where he wants to go.”
Eve Liu thought for a while and said: "I have listened to my dad since I was a child, but I never thought like you said before. I think you are right; I thought wrong before."
我說：“我聽說這幾句超渡的話很特別，有些人說不出口，必須按照書上寫的說，差一個字也不行。你爸爸是怎麽說的？”
她說：“我爸說，不能用書上的話，不能用你自己的話，你要用對方的話給對方講明白。但是，我懂你的意思，我想想我爸是怎麽說的，給你找幾個話題。” 她走到了一邊去想，不說話了。
I said: "I heard that these few sentences of Transcendently Ferry are very special. Some people cannot open their mouth to say them. People must say them according to what is written in the book, without mistaking a single word. What did your father say?"
She said: "My dad said, you can't use the words in the book, you can't use your own words. You must use the opponent’s words to explain it clearly to he or her. But I understand what you mean. I want to think about what my dad said and find several topics for you." She walked aside to think about it and stopped talking.
我等得著急，就幾次過去提醒她，換了幾種說法：“這事要從外界都是內心的投影考慮。比如在這裏，就在這兒，依心，即這棵樹，為中心，來投射外界（環境1）。” 我一邊說，一邊對她做著肢體的表示。“你向外看。忽然，你看見了那座雕像，心想：那是什麽？”我拉她來到了雕像旁，說：“就與此同時，大腦把那座雕像放大了，新的世界相應地生成了（環境2）。你忽略我們來到這裏的過程，幻覺世界裏，這過程是一刹那就完成的。我們從以那棵樹為中心的世界（環境1）來到了以這個雕像為中心的世界（環境2）；這就是幻覺世界裏的瞬間變化：想去哪兒去哪兒（即瞬間轉移，亦作天腿通，如圖15.2.2-38）。”
I was waiting impatiently, so I went over to remind her several times and changed my words: "This matter must be considered from the outside world as a projection of the heart. For example, right here, with the heart, that is, this tree, as the center, to project the outside world (Environment 1)." I said while making physical gestures to her. "You looked outside. Suddenly, you saw the statue and thought: What is that?" I pulled her to the statue and said: "At the same time, the brain magnified the statue, and the new world (Environment 2) is generated accordingly. You ignore the process of us getting here. In the world of hallucination, this process is completed in an instant, from the world centered on the tree (Environment 1) to the world centered on this statue (Environment 2). It is an instantaneous change in the world of hallucination: you can go wherever you want (i.e. instant transfer, teleportation, see fig. 7.5.2.2-38)."
她忽然說：“我想起來啦！我不說看見你就想起了我爸爸麽！已經兩三次了。我終於發現你麽倆哪裏相像了。在講這個的時候，我爸爸就像你似的，老是從不同的角度說，還舉不同的例子，一邊說，還一邊比畫。在這方麵，你們倆一樣一樣的。”
She suddenly said: "I remembered! Didn't I think of my dad when I saw you? It has been two or three times. I finally found out how similar you two are. When talking about this, my dad is just like you, always speaking from different angles, giving different examples, and showing pictures at the same time. In this regard, you two are the same."
注7.5.2.2-1，天眼是如圖7.5.2.2-1至8的經曆。作者我小時候練過氣功（參見第12章《禪》），經曆過，所以我能思考幻覺世界裏的現象如天腿通（圖38），他心通（圖37），天耳通等。這種知識，佛教中稱作慧，亦作慧眼。慧眼是個心眼兒，從喻得名。劉健君沒有足夠的幻覺經曆，慧根（天眼）有缺失，所以她不能思考幻覺世界裏的事。另外，人的語言形成之前必須有完備的思想環境，劉健君的思想取不到現象，頭腦中不能形成幻覺環境，所以她不能開口說話（見下文），來談論幻境。
Note 7.5.2.2-1, Celestial Eye is the experience shown in Figures 7.5.2.2-1 to 8. The author, I practiced meditation (see Chapter 12 "Meditation") and experienced it when I was a child, so I can think about phenomena in the hallucinational world, such as Celestial Leg (Figure 38), Reading Other Heart (Picture 37), Celestial Ear, etc. This kind of knowledge is called Gnosis in Buddhism, also known as the Gnostic Eye. Gnostic Eye is a “heart eye”, gets its name from the metaphor. Eve Liu did not have enough hallucinational experience so her gnostic root (Celestial Eye) was deficient, so she could not think about affairs in the hallucination world. In addition, there must be a complete inner mental environment before the formation of human language. Eve Liu's mind cannot obtain hallucinational phenomena, so the hallucination environment cannot be formed in her mind, so she cannot speak (see below) to talk about phenomena of hallucinations.
7.5.2-3 劉健君不能說Eve Liu can’t Say.
我回答：“你想什麽呢！我又沒見過你爸爸，我的行為怎麽可能像他呢！”
劉健君說：“我知道你們倆沒見過，我就說你們倆的動作、表情和說話的方式相像。好了，現在我來想他說過什麽！” 忽然，她轉身跑了。
我追過去，發現她害怕我，怕得快要哭了。我站在遠處，問：“怎麽了？你怕什麽？”
她說：“以前我聽我爸講，就感覺奇怪，說得跟真的似的。我才明白，你們倆都去過那兒！”
I replied: "What are you thinking! I've never met your father; how could I behave like him!"
Eve Liu said: "I know you two have never met, so I just said that your movements, expressions and ways of speaking are similar. Okay, now let me think about what he said!" Suddenly, she turned and ran away.
I chased after her, found that she was afraid of me, was about to cry. I stood far away and asked: "What's wrong? What are you afraid of?"
She said: "When I heard my dad tell it before, I thought it was strange, and it sounded like it is true. Then I realized that you both have been there!"
我反應過來了，說：“我們不是在談幻覺嗎？就算是去過那兒（死亡的世界），又回來了，不就沒死麽！”
她回來後說：“剛才，我又想錯了！現在我告訴你我爸爸是怎麽說的。”
我認真地聽，可我聽不見她說話。我靠近她，看著她的嘴在動，可我聽不見。我探身，耳朵湊到了她的嘴邊，還是聽不見。我著急地說：“你等會兒說，我的耳朵突然出毛病了，聽不見聲音了。我開始在一邊測試我自己的聽力。
她說：“我沒出聲，你怎麽能聽得見！”
I came to my senses and said: "Aren't we talking about hallucinations? Even if I have been the world of death and came back, I am not dead!"
When she came back, she said: "Just now, I thought wrong again! Now I will tell you what my father said."
I listened carefully, but I couldn't hear her. I got close to her and watched her mouth move, but I couldn't hear it. I leaned forward and put my ear to her mouth but still couldn't hear. I said anxiously: "You will tell me later, something suddenly happened to my ears, and I couldn't hear the sound.” I started to test my own hearing on the side.
She said: "I didn't make a sound; how could you hear me!"
我發現我聽到了，反應過來後，氣得蹦起來了，喊道：“不說話，你動嘴幹什麽！啊！你在戲弄我，這一點兒都不好笑！”
她說：“我知道這不好笑，也沒逗你玩。我想說，可我想不起來怎麽說。”
我說：“你從小就聽你爸爸給別人講，到現在，至少聽了上百回了，怎麽可能，連一句也沒記住？”
I realized that I heard it, and when I reacted, I jumped up in anger and shouted: "If you don't speak, why are you moving your lips? Ah! You are teasing me; this is not funny at all!"
