The Paramita of Forbearance by Tai Situ Rinpoche

This too can be explained through three principal aspects. The first is to refrain from hurting those who have hurt us. The second is to cope with whatever suffering we have to endure, without fighting it uselessly or developing strong feelings of resentment. The third is to have confidence in the ultimate truth.

Non-retaliation means that when someone hits us, abuses us, does anything to injure us, our possessions or those dear to us, or anything which might increase our anger, we do not react negatively. Very simply, it means that when we are struck, if we hit that person in return then they have really struck us; if we do not retaliate, they have not really struck us. Furthermore, it is not that their blow came from nowhere. It arose from causes and conditions created in the past; it is the result of some cause that we ourselves have generated. By just accepting that blow, the cause of that particular suffering is removed, and at the same time the blow itself can become the object of diligent practice. Thus the striking becomes beneficial rather than harmful.

This is a very easy thing to say but very hard to practice. This was especially true in Tibet where, through the cultural conditioning which totally ignored the proper way of dealing with the situation, anyone who did not retaliate when struck was looked down upon; they felt ashamed. I saw, though, something which really amazed me when I was in Sikkim. There was a monk there who was a very nice and very funny man. One day he made a frivolous comment to another monk who was short-tempered. This other monk was angered by his remarks and first kicked him and then struck him on the head with a piece of wood. The monk who had been struck remained as soft as cotton, without getting uptight or angry and said, “Thank you, thank you very much. If there was no one with anger, I would never be able to develop my forbearance. Thank you.” He really meant what he was saying. When such a situation arises we have to be ready to cope with it in that way. We have to begin with the most simple things: first, when someone says something annoying but not very important then we just say, “Yes, yes – it’s very true.” We do not really mean that but it saves argument and we must avoid being led into argument. What they say is just words. By developing forbearance on the less relevant things, we will eventually be able to deal with the difficult ones.

The second aspect of forbearance concerns not avoiding suffering. It does not mean that we should look for suffering or be happy to suffer, even if it does sound like that. From beginningless time until the present, each individual being has been suffering in the six realms of existence. During that enormous span of time it is certain that we have suffered billions of centuries in the hell realms, billions of centuries in the animal realm and so forth. In one way, it could be said that all that suffering was beneficial because we are here at present and have little suffering. In another way, it has not really done much good. Now as we sit down to a session of meditation, we have very little forbearance or patience, and it is a great effort to sit in the right posture, form the right attitude of mind and recite the necessary things. If we do have the forbearance, it will be highly beneficial for both ourselves and others. Buddha practised intensively for six years on the banks of the river Neranjara before achieving his enlightenment at Bodh Gaya. The result of his endeavour has endured until the present day and will continue until the end of everything. That benefit was not only for this planet but for all beings in all states. Thus, we should not regard as difficulties all our petty troubles encountered in meditation and Dharma practice.

Sometimes we do suffer intensely, when we are sick and so on. When we are sick we should resort to medicines and when we get into trouble with people we should try to get out of that trouble. Definitely. However, our attitude to the suffering and the trouble should not be one that defines them as solely negative. Suffering is like a broom that sweeps away the causes of suffering and when we understand this then the suffering is reduced to its true stature. Without the understanding it tends to become amplified to twice, ten or a hundred times its true size. The way we develop our understanding is to think, “The suffering that I am now experiencing is the result of previous karmic causes. Just as I do not want to suffer, neither does any being. Thus may this present suffering be of true benefit in removing the sufferings of all beings.” In such a way we mentally take the sufferings of all beings to ourselves and remove them by our own suffering.

If we do not do this with the fullest confidence and if there is no karmic connection between ourselves and those suffering whereby their suffering can be removed by us, then this practice can only benefit our Mind Training and cannot actually help them. If we really mean what we think then it can accomplish much more than just the taking of their suffering to ourselves. Practice involving such thinking is called tonglen in Tibetan: taking (len) the sufferings of others and giving (tong) them our happiness.

