不应把会供当成吃肉的借口
【中英文连载—慧灯之光】
《The Right View》(136)《素食的意义》
Nevertheless，those people do not represent Vajrayana，Tibetan Buddhism, or the Tibetan Sangha. As a matter of fact, there are quite a few vegetarians among practitioners in Tibet. One example is Shabkar，author of Flight of the Garuda, also a great practitioner. Another is Nyala Pema Dundul of Xinlong County, a realized master who had attained the rainbow body. His was no ordinary attainment as no trace of his physical body was found after he passed away. These masters used to eat meat as well, but they later vowed to stop forever. Other examples include Thubga Rinpoche who was the master of H.H. Jigme Phuntsok Rinpoche, and Patrul Rinpoche’s guru who was a disciple of Rigdzin Jigme Lingpa. These and many other eminent practitioners all pledged to be vegetarian. While it is a fact that some practitioners in Tibet eat meat, it does not mean that all Tibetan practitioners do or that the scriptures condone this behavior. One cannot find anywhere in either the Mahayana sutras or the Vajrayana tantras that deem meat eating acceptable.
可是，这不能代表密宗，不能代表藏传佛教，也不能代表西藏的僧团。事实上，在西藏的修行人中，有很多素食者。如写《大鹏振翅大圆满》的夏嘎巴，是一位非常了不起的成就者；还有新龙的白玛登德活佛，他已是证得虹身的大成就者，那不是一般的成就，而是真正在圆寂后连肉体都没有留下。虽然他们起初也吃肉，但后来却发誓断绝肉食。又如华智仁波切的上师，即智悲光尊者的弟子，也是非常了不起的成就者；还有法王如意宝的上师托嘎仁波切，他们也发誓吃素。当然，还有很多很多的高僧大德都是这样。所以，虽然西藏有些修行人吃肉，但是，这不代表所有的人，也不代表经典。大乘经典和密乘《续部》中都没讲可以吃肉。
One thing does worry me though. Some practitioners from China who used to be vegetarian went to Tibet to study Vajrayana. Instead of learning the essence of Tibetan Buddhism, they adopted the bad habit of consuming meat, even to the point of being excessive sometimes. They believe this is the way of real Vajrayana, and that as a yogi of Vajrayana, eating meat is only right and natural. There are some Chinese monastics who claim to be Vajrayana practitioners after returning to China from Tibet. Clad in the monastic robes, they buy lots of meat and alcohol for the ganachakra. After reading the relevant text for the occasion, they start to feast on the food and the alcohol. This is their idea of a ganachakra. Many ill-informed lay Buddhists also think that alcohol is nectar of the gods，and that eating meat is not a problem. They even look down on those of the exoteric schools who still remain vegetarian. All of these views and attitudes are wrong and must be corrected.
有一种情况实在令人担忧：一些在内地原本吃素的修行人，在入藏修学密宗后，没有学到藏传佛教的精髓，却将吃肉的恶习继承得青出于蓝而胜于蓝。他们认为这就是真正的密宗，作为密宗的瑜伽行者，吃肉是理所当然之事。有些汉僧从藏地回到内地后，披个袈裟自称是学密者，会供时买一大堆酒肉，对着酒肉念个仪轨就开始吃肉喝酒，自认为这就是会供。很多无知的居士也这样认为：酒是甘露，吃肉也没有问题。学显宗的仍在坚持素食，很多学密的人还看不起他们。其实这些都是不对的，应该纠正这些错误观点。
But we still need valid proof to support the call for corrections. This we will discuss from the perspectives of the three vehicles: Theravada, exoteric Mahayana and Vajrayana. Let us see how they treat the subject of meat eating.
当然，即使要纠正，也需要有依据。下面就讲三个方面的根据：第一是小乘的；第二是大乘显宗的；第三是密宗的。让我们来看看这三个宗派是如何看待吃肉的。
未完待续
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