She said: "I know it's not funny, and I'm not kidding you. I want to say it, but I can't remember how to say it."
I said: "You have listened to your father telling others since you were a child. You have listened to it at least hundreds of times now. How is it possible that you haven't remembered even a single sentence?"
她回答：“是呀！我也感覺奇怪！這是怎麽了？我怎麽不能說話了呢！誒呀！你整我！”
我沒聽懂。
劉健君又說，“那我為什麽說不出來呢（參見前麵的注解）！？”
She replied: "Yes! I feel strange too! What's going on? Why can't I speak! Hey! You are trying to pinch me!"
I did not understand.
Eve Liu added: "Then why can't I say it (see previous note)!?"
7.5.3 慧傷癡 Gnosis Harms Ignorance
我回答：“我剛剛認識你，整你幹什麽！再說，我哪裏有那樣的本事，能讓你說不出話來！”
劉健君叨咕：“我也感覺奇怪，剛剛認識，你怎麽老是整我呢！你是沒能力讓我說不出話來。這一條，我認為你說得對。你懂這個，在給你舅舅講的時候，你就按順序，係統地說。他經曆過的，聽了就明白了。沒經曆過的，他知道了，以後遇見不害怕。”
I replied: "I just met you, why am I trying to pinch you! Besides, I don't have the ability to make you speechless!"
Eve Liu muttered: "I feel strange too. We just met, why do you keep pinching me! Indeed! You don't have the ability to make me speechless. I think you are right about this clause. You understand this when you talk to your uncle you explain it in systematically sequence. He will understand what he has experienced, to those he has not experienced, he will not be afraid when he encounters it in the future. "
可我瞪著眼睛，不知道這條該說什麽，該如何給我舅舅講。
她說：“現在我幫你把咱倆討論過的這幾條內容整理一下。”講完後，讓我給她講。
劉健君聽了我講超渡這幾句話後，非常生氣，說：“你整我！怎麽你講的比我講的好呢？還一套一套的，你知道還問我幹什麽！”
But I stared, not knowing what to say or how to tell my uncle.
She said: "Now I'm going to help you organize these items we've discussed." After speaking, she asked me to lecture her.
When Eve Liu heard me speak these clauses of the Transcendental Ferry, she was very angry and said: "You're pinching me! How is it that you speak better than I do? It's also many sets of words, why do you ask me if you know!"
我回答：“我不知道！我以前在一本雜誌上看過大般若經的序言，我不懂，覺著如果背下來，將來能懂，我就有了些優點。即便弄不懂，這幾句文采飛揚，我也可以用它乍現異相、嘩眾取寵，說一些誰也聽不懂的話來標新立異。”
I replied: "I don't know it before! I read the preface of the Maha Paramita Sutra (i.e. Greater Ark Sutra) in a magazine. I didn't understand it and thought that if I memorized it and could understand it in the future, I would have some merit. Even if I can't figure it out, these lines are so literate that I can use them manifest strange, to clamor for attention, to say something that no one can understand to make a new point."
她聽了後，對我大加讚賞：“你這想法真好！”可一轉身，她被氣得哭了。我問她又怎麽了？她說：“我從小就認為我懂這個，是我的長處之一，可我爸爸總說我不懂。現在，連你都明白了，我還是不懂！我是怎麽回事！？”
When she heard this, she praised me: "That's a great idea!" But when she turned around, she was so exasperated that she cried. I asked her what was wrong again. She said: "I grew up thinking I understood this, that it was one of my strengths, but my dad always said I didn't understand. Now, even you understand it, and I still don't! What's wrong with me!?"
我聽了後，被氣得發暈：怎麽我懂了這點兒事，就把你侮辱哭了！你從骨頭裏往外瞧不起我！為什麽還要和我談戀愛！？不談了！我轉身就走。走出去一段距離後，我又想：就這樣離開了，也太沒禮貌了！就又走回來了。
When I heard this, I was furious: how is it that I insulted you to tears by understanding this little affair! You despise me from your bones! Why do you still want to fall in love with me! I don't want to talk about it! I turned around and walked away. After walking out for some distance, I thought it's too rude to leave like this! So, I walked back.
7.5.3-2
劉健君問我：“你以前真不明白這幾句話？”
我回答：“我上哪裏去知道，我還沒結婚呢！”
她叨咕：“這事和結沒結婚有什麽關係！我也沒結婚呢！” 她一轉身，笑了，問：“為什麽沒結婚就不能知道這幾句話？”
我靦腆地說：“這是農村人的說法。”
Eve Liu asked me: "You really didn't understand these words before?"
I replied: "Where would I know, I'm not married!"
She muttered: "What does this have to do with being married or not! I'm not married either!" She turned around, laughed, and asked: "Why can't you know these words if you're not married?"
I said coyly, "It's a rural saying."
她立刻說：“我上高中的時候，就聽說過，許多民間老說法的背後有我們不知道的原因。大學的時候，就有這個實習項目，調查民間的說法，我就參加了。我們相信這個，你想一想，為什麽你剛才那麽說？我想聽。”
我說：“小時候，我們村子裏有人作法事。那個被作法的人死前想見見我父母。法師就派助理來找我父母，對我媽說：我先給你講講給人送終要說的幾句話；這幾句話不讓小孩兒聽，因為慧能害癡。我媽說：不癡，還不好？！ 那個法師助理說：老輩子們說，太癡了不好，但沒癡也不好。不癡情對談戀愛和婚後生活都有不好的影響。”
She immediately said: "When I was in high school, I heard that there are reasons behind many of the old folk sayings that we don't know. When I was in college, there was this internship program to investigate folk sayings, and I took it. We believe in this, so think about it, why did you just say that? I want to hear it."
I said: "When I was a kid, someone in our village performed a ‘Juristic Affair’. The man who had been amended wanted to meet my parents before he died. The Juristic Teacher then sent his assistant to my parents and said to my mom: ‘I'll first tell you the few sentences of Transcendental Ferry. These words are not to be listened to by children because gnosis harms ignorance. My mom said, ‘isn’t that good to not be ignorant?’ That juristic assistant said, ‘The old lifers say that it's neither good to be too non-ignorant nor good to be very ignorant. Non-ignorant has a bad effect on falling in love and on married life."
劉健君聽了之後不笑了，想了一會兒後說：“是有這說法。我剛去醫院實習的時候，聽說他們也給病人講這個，我就好奇，想知道他們講的和我爸爸講的一樣不，就問。老大夫說：你們年輕人，可不能學這個！你再想一想，你還聽見什麽了？”
Eve Liu stopped laughing after hearing this and said after thinking for a while: "There is this saying. When I first went to the hospital for my internship, I heard that they also told this to the patients, I was curious to know if what they told was the same as what my father told, so I asked. The old doctor said, ‘You young people, should not learn this! Think again, what else did you hear?’"