The third sort of forbearance is to have confidence in the excellent qualities of the Three Jewels. It comes about through taking refuge in the Buddha, Dharma and Sangha and through practising Dharma. We should constantly remember to seek our inspiration in the Three Jewels and to apply ourselves to comprehending the absolute and relative aspects of truth. In the relative world, karma, cause and effect, exist and we should do good and avoid bad action. In the absolute truth there is neither good nor bad and all is seen as illusion. To strive hard to understand these two simultaneous levels of truth, hard for most people to grasp, especially to understand the absolute, is to forbear the ultimate truth.

We start the practice of this third aspect from a very basic position, such as the understanding of the precious human existence, how good our life is and how we can do whatever we wish with it. We have exactly what is right for us to be good – all the required qualities are present in this precious human body. Since we have these qualities it would be a waste not to use them. If a poor family has a hundred kilos of gold buried beneath the floor of their house and yet do not dig it up to use it to buy food and so forth, then they are wasting the gold’s value, it serves for nothing. In exactly the same way is our human life of great value ; it is extremely precious but if we do not use it, it is just wasted. It will not last very long. By developing such understanding to the point where we use our lives to the full, and then deepening the understanding step by step, we cultivate this third aspect of forbearance.

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Son, after realising the things of this world are unreal, there is little benefit in dwelling in solitude. When the falsehoods of phenomenal appearances have collapsed into their own nature (emptiness), and the unaltered nature of phenomena has been recognised – Do not nit-pick the subtle concepts of grasping and grasped or attach to the contaminated virtuous deeds. Please maintain the stronghold of the vast expanse of primordial pure nature.

– Padmasambhava, Guru Rinpoche

A Special Message from His Holiness the Dalai Lama March 30, 2020

My dear brothers and sisters,

I am writing these words in response to repeated requests from many people around the world. Today, we are passing through an exceptionally difficult time due to the outbreak of the coronavirus pandemic.

In addition to this, further problems confront humanity such as extreme climate change. I would like to take this opportunity to express my admiration and gratitude to governments across the world, including the Government of India, for the steps they are taking to meet these challenges.

Ancient Indian tradition describes the creation, abiding and destruction of worlds over time. Among the causes of such destruction are armed conflict and disease, which seems to accord with what we are experiencing today. However, despite the enormous challenges we face, living beings, including humans, have shown a remarkable ability to survive.

No matter how difficult the situation may be, we should employ science and human ingenuity with determination and courage to overcome the problems that confront us. Faced with threats to our health and well-being, it is natural to feel anxiety and fear. Nevertheless, I take great solace in the following wise advice to examine the problems before us: If there is something to be done — do it, without any need to worry; if there’s nothing to be done, worrying about it further will not help.

Everyone at present is doing their best to contain the spread of the coronavirus. I applaud the concerted efforts of nations to limit the threat. In particular, I appreciate the initiative India has taken with other SAARC countries to set up an emergency fund and an electronic platform to exchange information, knowledge and expertise to tackle the spread of Covid-19. This will serve as a model for dealing with such crises in future as well.

I understand that as a result of the necessary lockdowns across the world, many people are facing tremendous hardship due to a loss of livelihood. For those with no stable income life is a daily struggle for survival. I earnestly appeal to all concerned to do everything possible to care for the vulnerable members of our communities.

I offer special gratitude to the medical staff — doctors, nurses and other support personnel — who are working on the frontline to save lives at great personal risk. Their service is indeed compassion in action.

With heartfelt feelings of concern for my brothers and sisters around the world who are passing through these difficult times, I pray for an early end to this pandemic so that your peace and happiness may soon be restored.

With my prayers,
Dalai Lama

Source: https://www.dalailama.com/news/2020/a-special-message-from-his-holiness-the-dalai-lama

Singapore gives coronavirus frontliners a round of applause

SINGAPORE – At 8pm on Monday night (March 30), applause rang out across the rooftops of Singapore.

The ovation was part of Clap For #SGUnited, a campaign to get the public to show their appreciation for those on the frontlines of the fight against the coronavirus pandemic.

Whether from their windows, doors or balconies, people clapped, cheered, sang Ole and even banged saucepans.

The call was started over the weekend by British expatriate Martin Verga, who works in finance and has lived in Singapore for 10 years.

He was inspired by #ClapforNHS, which saw millions of Britons applauding National Health Service staff last Thursday, and wanted to do the same for workers here.

“For the doctors, nurses, carers, emergency services, delivery workers, warehouse workers, cleaners, supermarket staff and everyone else keeping Singapore safe and stocked at this time,” he wrote on Facebook. “We will be forever grateful.”