7.5.3-3
我說：“他們去了，我就跟去了。到那家不遠處，有護法在外麵看守著，不讓進。有幾個人跟那個年輕的護法嘮嗑。護法說，師傅們都不教我們，也不給我們看那套書。師傅們說，‘什麽天書、地書的，那就是一套書。我們沒人在意誰泄露秘密。等到你們四十歲的時候，肯定給你們每人一套。現在不教你們是為你們好。你們現在什麽也不知道，那找對象成功了就是瞎貓碰上死耗子了。實際上找對象，瞎貓碰死耗子這個辦法最好。你們這些瞎貓出去一溜達，準能撞上死耗子。’”
I said: "They went, and I followed. When I got not far from that house, there were ‘Juristic Defenders’ (i.e. guardians) outside watching and not letting in. A few people were chattering with the young Juristic Defender (i.e. Juristic Teacher’s assistants or disciples). The young man said, ‘The masters don't teach us, and they don't show us the book. The masters said, ‘What is the Sky Book, the Book of Death and Life? It is just a set of books, and no one cares who reveals the secrets; when you are forty years old, we will surely give each of you a set of the books. It is for your own good that we do not teach you now. If you don't know anything now, then you succeed in finding a spouse, it would be like a blind cat bumping into a dead rat. In fact, this is the best way to find a spouse. When you blind cats go out, you're bound to run into a dead rat.”
“如果教你們，還讓你們看書，你們就把慧眼（參見7.5.2節）、法眼（參見7.5.1節）都睜開了。你們有了他心通（一種古代的心理分析法；慧眼包括他心通），專看人家的陰暗麵。人有黑暗的經曆不見得就是壞人，你們卻認為人家怪。你們看這個邪，那個歪，時間長了，你們自己就長歪了，變成了怪人。慧傷癡，不癡情，你們談戀愛不專心，今天跟這個談，明天跟那個談，招三慕四的，到頭來，哪個也不成，把自己耽誤了。”
"If we teach you and let you read the books, your Gnostic Eye (see section 7.5.2) and Juristic Eye (see section 7.5.1) will open. When you have “Reading Others Mind Through” (an ancient method of psychoanalysis; the Gnostic Eye includes “Reading Others Mind Through”), and you specialize in looking at people's dark sides. People who have dark experiences are not necessarily bad people, but you think that they are strange. You see this as evil, that as crooked, and over time, you yourselves grow crooked and become weird. Gnosis hurts ignorance. No ignorance, you are not focused on love, today with this talk, tomorrow with that talk, recruiting three, four, in the end, which will not be able to, to delay your own.”
“等你們把法眼睜開了，你們就該分析自己性格和對象的匹配了，用條條去套，用框框去選。那找對象，三、二年才能遇到一個符合條件的；再用你們那法眼一看，這個有魔障、那個有業障，都是妖魔鬼怪的，想找個人都難，那你們的對象還咋找！”
劉健君說：“我聽這說法挺有道理的！”
I continued: "When your juristic eye open, you would analyze the match between your personality and the spouse and use the bars to set and the boxes to choose. Then looking for a spouse, three or two years to meet a qualified. Then with your juristic eyes, this has a demonic hindrance, that has karmic hindrance, are all demons and monsters, want to find a human is difficult, that your spouse how to find!"
Eve Liu said: "I hear this argument is quite reasonable!"
7.5.4 覺悟的特質 Trait of Conscientiousness
我早就聽說過，《天書》既能救人也會害人，所以有那本書的人都把書藏起來，不給別人看，就問：“你爸爸給別人講這個的時候，就沒背著你？”
她說：“那時候我還小，他們說話我在旁邊聽，也沒人太在意我，後來就習慣了。”
我問：“我聽說，有那套書（天書）的人會把書裏三層外三層地包裹起來，再鎖在箱子裏，別人誰看都不行。你爸爸就沒把那書藏起來？”
I had heard long ago that the Sky Book could save as well as harm people, so those who had that book hid it from others, so I asked: "When your father told this to others, he didn't carry it behind your back?"
She said: "I was little then, I listened next to them as they talked, no one cared too much about me, then I got used to it."
I asked: "I've heard that people who have that set of books will wrap the book in three layers and lock it in a box, so that no one else can look at it. Didn't your dad hide that book?"
她想了一會兒，說：“也看不出他藏沒藏。那時候我才十三、四歲。一天，他們倆不在家，不知怎麽地我就瞄著我爸爸總看的那本書了，就拿出來看了。他們倆回來看我在看，是很生氣，但我以為他們是怕我把書弄壞了。”
我問：“你爸沒把那書藏起來？”
她想了一會兒說：“也看不出我爸爸藏沒藏。我爸爸跟一般人不一樣。”
我問：“不一樣？有什麽不同？”
She thought for a while and said: "And I can't tell if he hid it or not. I was only thirteen or fourteen at the time. One day, when the two of them were not at home, I somehow caught sight of the book that my father always read and took it out to read it. When they both came back and saw me reading it, they were angry, but I thought they were afraid I would break the book."
I asked: "Your dad didn't hide that book?"
She thought for a moment and said: "I can't tell if my dad hid it or not. My dad is different from ordinary people."
I asked: "Different? What's different?"
劉健君說：“我舉例子說。他晚上躺在床上看書。該睡覺了，他不把書一扔，或者放在褥子底下。他先坐起來，穿好鞋。站起來之後，他先踢踢鞋，把鞋穿舒服嘍，再扣好衣服扣，挺挺身，把書拿起來，擺在書架裏，擺正。從左邊調調線，再從右邊看看，確定把書擺正了，他再轉身，坐在床上，脫衣服，脫鞋，上床。”
Eve Liu said: "Let me give you an example. He lies in bed at night reading a book. When it's time to go to sleep, he doesn't throw the book away or put it under the mattress. He first sits up and puts on his shoes. When he stands up, he kicks his shoes and makes them comfortable, then he buttons his shirt, stands up, picks up the book, puts it in the bookshelf, and arranges it correctly. Adjusting the line from the left, then from the right, to make sure the book is in the right place, he turns around, sits on the bed, undresses, takes off his shoes, and gets into bed."
我聽了感覺稀罕：“啥事都這樣兒？”
她說：“我爸爸做什麽事都這樣兒，總是先造個計劃，然後依計行事。我再給你舉個例子，他即便是晚上出去溜達，也要先計劃好，他就先站在那兒想：能下雨不，帶不帶傘；帶水，帶多少水；走到哪兒休息；喝水，喝多少。他看看瓶子，水帶多了，那絕對不可以，就去把多餘的水倒掉。”
I heard her say: "Is that how everything works?"
She said: "My father does everything like this. He always plans first and then acts according to it. Let me give you another example, even if he goes out for a walk at evening, he has to plan first, he just stands there and thinks can it rain, with or without an umbrella; bring water, how much water to bring; where to rest; drink water, how much to drink. He looks at the bottle and brings too much water, that's absolutely not allowed, and goes to pour out the excess water."
我聽了，感覺新奇：“還有這樣的人！那你從小就受熏染，一定很有規矩，也是很利索！”
劉健君驕傲地說：“我小時候很利索，什麽都有個樣兒！” 她又變得羞愧地說：“上大學住宿舍，我看別人躺在床上看書，看完了，把書一扔就睡覺；我就變得邋遢了。”
隨後，她在一邊來回地走，說：“你整我！我看見你在笑話我！”
When I heard this, I felt new: "There are such people! Then you have been inculcated since childhood, you must be very disciplined and neat!"