Mr Verga, 30, does not know exactly how many people responded to his call, though as of 8pm last night, 4,600 people had indicated they would join his event on Facebook and the comments section was filled with videos of people clapping.

“Novena was amazing,” he said of the response in his own neighbourhood. “So many claps, saucepans banging.”

At 8pm, the cheers and claps rang out in spots across the island, from Pasir Ris to Jurong.

Real estate consultant Chan Yee Yin, 50, saw the event as a chance to educate her children about the strength of community spirit and asked three generations of her family – from her parents to her five-year-old nephew and her elder daughter in Melbourne – to join in the clapping. “It’s a small thing we can do to show our appreciation.”

Author Eva Wong Nava, 51, heard about the event from a friend and shared it with many in her network. “I thought it was such a wonderful way to show support for the key workers who are keeping us safe, alive and comfortable in this trying time,” she said.

Her sister is a doctor in the United States and her husband’s family live in Bergamo, Italy, which has been devastated by the coronavirus. She says she clapped for her loved ones too, and for those who are risking their lives to keep them safe. “This virus needs a united humanity to stand together.”

A 31-year-old healthcare worker who gave his name as Kai said coming home to the clapping was very encouraging. “It does brighten me up a little after a long day at work.”

Source: https://str.sg/JYYK

不玩神我塑體面‧直學佛陀持法統 仁俊長老

佛弟子面對的兩個論題：神我與佛陀。修學的當務之急，首須將這二者的界定劃清了，「內」「外」的邪與正，是與非，才不再模棱、混淆，「認賊作子」。這，首須重視呀！

「自我」與「神我」，這是一般凡外招感生死的總根源。看起來，好像在佛門中出家的五衆，遠離了外道知見、作爲，但是，不曾或不肯親近善知識聞熏正法，如理思惟、修學的，照常的和外道一樣；甚至有以外道「方術」眩惑信施，以遂己欲私者：據我所知（見）的，中國佛教中確有這樣的比丘。這類表面「衣佛之衣，食佛之食」，其實卻成爲蠹蝕佛法的致命者（之一）！于此，我奉勸長老們，剃度時千萬要當心！

最深、最緊不過的生死之「海」與「結」，約一般凡外說，能渡得過解得開的，可說無比的難！因爲渾身渾心都被「染汙」得癡濁、顛倒。構成這濁倒的動力–自我。自我與神我，本質上看是一個，但約一般凡夫的自我說，只是于濁倒中戀生畏死，尚能于「雜染」中作些有漏善業，感致人天果報。而外道

所頑執的神我，則把他視爲生死與解脫的主因，這可說世俗妄見中最極癡昧的妄見，釋尊所以數數嚴斥外道者，在此。學佛法，應該從凡夫自我上著力調伏、拗轉；對外道的神我之見，必須決絕地汰脫、廓清。從生死悟入無生聖域，必須極嚴格地肯認：非此莫辦！

這兩種我，不但泛常的凡夫不能擇辨，就連一般出家佛弟子，辨識清楚的也很少。由于這個原因，出家弟子未曾受過佛法根本–「三法印」的聞熏、啓迪、領受，極難擺脫神我的蠱惑。因此，表面上雖被剃了，心目中見的存的，甚至表現的一切，不自覺得都被神我玩弄得團團轉。所以，沒有絕大的志誓與道心者，怎麽也脫不了神我的魔掌。寫到這裏，就深深感覺到我們的教育，一開始，就得踏踏實實的：教的人必須體解而踐導三法印，踐導得不間而日明，講行得不疏而日切，生命從生活上察檢的，生活從生死中省印的、革治的、振落的，無一不精嚴得一念不茍，一切必（正）真，盡讓學的人看個分明，驗個整足，脫盡了神我質地、情態，于是對教者體解與講行的印象，烙印般的昭顯于心目間，盤桓于學者腦海中的那個我，才會被監控、痛斥得不顯神氣！