Eve Liu proudly said: "I was very neat as a child; everything has a style!" She then became ashamed and said, "When I went to college and lived in the dormitory, I watched other people lying on the bed reading books, and when they were finished, they threw the books away and went to sleep; I became sloppy."
She then walked back and forth, saying, "You pinched me out! I saw you laughing at me!"
我回答：“我沒笑話你。我沒發現你有什麽好笑話的。”
她生氣地說：“我也沒發現你笑話我什麽，但我幾次看見你在笑話我，弄得我毛毛的！我長這麽大，頭一次丟這麽大的臉！”
我生氣地回答：“今天是我丟盡了臉，怎麽你也丟臉了呢！”
I replied: "I wasn't laughing at you. I don't see what you have to laugh about."
She said angrily: "I don't see what you're laughing at either, but I've seen you laughing at me a couple times and it's getting on my nerves! It's the first time in my life I've ever been so embarrassed!"
I replied angrily: "I'm the one who lost all the face today, how come you lost face too!"
7.5.5 給舅舅送終 Farewell to Uncle
我坐在舅舅對麵的凳子上跟舅舅嘮；沒聊幾句，我就感覺非常困倦，努力地睜開眼睛，雙手支撐著凳子，疲憊不堪地坐直了。一會兒後，我出了一身汗，又精神起來了。從舅舅家裏出來，老姨問我：“你和你舅舅說了些什麽？還有說有笑的，當時我沒注意。”這時，我知道我是來給舅舅送終的，講那幾句話的，但忘了那幾句話是什麽了，已經把我們的談話內容全部忘了（注1）。
I sat on the stool opposite my uncle and chatted. After a few words, I felt very sleepy. I tried to open my eyes, supported the stool with both hands, and sat upright exhausted. After a while, I broke out in a sweat and became energetic again. When I came out of my uncle's house, my aunt asked me: "What did you and your uncle talk about? You were joking and laughing, but I didn't pay attention at the time." At this time, I knew that I was there to transcendently ferry my uncle, but I forgot what those sentences are, and I have completely forgotten the content of our conversation (Note 1).
注7.5.5-1，現在想來，正如前文劉健君所說（參見7.5.1-2《法眼》），我是個多重性格的人，性格隨著環境的不同而變化。在性格改變時我很疲憊，性格之間記憶不相通或單向相通。現代心理學認為多重性格人處在不同性格時有不同的智商水平，不同的行為習慣，麵目表情，和不一樣的言辭。這讓我聯想起了薩滿教（即沙門教）中跳大神的事，巫師像似神靈附體。筆者我認為，巫師神靈附體的怪異表現，其本質即是性格的變化。那如果巫師的性格沒變，他（或她）就不能施法嗎？就常有巫師跳唱了幾天，神靈不來附體的現象，結果法事不能如期進行。
Note 7.5.5-1, now that I think about it, as Eve Liu Jianjun said earlier (see 7.5.1-2 "Juristic Eye"), I am a person with multiple personalities, and my personality changes with different environments. I was very tired when my personality was changing, and the memories between personalities were not connected or connected in one direction. Modern psychology believes that people with multiple personalities have different IQ levels, different behavioral habits, facial expressions, and different oral capability when they have different personalities. This reminds me of the God Dance in shamanism, where the shaman seems to be possessed by a god. Author me believes that the essence of the weird manifestations of Sharman possession by spirits is the change of personality. So, if the Sharman's personality doesn't change, can't he (or she) cast spells? It is common for Shamans to dance and sing for a few days without the spirit coming to possess them. As a result, rituals cannot be carried out as scheduled.
7.5.5-2
兩年後，一次媽媽從老姨家回來後，問我：“人麽說，你舅舅死前一個多月，你跟他嘮過。從你和他談話後，他就變了。他變好了，好得不得了！你二嫂子都不敢自己在家呆著了，跟人說，‘自從他那個沈陽的侄子來了，跟他說了一會兒話，某老公公就變了，啥事都有說有笑有商量；沒人時，他還總跟自己說話，比比畫畫的，還偷著樂！他是不是瘋啦！？”
Two years later, once my mom came back from my aunt's house, she asked me, "People say that you talked to your uncle a month or so before he died. After you talked to him, he changed. He's changed for the better, too good to be true! Your second sister-in-law didn't dare to stay at home by herself, telling people, 'Since that nephew of his from Shenyang came and talked to him for a while, the old man has changed, and he talks and laughs and discusses everything; and when no one is around, he is always talking to himself, comparing drawings and painting, and stealing smiles.' Is he crazy?"
媽媽說：“南北屯兒的人，好多人去看你舅舅！看了都驚訝，糊塗了！他咋變成那樣了呢！你舅舅見誰跟誰說，‘沒想到，我得我二外甥（即盧岩）的記了（注2）！人們說，‘不懂！不過即便是瘋了，瘋成那樣兒也是福氣呀！自己高興就行唄！’”
Mom said, "A lot of people from North and South Tuner went to see your uncle! They were all surprised and confused! How could he have become like that! Your uncle said to everyone he met, 'I didn't think I'd get my second nephew's (i.e., author mine) Gain Remembrance (Note 2).' People said, 'I don't understand! But even if he is crazy, it's a fortune to be crazy like that! If he is happy.'"
隨後，媽媽說：“他們說你知道那幾句給人送終的話。提起這事兒來，你老姨就哭了，說，‘小盧岩知道，我問他，他不告訴我！我就想：人家說會說那幾句話的人，那才能說呢！我學會了，也算有個長處！’看你老姨以後還搭理你不！”
我回答：“是有那麽回事，那幾句話，我是真的忘了！”
“是什麽？我也想學學。” 那時，我回憶不出來；直到2014年，我寫回憶錄時，才想起來我給舅舅送終時的談話內容。
Then Mom said, "They say you know the words sending dying people away. When we mentioned this, your aunt cried and said, 'Little Luyan knows, but when I asked him, he wouldn't tell me.' I thought to myself, ‘people say that only those who know how to say those words are capable talkers! If I've learned it, and it would be one my advantages! ' Let's see if your aunt will still take care of you in the future!"
I replied: "That's what happened. I really forgot those few words!"
"What is it? I want to learn too." At that time, I couldn't recall it; it wasn't until 2014, when I was writing my memoirs, that I remembered the content of the conversation I gave my uncle when he died.
注7.5.5-2，什麽是授記？什麽是得記？超渡的過程中，有對被超度人的人生評價。我評價他為 “入流果聖人” （參見7.5.8-3）。這個評價要客觀、真實，如果被超渡的人自己都對這個評價不信服，那這超渡就廢了。我是按照當時中國流行的 “入流果 （15.2.4《四沙門果》）” 的標準逐條跟他解釋的。那時，盧岩在他的眼中，還是個孩子，他怎麽就信了呢？
Note 7.5.5-2, What is Bestowing Remembrance? What is the Gain Remembrance? In the process of transcendent ferry, there is an evaluation of the life of the person being transcended. I evaluate him as a "stream-entering sage" (see 7.5.8-3). This evaluation must be objective and true. If the person being transcended is not convinced by the evaluation, then the transition will be useless. I explained it to him one by one according to the standard of "stream-entering fruit (15.2.4 "Four Shamanic Fruit") which was popular in China at that time. At that time, Luyan was still a child in his eyes, so how did he come to believe in it?
劉健君給我講超渡的時候考慮到了這個問題說：“你跟你舅舅都七、八年沒見麵了，你在他的心裏還是個孩子，這不行！你的說你是從哪個權威人氏那兒聽來的。”我就跟我舅舅實話實說了：“我去向醫大的一個研究生同學請教了，新學來的。”我舅舅一聽就信了，還說：“沈陽市老城，有幾個活佛不奇怪！還就你的那個同學那種人厲害，從小，家大人跟人談論這事，她進進出出聽著一句半句的，熏出來的。其它的，學校出來的，師傅帶徒弟帶出來的，和自學成才的，都不如這種熏出來的。”
Eve Liu took this issue into consideration when he told me about transcendent ferry and said: "You and your uncle haven't seen each other for seven or eight years. You are still a child in his heart. This is not okay! You should say which authority did you hear from." I told my uncle the truth: "I went to ask a graduate student at the China Medical University for advice. I just learned it." My uncle believed it as soon as he heard it and said: "It's not surprising that there are a few living Buddhas in the old city of Shenyang! Only your classmate, the kind of person is amazing. But also, on your classmate kind of people powerful, since childhood, the family adults talk to people about this, she went in and out to listen to a sentence and a half, smoked out. Other, school out, master with apprentice out, and self-taught, are not as good as this smoked out."
7.5.6 圓滿 Perfect Fulfillment
下麵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，看著不起眼兒，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。雲何滿？法無不合，不必修遣。諸法無性不可修遣，如是不修不遣。心淨無著，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，怎麽看待和練習？”
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，怎麽做？”
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，你長這麽大了，又壯實，又水靈。你用不著對我二哥大喊：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，你還長得這麽旺盛，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。你這麽觀待每一個事物，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。那會怎麽樣？”
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，為什麽？因為成佛前，要求把生死扔掉，就是別管生死了，忘了生死。這在佛經裏都寫著呢！”
舅舅問：“這是真的嗎？”
我回答：“是真的！佛經裏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。你這麽看，這麽做，就逐漸地步入了人間仙境。”
舅舅叨咕：“是這麽回事兒！？”
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：“就是這麽回事！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。為什麽佛土總是那麽好？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。這麽看，這麽做，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."
7.5.7 想去哪兒去哪兒 To Think Where to Go is Arriving There
我引導話題地問：“舅舅，你有沒有見鬼的經曆，比如看見已經過世的人；或者感覺身上有東西，比如蟲子、小老鼠在爬什麽的？”
舅舅瞪大了眼睛，反問：“有怎麽的？沒有怎麽的？” （注1，他在防衛自己，保護自己的隱私。）
我回答：“沒什麽！你病了半年多了，身體變得虛弱了，或者保持某種姿勢久了，就可能產生幻覺。幻覺過去被稱作鬼。”
I steered the conversation by asking: "Uncle, have you ever experienced seeing ghosts, such as seeing someone who has passed away; or feeling something on your body, such as bugs or mice crawling or something?"
Uncle's eyes widened and he asked rhetorically: "Any how? No how?" (Note 1, he's on the defensive, protecting his privacy.)
I replied: "Nothing! You've been sick for more than six months, and when your body becomes weak, or when you stay in a certain position for a long time, you may hallucinate. Hallucinations used to be called ghosts."
舅舅問：“那是為什麽？怎麽造成的？”
我回答：“幻覺和夢一樣，都是正常的生理現象，人就有時候做夢，有時候有幻覺。”
舅舅問：“幻覺和過去的經曆有關係嗎？”
我回答：“幻覺和夢類似，當然也不會無中生有，應該說和過去的經曆有關係。有人胡思亂想地解夢，也有人胡亂聯係地解釋幻覺現象，自尋煩惱。幻覺就是過去人所說的鬼，什麽胳肢鬼，淘氣鬼，索命鬼，什麽的。”
Uncle asked: "Then why? How is it caused?"
I answered: "Hallucinations, like dreams, are normal physiological phenomena; people just sometimes dream and sometimes have hallucinations."
Uncle asked: "Do hallucinations have anything to do with past experiences?"
I answered: "Hallucinations are similar to dreams, of course they don't come from nothing, so we should say that they are related to past experiences. Some people interpret dreams in a haphazard manner, while others interpret the phenomenon of hallucinations in a haphazardly connected manner, at their own peril. Hallucinations are what people used to call ghosts, what tickling ghosts, naughty ghosts, life-suppressing ghosts, whatever."
7.5.7-2 鬼神境界 Realm of Ghosts and Gods
由此，我係統地講述觸覺、聽覺和視覺的幻覺現象，和處理辦法（參見第12章《禪》）。
舅舅說：“我明白了，有幻覺了，無論是什麽感覺，無論什麽聲音，無論什麽樣兒，反正都是幻覺，性質都一樣兒，喜歡，可以逗它玩；不喜歡了，就像對待小孩兒一樣，趕它走，出聲地說，‘你走開’。”
From this, I systematically describe the tactile hallucinations, auditory hallucinations, Visual Hallucinations, and how to deal with them (see Chapter 12 Meditation).
Uncle said: "I understand, when there is a hallucination, no matter what kind of feeling, no matter what kind of sound, no matter what kind of thing, it's all a hallucination, and it's all of the same nature; if you like it, you can tease it; if you don't like it, you can just drive it away like a child, and say out with sound, 'Go away!' "
我回答：“對！幻境中的影像是思想的‘想’；彼是內慮所托。剛才說的都是局部幻覺，整體呢？陰間的整個世界，即幻境，也是隨著你的思想意誌改變的。比如說，你忽然有個想法， ‘天堂’。在幻境中，就在你想‘天堂’二字的同時，你的‘想’取來了天堂的形象，接著無意識就按匹配，生成了天堂的幻境。你就到了天堂了。”
I replied: "Right! The images in the hallucinations are the 'thoughts' of the mind; they are held by internal considerations. What I have just said is a localized hallucination; what about the whole? The whole world of the netherworld, i.e., the realm of hallucination, also changes with the will of your thoughts. For example, you suddenly have a thought, 'Heaven'. In the hallucination just as you think the word 'heaven', your 'Think' takes the image of heaven, and then the unconscious, by matching, generates the realm of heaven. So, you arrive in heaven."
舅舅問：“想去哪兒去哪兒，任何地方，任何情況下？”
我回答：“完全正確！剛才說的‘蹬牆入畫’的例子，就是進入了太虛幻境，也就是進入了陰間那個平等世界。你進去之後，開始時，那裏很小，很快便生成了一個世界。”
舅舅問：“然後呢？”
Uncle asked: "Wherever you want to go, whatever, in any situation?"
I replied: "Exactly! The example of 'stomping on the wall and entering the painting' that I just mentioned is entering the realm of netherworld (including heaven), that is, entering that world of equality in the netherworld. When you go in, at first, it is very small there, and soon a world is generated."
Uncle asked: "And then what?"