有漏識未透過無漏智的對治、淨化，要想一下子擺脫神我的戲弄、戀染，根本不可能。染情與頑見交相形成的神我，在形形色色的活躍與變應中玩起來、耍開去，真個八面玲珑，四邊圓通，著實夠興味了！此所以有漏識愈發達，花樣的機伶面也愈多；機伶的花巧最著意的：精塑神我的風光體面，盡讓人看得、羨得、敬得宛如佛陀。精塑的神我風光體面，太迷人了！

出家弟子中有宿根，也能珍視、善用現緣的，首先覺驚厭離的，即是這個神我。與神我絕透了情，意念中體見與觸會的，不管天翻地覆或天升地平，就都安泰得不縱、不了，而能以「無上大道」爲己任。道場中有了這樣的道心弟子，施設與倡踐的法門，一一都重視討核，操持嚴淨。道風鼓振得堅正深固，道業上注照與流露的，則怎也令人觸不著、嗅不出神我氣味、氣息。我們辦的僧教育，果真教出這麽般的學僧，現代中國佛教才有前途哩！

學佛法，邁入了大路頭的（僧俗）佛弟子，兩只腳和兩只眼，就走得穩、看得明，不再墮坑落塹。正直底質與正大心術、心量，端憑這麽體持、（智光）導照、開擴的。人類中心智與心量，開擴得無著而無量，徹透底極而超越際限的，肯決的說：惟有佛陀。學佛法，克責自己成爲「法器」，「從法化生」，與（正）法而永恒同在，就得首須注意、注力這樣的開擴。諸佛的法身慧命，就是從這麽種開擴中體認、印可；印可得于精進中不間、不倦、不怯，我們才能獲得永續諸佛的法身慧命，與諸佛（菩薩）同一鼻孔出氣。

無上佛陀，由于徹覺緣起正法而成佛。所以，法，成爲學佛、見佛、成佛最究竟的准量，最光耀的明徽。法有法的體系，體系是由法的體統分列而來，所以，法的體統，亦可稱之爲法統（不是一般傳「法子」的「法統」）。佛法的法統，是循著緣起的三方面開展的：

一、緣起的對治者：「真我」，生死流轉的總根–真我，破除了他（不破「假名我」），才能獲得究竟解脫。從衆緣和合而有的假我，察析他的所以生，了無實體，卻有幻用，世出世的清淨大用，都憑此假我建立而完成。假的顯示–了無常性，有情貪愛的誘因–常，深觀無常，念頭的無常觀熟了，貪圖生（疏）了，這樣的生熟認清了，無常中的假我用切了、活了，雜染則淨落得心眼明決，沒什麽舊情態、老樣相了。

二、從現實無常的曆的啓示中，進而曠觀一切，所觸所思的，更證實了絕無真（常）我。由是而「諸法無我」的觀行，契應得不隔絕，遍應得沒戲（論耍）玩，假我就用得更熟，熟透得忘卻了真我。真爲人–爲得了無澀縮、閃藏，就這麽開始的。與真我勢不兩立的（緣起）正法，從正法中提握得緊透堅絕，三業中現行的一切，莫不從無我出發，亦不無消歸了無我。無我，盡轉化爲做人學佛的方便，學佛爲（一切）人的中道–「無上道」，對神我的神奇性、詭誕性，才斥絕得絕透情見！

三、根本佛法的二大宗趣：「無我」與「無生」。直下體解、領悟無我，情見被察治得不潛滋、不活躍，意念中無生無滅的聖域–「涅盤寂靜」，則依持、趣向得分明、的切。學與修的辨擇、練達，一心一行貫注于此，佛法的整體：三法印，就不再脫離三業，三業則不受三雜染的系屬、驅使。三法印是佛法的體統，無我無生的修學、覺照，遵循著這個體統的統攝，一切凡外的自我與神我的見與行，佛弟子們才肯得、敢得絕情地撇脫！

現在中國佛教現象太混濫了！我奉勸弟子們盡快、盡力：不玩神我塑體面，直學佛陀持法（體）統！

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To meditate means to realise inwardly the imperturbability of the Essence of Mind. The reason why we are perturbed is because we allow ourselves to be carried away by the circumstances we are in. Those who are able to keep their mind unperturbed, irrespective of circumstances, have attained Inner Peace.