我回答：“到了另一個世界，開始時，那裏還是很小，很快便生成了一個大的世界。一個世界從形成到崩壞就是一大劫。一大劫就是一個永恒。陰壽有很多大劫，或說有很多個恒時。”
舅舅說：“我明白了，我遇到的奇怪現象就是這個世界和那個世界逐漸地連接了；我要死了！”
我對舅舅的說法感覺驚訝，回答：“可以說是這個世界和幻覺世界有了連接，但不說明你要死了。我小時候練氣功，常去那裏玩，可我現在還活得好好的，沒死。有幻覺經曆和死亡沒關係，隻是幻覺世界是人們對死亡世界描述的來源。”
I replied: "When you went to the other world, it was still small at first and soon a large world was generated. A world from its formation to its collapse is a great catastrophe. A great catastrophe is an eternity. There are many great catastrophes, or eternities, in the after life (including netherworld and heaven)."
Uncle said: "I see, the strange phenomenon I am experiencing is that this world and that world are gradually connecting; I am going to die!"
Feeling surprised at my uncle's statement, I replied: "It can be said that there is a connection between this world and the world of hallucination, but it does not mean that you are going to die. I practiced meditation when I was a child and used to go there, but I am still alive and not dead. Having hallucinatory experiences has nothing to do with death, except that the hallucinatory world is the source of people's descriptions of the world of death."
7.5.7-3 痛苦嗎？Is It Painful?
舅舅問：“那裏很可怕，很痛苦吧？”
我回答：“很新奇，不可怕。當身體的感覺沒了的時候，就可以說那裏是陰間，天堂，也可以說是地獄。不痛苦，很舒服的。我說了，我小時候練氣功，去過那裏多次，我很喜歡去那裏探索世界。”
舅舅問：“怎麽天堂和地獄是一個地方？”
Uncle asked: "It's scary and painful there, right?"
I replied: "It's very novel, not scary. When the physical sensation is gone, you can say that it is the underworld, heaven, or hell. It is not painful and very comfortable. As I said, I practiced Meditation when I was a child. I’ve been there many times, and I love going there and exploring the world.”
Uncle asked: "Why are heaven and hell the same place?"
我回答：“那裏是日常積累的業習氣自發的世界。邪惡的人，日常就生活在暴亂和恐怖之中；到了那裏，他的業習氣自發的世界就是地獄。好人的生活和平快樂，到了那裏，他的業習氣自發的世界也是和平和歡樂，人們就說他進入了天堂。”
舅舅叨咕：“是這麽回事！那裏有多可怕，多痛苦？”
我回答：“就像是到了一個新的地方。剛進去的時候，還有身體的記憶。身體像是一個影子。接著，身體就沒了，沒了身體，就沒有身體的痛苦了。像你，肺癌很疼，在那兒，就沒有疼的感覺。沒有身體痛苦就很少，可以忽略了。”
舅舅問：“那後來你怎麽不去那裏了？不練氣功了？”
I answered: "That is the world where the karmic habits accumulated daily are spontaneous. Evil people live in riots and terror every day here. Once there, the world where their karmic habits are spontaneous is hell. Good people live peaceful and happy lives here. The world where his or her karmic habits are spontaneous is also peaceful and joyful, so people say that he or she has entered heaven.”
Uncle muttered: "That's what it is! How terrible and painful is it there?"
I answered: "It's like arriving in a new place. When I first entered, there was still the memory of the body. The body was like a shadow. Then, the body was gone. Without the body, there is no physical pain. Like you, lung cancer is very painful here. There is no physical pain, so it can be ignored."
Uncle asked: "Then why didn't you go there anymore? Didn't you practice meditation?"
我回答：“後來，我發現去那兒會產生陽壽中（即日常生活中）記憶的丟失。例如，一次，我聽見我爸問我媽，‘盧岩怎麽不生氣了，我還以為他得生氣幾天呢！’我媽回答，‘可能是他又練氣功了。有時候他練完氣功就高興，前後院兒跑，看哪兒哪兒新鮮，像似多天沒回家了似的。’再比如，有同學對我說，‘哎，咱倆前天不是打架了嗎，你怎麽跟沒事似的？’ 我想，‘呀，我怎麽不記得了呢！’ 我就發現了，入定（幻覺狀態）會造成短期記憶的遺失（幻境刷新了臨時或短期記憶）。這要是我忘了兩年的事，那我不得回去讀小學了麽！我就不練氣功了。”
舅舅說：“啊！在那兒越活越年輕。”
我回答：“到了那裏，就感覺像似幾歲的孩子。 我不是就在給你送終，送你回老家嗎！ 那裏是神的世界，我在送你歸位。”
I answered: "Later, I discovered that going there would cause memory loss in the solar light world (that is daily life, or vessel world). For example, once, I heard my dad ask my mom, 'Why is Luyan not angry anymore? I thought he must be angry for several days.’ My mother replied, ‘Maybe he practiced meditation again. Sometimes he is happy after practicing meditation and runs around looking at everything, as if he hasn't been home for many days." For another example, a classmate said to me, ‘Hey, we had a fight the day before yesterday. Why did you act like nothing happened?’ I thought, ‘Oh, why don't I remember it?’ I discovered that the state of trance (hallucination) causes the loss of short-term memory (the hallucination refreshes the preconscious and short-term memory). If I forget this for two years, then I must go back to primary school! Then I stopped practicing meditation."
Uncle said: "Ah! The longer you live there, the younger you become."
I replied: "When I get there, I feel like a child of several years old. Aren't I just seeing you off and sending you back to your old home? That is the world of God, and I am sending you back to your own position."
7.5.7-4 如果我走錯路了怎麽辦？What if I go the wrong way?
舅舅感歎：“還真是回老家啊！如果我走錯路了，怎麽辦？”
我回答：“不論你在哪兒，西天極樂世界，還是龍宮，地獄，還是和玉皇大帝在一起，你都是‘想去哪兒去哪兒，立刻就到’。對了！劉健君當時告訴我，可得注意點兒：你別把你舅舅送錯地方了！”
舅舅問：“怎麽還能送錯地方？”
Uncle exclaimed: "It's really back home! What if I go the wrong way?"
I replied: "No matter where you are, the Western Paradise of Ultimate Bliss, the Dragon's Palace, Hell, or with the Jade Emperor, you are 'going wherever you think of simultaneously. ' Right! Eve Liu told me at the time, be careful: you don't send your uncle to the wrong place!"
The uncle asked: "How could it be sent to the wrong place?"
我回答：“劉健君說有。就在她們醫院裏，有個老太太，她理想很特別，想下輩子在一個什麽庵做個侍女。超渡的法師講完離開後，她就不明白了。後來，那個老太太的家人就問那個法師是不是給講錯地方了？那個法師說：‘地方是真的錯不了，全中國64種宗教都去那一個地方，就是用詞或說法不一樣。對於基督教和伊斯蘭教徒，我們也是這麽超渡的，就是換個名字，送他們去見上帝或者安拉。”
I answered: "Eve Liu said yes. In their hospital, there was an old lady with very special ideals. She wanted to be a maid in some nunnery in her next life. After the juristic teacher finished speaking and left, she got confused. Later, the old lady's family asked the juristic teacher if he had sent her the wrong place. The teacher said, ‘The place is not wrong. All 64 religions (including Christian and Islam) in China go to that same place, but the words or expressions are different." Christians and Muslims also are transcendently ferried in this way, just by changing their names and sending them to see God or Allah.”