— Venerable Hui Neng

How to Make a Spectacular Mistake by Anita Feng

Mistakes are easy. As soon as we’re born, they begin. And without fail, they mark our inevitable rite of passage in the long, drawn out business of growing up. Hot stoves hurt. Hitting your brother is not nice. What we make up in our own minds is mistaken, over and over again, for reality.

It reminds me of some of the challenges of being a parent — a job that provides endless opportunities for error. In particular, I remember an incident when my son was a sophomore in high school, close to flunking yet another class. We both knew he was smart enough to do well, if he could just remember to do his homework and turn it in. One day I had reached such a point of frustration that I turned to him and said, “Look, do you want to continue on like this and end up working as a truck driver for the rest of your life, or do you want to get with the program and make something out of yourself?”

This was not my shining moment as a parent. There I was, with already twenty years of meditation practice under my belt, and I was throwing a completely dualistic fabrication of a story at him that was more a reflection of my lack of composure than anything else. For one thing, what’s wrong with driving a truck? And surely, there would be a great many opportunities beyond that, regardless of his scholastic achievements or lack thereof.

The saving grace was that I saw what I was doing right away. This is what meditation offers us. The fruit of our practice is not miraculously never making mistakes again. It is, rather, seeing clearly what’s actually going on, so that we can then find our fitting course of action.

A few days after that incident with my son, I was driving him to school. He was unprepared, as usual. But this time I simply asked him, “Are you really suffering?”

He said, “Yes.”

“Then why don’t you quit school? We’ll figure out something else, okay?”

We were both stunned. I hadn’t planned on saying that. We had never discussed the possibility before, even though my son had suffered difficulties and indignities in school since kindergarten. Now, suddenly, our world opened up to change.

To make a long story short, over the course of the next few years we cobbled together an unconventional learning experience for him. He ended up graduating from the University of Washington with honours and went on to establish himself in a rich and stimulating career and life.

While this may seem to be an over-tidy account of failure and redemption, it provides an example of ordinary human life. Many of us were raised by imperfect parents and schooled as apprentice human beings in a sometimes dysfunctional world. Whether the upbringing was overbearing or lax, painful or coddled, at a certain point we were let loose. Mayhem ensued. Which way to go? Here and there, gross and minor errors appeared.

Mistakes are inevitable and in order to live a meaningful life, we have to, first of all, resist buying into a narrative of failure. Instead, we pick up the pieces and transmute them into a fitting, beautiful change.

In other words, it’s all about the repair.

In Japan, in a practice dating back to the fifteenth century, highly skilled craftspeople developed the craft of pottery repair into a fine art, called kintsugi. The process basically consists of repairing broken pottery with lacquer that’s dusted and burnished with powdered gold. Rather than trying to hide the flaws, the pieces of bowls or pots or plates are lovingly reassembled and the lines where they were broken become highlighted with gold, marking them as precious objects honoured and even prized for their imperfections.

In kintsugi, the reality of brokenness represents an opportunity for the transformation of consciousness. What a wonderful metaphor for our lives. During the years while my son was in school, I was continually called upon to let go of my idea of what his and our reality should be. And on the other hand, we also had to be careful not to give up or deny the truth of our challenges. It was not an option to say that we were in a hopeless mess and leave it at that.

What to do? This kintsugi art of golden repair requires, first of all, a clear-eyed seeing of what is. All the fabricated stories about how impossible the situation is, or how our devastations might be assigned, categorised, or clung to — all are brushed away. A space is made clear for repair.

From that place, we can find the pieces through inquiry, as I did when I managed to finally ask my son, “Are you suffering?” Once found, the pieces can be assembled. Present moment reality, along with the love and compassion we bear for it, provides the glue. The gold dust is, I suspect, the wonder of being so unmistakably alive.

Recently I met up with my son for lunch and we were talking over some old times. I asked if he remembered that incident from high school, twenty years ago, when I told him that he was going to end up as a truck driver if he didn’t start doing his homework. He didn’t remember it, and laughed when I described how ashamed I was of my reactive, dualistic behaviour then.

But then, somewhat sheepishly, my son smiled and said that he and his partner were now struggling with their son, my beloved ten-year-old grandson, who had begun to develop a stubborn aversion to doing his homework, just like his equally beloved father.

And so it goes, the fragile, spectacular process of taking up what is broken and making repairs begins all over again. Just imagine the fine art of kintsugi extended so thoroughly throughout time and space, tenderly addressing every conceivable broken place until all of it is sheer gold. May it be so.