舅舅問：“怎麽所有宗教都一樣？”
我回答：“劉健君從小就聽她爸爸給別人講這個，她研究生實習的時候，發現法師到醫院超渡將死的病人。她跟那些法師熟了，就問他們。她發現，所有的法師都用這幾句話，都用這幾個道理來超渡，不同的宗教說法和用詞不一樣，比如神教把無意識稱作神，佛教稱作佛，現代心理學稱作無意識，都是人們所說的良心。”
Uncle asked: "Why are all religions the same?"
I answered: "Eve Liu has heard her father tell this to others since she was a child. When she was doing her postgraduate internship, she found that juristic teachers went to the hospital to transcendently ferry dying patients. She became familiar with those masters, so she asked them. She found that all the masters use these words and principles to transcend. Different religions have different expressions and terms. For example, theistic religions call the unconscious God, Buddhism calls it Buddha, and modern psychology calls it the unconscious. All are people so-called conscience.”
7.5.8 神通正等明 Heart Connects with Correct Equality Light
舅舅問：“如果我掉地獄裏了，咋辦？”
我回答：“任何情況下，都是‘想去哪兒去哪兒’。”
舅舅說：“還是這個道理！即便是我掉地獄裏了，我說天堂，就到天堂了。”
我回答：“對！這和信阿彌陀佛的人認為：“死的時候，說一聲阿彌陀佛，阿彌陀佛就回來接他去西方的極樂世界是一個道理。想啥是啥，一想就到，有願望就會立刻實現。”
Uncle asked: "What if I fall in hell?"
I replied, "In any case, to think where to go is arriving there."
My uncle said, "Or this! Even if I fall in hell, when I say heaven, I’m arriving at heaven."
I replied: "Exactly! This is the same reason that people who believe in Ometeotl Buddha think, 'When they die, say Ometeotl, and Ometeotl Buddha will come to take them to the Western World of Ultimate Bliss.' Think what you want when you want it, you will get that, and if you have a wish, it will come true immediately."
舅舅叨咕：“這說法都是真的？”
我回答：“道理是這樣的。 這是心理機製原理，機器一樣的前後序列事件。”
舅舅說：“這回我可真明白了。你說下一條吧！”
Uncle chimed in: "Are these claims all true?"
I replied: "The causes and effects are like this. It's the principle of psychological mechanisms, machine-like sequences of events before and after."
Uncle said: "I really understand this time. You say the next clause!"
7.5.8-2 平等 Equality
我說：“這條是神通正等明。等是說陰間，或說天堂，或說純幻覺狀態，是一個平等世界。凡是有兩條腿的都平等，平等於有四條腿的，平等於有六條腿的，平等於有多條腿的，平等於沒有腿的，平等於諸神佛世尊，平等於鳥獸魚蟲；平等於花草樹木，平等於山川河流大海等。平等的原因是無意識（古作神識）的性質，是畢竟空（如圖7.5-2）。”
舅舅說：“我知道，就是都一樣。”
我問：“他們別的法師也說了這個？”
I said: "The clause is Connection with Correct Equality Light. Equality means the afterlife, or heaven, or the state of pure hallucination, is a world of equality. All those with two legs are equal, equal to those with four legs, equal to those with six legs, equal to those with many legs, equal to those with no legs, equal to the gods and buddhas of the world, equal to the birds, animals, fish, and insects; equal to the flowers, plants, and trees, and equal to the mountains, rivers, and oceans, and so on. The reason of equality is nature of unconsciousness (aka. God-sense), is “Empty After All” (see fig. 7.5-2)."
Uncle said: "I know, it's just all the same."
I asked: "They other juristic teachers also said this?"
舅舅回答：“他們都說了；但是你說你的。”
我想了想“都一樣”，回答：“比如你到後院，那兒什麽都有，都平等。你不能瞧不起樹。在陰間，你打石頭，石頭也會蹦起來反擊，打你！必須平等對待眾生。”
舅舅驚訝了，回答：“啊！那我被石頭打了，會發生什麽事？”
我回答：“打得嚴重，那個世界就壞了。你就會去到另一個地方，生成另一個世界，就從一劫到了另一劫。”
Uncle replied: "They all said it; but you say yours."
I thought about "all the same" and replied: "For example, you go to the backyard, there is everything there, all equal. You can't look down on trees. In the afterlife, if you hit a rock, the rock will jump up and hit you back! All beings must be treated equally."
Surprised, uncle replied: "Ah! So, what happens when I get hit by a rock?"
I replied: "Hit badly, that world collapses down. You then go to another place, generate another world, and go from one catastrophe to another."
7.5.8-3 授戒 Bestowing Precept
舅舅問：“嗯！打架不好！怎樣才能不打架呢？”
我回答：“我小時候練氣功，琢磨過這個問題，就守戒有用。在陽間（即器世間）生活中心平氣和了，在那個世界（即陰間，佛教作五蘊世間，參見11.4 五蘊）裏就是平和快樂的。”
舅舅問：“他們都這麽說，但他們用書上的話說的，你是自己總結出來的。你說你的，守什麽戒？”
Uncle asked: "Hmmm! Fighting is not good! How can I stop fighting?"
I replied: "I practiced meditation when I was a child and pondered over this question, and it is useful to keep the precepts. When you have peace of mind in this Solar Light World (daily life world, Vessel World), you are peaceful and happy in that world (i.e., God’s World, Five Nodes World; cf. 11.4 Five Nodes)."
Uncle asked: "That's what they all say, but they say it using the words of a book; you summarized it yourself. What precepts do you keep when you say yours?"
我回答：“我小時候看過很多佛學雜誌。我讚同他們的說法，守十戒。前三條，一）不殺生，二）不偷盜，三）不邪淫，是約束身體行為的。四）不妄語，五）不綺語，六）不惡口，七）不兩舌，是約束語言行為的。八）不慳貪，九）不嗔恚，十）正信因果道理（參見《苦諦》）是約束意識行為的。”
我繼續說：“戒條有很多，‘三千威儀八萬四千細行（參見16.2節）’是從那些戒法算出來的。我看雜誌上的和尚們都說，這十條就完全夠用。”
I replied: "I read a lot of Buddhist magazines when I was a kid. I agree with them about keeping the Ten Precepts. The first three, 1) do not kill, 2) do not steal, and 3) do not commit heretical sex, are constraints on physical behavior. 4) not to speak delusionally, 5) not to use flowery speech, 6) not to speak of coarse ferocious language, 7) not to two-tongue (not to sow discord among people), the four are oral precepts. 8) not being greedy, 9) not being irritated, and 10) believing in causes and fruits, the last three are to constrain the intent behaviors."
I continued: "There are many precepts, and the ‘3,000 Majesties 108,000 Enchantments (see Section 16.2)’ are calculated out from those precepts. The monks in the magazines I read say that these ten are perfectly adequate."