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Through being partial towards our lama, lineage and practice, we believe we are upholding them. But to praise our own side whilst disparaging others is the source of attachment and aversion. ‘To give all this up’ is my heart advice.

— Longchenpa

色身生活与法身生活 斌宗法师

前言

所谓色身：乃是佛教一种述语，在一般人叫做身体，它是揽父精母血及四大种的地水火风所构成，而具有鼻目嘴等五官及两手两脚之四肢，圆颅方顶，有形有质之一个人的躯壳，谓之色身。

一切饮食起居动作等叫做‘生活’，所谓既有这个色身，当然要依赖饮食等各方面来维持生活，才能够生存于世间，这叫做色身生活。

法身：也是佛教的一种述语，它的道理很深奥，范圉很广博，非短时间所能说明。简单来说，理智所成的法性之体叫做法身——是清净离垢妙极之身，非同父母所生的粗陋垢秽生灭之身，乃个个不无，人人本具之佛性也。在佛经上有处称它为心(真心)或称为性(本性)，是名异而义同。然而有人称它为精神，其实精神二字不过是人的一种精灵神气而已，只可拿来做心的表示，不可当为事实。换句话说，要把它当做代用品的看法，不能切实地去承认它为真心。假使要普遍而使人易懂的话，这个讲题也无妨改为‘物质生活与精神生活’。可是在座的诸位都是佛教徒，还是根据佛教的名词来讲，家内人说家内话比较亲切一点，今就依照这个题目讲下去。

1、色身和法身的生活是要兼顾的

人生在世，无论那一个都需要生活，然而要维持这色身的生活，谁也不能逃而免了衣食住之三要素。因为衣能保身，食能养身，住能安身，三者缺一不成，人生如果缺欠了物质生活的衣食住，色身上就要受到困苦。因此世人一生劳动不息，奔忙至死，总为著这三件事，固然这是人生不可缺的事，然若只为此则同一般动物，此生彼灭是毫无人生的价值，故人生岂只为穿衣、吃饭、住房子而来的吗？若此则成为衣架、饭桶了，怎能谈得上万物之灵呢？可是此外还有一个法身慧命的生活，也要衣食住的啊！况且这法身生活比较色身生活还来得重要，奈何世人毫不加意地任凭这个主人翁冻馁著，却一向都不去关心它，委实太没打算哩！可说是众生的一种颠倒吧！当知色身和法身的两种生活却要兼顾的理由是缺了色身生活，就要受到饥寒等的困苦，缺了法身生活是会被一切烦恼所祸害。

试看：我们当比丘(译为乞士)的乞士二字的解释，乞有外乞和内乞的两种意义，外向檀越(施主)乞化食粮以养色身，内向佛法乞求真理以资慧命(法身)叫做乞士，这不是明显地对我们开示色身和法身都要生活吗？

2、法身生活是什么？

色身是父母所生血肉之躯，当然要依赖物质的衣食住来生活，然而法身是无形无相的理智之体，却用不著这些东西。究竟什么是法身的生活呢？简单来说就是佛法。然而佛法中最重要的纲领要算戒、定、慧三无漏学，尤其是为佛教修学人唯一不可缺的条件，那末戒定慧就是法身的衣食住了，这戒定慧三字为法身生活上最紧要而不可缺一的三要素。这法身生活也可以叫做心灵生活，是以道德和真理是心灵的生活。

3、戒定慧为法身生活的要素

然而怎样以见得戒定慧为法身生活呢？我来举一个譬喻：‘戒’犹如衣，因为戒能防非止恶，好像衣能蔽体御寒。‘定’犹如住，因其定能静虑证心，好像房屋可供休息安住。‘慧’犹如食，因其慧能断惑证真，好像饮食能除饥渴之苦(如断惑)，得到饱满之乐(如证真)。

我们如果能够受持戒学，即不起贪心，因而能得到知足无求之乐，自然没有贪的烦恼来侵搅而感受到何等的痛苦，且能令我们一心精进修行，这就是法身生活上的衣，正如衣服充足的人非仅为著严饰身体之用，同时也不致受到寒冻之苦，或裸裎之丑。