舅舅回答：“我明白了，這就行！”
我說：“戒法就是佛法的法，俗稱天條。正等明的‘正’是說戒法是正確的。‘等’字就是前麵說的平等。‘明’字是說那個世界會變得越來越光明，直至常寂光天（即插圖17.5-2，亦作涅槃）。正等明是佛的覺悟，無上正等正覺的簡稱，梵語啊褥多羅三藐三菩提。”
舅舅問：“最後什麽樣兒？”
Uncle replied: "I see, that's fine!"
I said: "The precepts are Buddha’s (God’s) laws, commonly known as the Heavenly Clauses. The word 'correctness' of the “Correct Equality Light” is saying that the precepts are correct. The word Equality is the equality mentioned earlier. The word Light means that that world will become brighter and brighter until the Constant Silent Light Sky (i.e., Illustration 17.5-2, also known as Nirvana)." The ‘Correct Equality Light’ is Buddha’s (or God’s) enlightenment, is short for Non-Upper Correct-Equality Correct-Perception, Sanskrit as Anuttara Samyak Sambodhi.”
Uncle asked: "What will it look like in the end?"
我回答：“佛經說，或青、或黃、或赤、或白的常色遍處，即常寂光天，主觀和客觀是一體的了。環境不變，所以人沒有記憶。這事就是有人經曆過，回來後，根據記憶說的。”
舅舅說：“我琢磨也是那麽回事，都是死人又活過來了的經曆。然後，有像你這樣的，練過氣功的，經曆過，一看，啊，是這麽回事！”
我說：“佛說，‘全世界所有人的工作，我的工作最好，佛座人人都應該坐。這正等明座位解脫力極強，你不坐不得解脫，你一坐很快就解脫了’。 這條也需要練習。”
舅舅問：“怎麽練？”
I replied: "Buddhist sutras say that the Constant Silent Light Sky of turquoise, or yellow, or red, or white is pervasive, where subjectivity and objectivity are merged as oneness. The environment does not change, so one has no memory of it. This is the case of someone who has experienced it, comes back, and speaks from memory."
Uncle said: "I figured it was something like that, all the experiences of dead people coming back to life. Then there are those like you, who have practiced meditation, who have experienced it, and look, ah, it's so true!"
I said: "Buddha said that I have the best job of all the people in the world, and that everyone should sit on the Buddha's seat. This seat of Correct Equality Light is extremely liberating; you can't be liberated if you don't sit on, and you're quickly liberated once you sit on. This clause also needs to be practiced."
Uncle asked: "How do I practice?"
我回答：“你就作為上帝或佛，用這幾句超渡（拯救）那張桌子，這座房子，花草樹木，山川河流，或者山神土地，四海龍王，等等；不超渡人，‘應化非真’。”
舅舅問：“為什麽要超渡假的，不能超渡真的？”
我回答：“佛經上是這麽說的，不是你一定不能超渡人，而是說超渡那些假的效果好。”
I replied: "Just as God or Buddha, you use these clauses to transcendently ferry (to save) that table, this house, flowers, plants, trees, mountains, rivers, or gods and goddesses of mountains and lands, dragon-kings of the four seas, and so on; not transcending people, ‘should transcend those not real'."
Uncle asked: "Why should we transcend those fake and not the real ones?"
I replied: "That's what the sutras say, it's not that you necessarily can't transcend people, but that transcending those that are fake works the best."
7.5.8-4 授記 Bestowing Remembrance
我又從開始重講。舅舅也試著超渡我，還說：“這回我可真明白了，我感覺全身像似透明了似的，以前的那些全身都不舒服，都不見了；當然，肺癌還是那麽疼。”
我感覺驚訝，這麽快！說：“我向同學劉健君學習這事的時候，她說她爸自己說的，‘他能把人說明白得像似全身透明似的’。”
舅舅說：“我說的是真的；她爸，像你說的似的，是活佛。我真信！沈陽是個老城，有幾個活佛不奇怪。”
I started to re-tell it from the beginning again. Uncle also tried to transcendently ferry me, and said, "This time I really understand, I feel as if my whole body is transparent, and all those previous discomforts all over my body are gone; of course, the lung cancer still hurts so much."
I feel surprised, so soon! Said: "I learn this from my classmate Eve Liu, she said her father said himself, 'he can make people understand like as if the whole body is transparent'."
Uncle said: "What I said is true; her father, like you said, is a living Buddha. I really believe! Shenyang is an old city; it is not strange to have a few living Buddhas."
我說：“我從佛學書上看過，等明天早上，你再回憶一遍咱倆的談話，就算覺悟了。我認為你已經得到了入流果（參見15.2.4 四離係果）。入流是進入了聖道流，就是入門了，是小乘佛教中的第一個果位，一果聖人。我可不是瞎說。我以前在雜誌上看過，他們評估證得入流果有六項條件。我跟你說的這些和那些條件是對應的，內容隻多不少。這個成就可不低呀！許多和尚、尼姑忙了大半輩子，也不敢說自己證得了入流果。 這是因為，我說了，你就信了！”
I said: "I've read about it in a Buddhist book, and tomorrow morning, when you recall our conversation, you'll be enlightened. I think you have attained the Entering Stream Fruit (see 15.2.4 Four Off-is Fruits). To enter the stream is to enter the stream of the holy path, that is the first fruit sage in Hinayana Buddhism. I'm not making this up. I've read in magazines before that they assess that there are six conditions for attaining the first fruit sage. What I'm telling you corresponds to those conditions. This is not a low achievement! Many monks and nuns have been busy for most of their lives, but they don't dare to say that they have attained the Entering Stream Fruit. This is because, when I say it, you believe it!"
舅舅說：“我知道！我自己也認為明白了！咱爺倆有緣！ 你不知道，這幾句話我學了八年多了。你二哥給我請了六七個法師了。另外，前街的XXX，是我從小的朋友，是法師，他一個人就給我講了十來遍了。”
我問舅舅：“我講的，和那幾位法師比起來怎麽樣？”
舅舅回答：“講得挺好！比他們大多數的法師強！”
Uncle said: "I know! I think I understand it myself! We are destined to be together as masters! You don't know that I've been learning these words for more than six months. Your second brother has hired six or seven juristic teachers for me. In addition, XXX on Front Street, a friend of mine since I was a child, is a juristic teacher, and he alone has taught me dozen times."
I asked: "How does my preaching compare to those juristic teachers?"
Uncle replied: "The preaching is quite good! It's better than most of those juristic teachers!"
我興奮地說：“我感覺我今天挺聰明！不知咋回事，劉健君給我講得，不多不少，我全想起來了，全用上了！”
舅舅笑著說：“我發現了，畢竟第一次給人送終，有些緊張。我發現你不知道下麵該說什麽了，我就提醒你。你的素質真好，我一問，你連想都不想，張嘴就回答！”
我恍然大悟，說：“我才明白，我怎麽把劉健君說的話全記住了呢！原來是你引導著我們的談話。”
I said excitedly: "I feel like I'm pretty smart today! I don't know what happened, but what Eve Liu told me, no more, no less, I remembered it all and used it all!"
Uncle laughed and said: "I realized that, after all, it's the first time you've given a sermon, so you're a bit nervous. I realized you didn't know what to say next, so I reminded you. You have such good qualities, when I ask, you don't even think about it, you open your mouth and answer!"
I realized and said: "I just realized how I remembered everything Eve Liu said! So, it was you who guided our conversation."