能受持定学的人，自能降伏嗔怒烦恼，常护寂静轻安之乐，心不受妄想散乱所搅，能够专志向道，这就是法身生活上的住，正如有家有室的人，自然得到安身之乐，同时也免受那瓢泊无归之苦。

能够修持慧学的人，自无愚痴行动，且能明解真理，证悟圣道，即心常朗然，得到无限的乐趣，禅悦为食，法喜充满，这便是法身生活上的食，正如饮食丰裕的人，尽管享受饲满之乐，并且不受饥冻所苦。

反过来说：我们学佛的人，如果不能守持戒律的话，则易起贪欲等心，追求世间五欲，念念不舍，常为贪等烦恼所苦，终至做出破戒违道的种种坏事来，玷污佛门，被世摈斥，自招苦报，遗害一生，这样一来，您看苦不苦呢？这就是法身缺少了衣的生活。若扩言之，世间无论何人，如没有戒律者，非仅常被贪心等的烦恼所侵搅，感受到种种的苦闷，乃至影响到一生的行为做出犯法违理，奸淫窃盗等的一切坏事来，结果被法律制裁，非但受身体上刑罚之痛苦，同时心理上难免要受著懊恼悔恨的打击，正如没有衣服穿的人，不是仅受寒冻之苦，赤身露体还是一种极丑陋的事。

我们学佛的人，如不修禅定的话，则心常散乱，妄想奔驰，像无羁野马一样，不易制止，自然易被一切境界所摇动，没有一定的宗旨和趣向，无论修那一种的行门都不容易成功，到底道业无成，误了一生，是多么可惜呢！这就是法身缺少了住的生活。扩而言之，无论何人，如果没有定力者，非仅常受嗔恚等的烦恼来恼乱心灵而感痛苦，乃至能影响到一生的行为。所谓无决断性，凡事没有把握，像水一般决之东流则东流，决之西流则西流，无论何等事业都不容易做成，到底无所成就，同时也免不了心灵上要受到无趣向和安慰的痛苦，这不是像没有家屋住的常在歧路彷徉，无所归宿一样痛苦的吗？

我们学佛的人，若不修智慧的话，则邪正莫辨，真假不识，对于任何的事理都分不清楚，盲修瞎炼，容易做出那非因计因，非果计果的邪行来，怎么谈得到修无上道，证佛圣果的话呢？懵懵然的空负一生，一点真理也不懂，不是很可怜吗？这就是法身缺乏食的生活。扩而言之，无论何人，如果没有智慧，非仅不明圣道，不识真理而已，乃至能够影响到一生的行为，不知善恶，不识因果，认假作真，以是为非，一生胡作妄为，到死也做不出像样或正当的事来，反而做出许多乱七八糟的痴呆行为出来，浑浑噩噩地过著愚痴生涯，空负一生，一点目的也没有，这种人您看怎样？不是像没有饭吃，受那饥饿困苦一样的可怜吗？

由此观之，戒定慧为法身生活的要素，虽是一种譬喻，若细加研究，似乎还是一种重要而切实的事哩，大家以为然否？如果法身没有戒定慧的滋润生活，我想也会像色身受到冻馁的困苦——贪嗔痴等的烦恼，侵搅著心灵所受的痛苦就是法身的冻馁哪！

4、证明法身生活比色身生活更为重要

复次，色身生活纵然得到美满，可是若无法身生活来保护它，恐怕不能够如意安享！比如：遇到一种拂逆之事，心理有点烦恼不快乐，尽管吃的是山珍海味，穿的是绫罗纺丝，住的是洋楼杰阁，坐的是沙发、大理石椅，总觉得不如意，我敢下一个武断：心灵如果没有得到了安慰，任您怎么吃得佳、穿得美、住得好，结果得不到实际的享乐。我举一个故事来证明：从前有一位大富翁，家财万贯，高楼大屋，锦衣玉食，娇妻美妾，一切的一切都是俱足美满无缺，照物质方面看来，可谓极尽人生的富贵了，不知要怎样的享乐才对，可是他每日为著妻妾的赌气和吵闹，以及家庭琐事，种种的风波，一切的环境，搅得心常不安，痛苦难堪，日夜在烦恼窟里过生活，嗔怒愁怨，时不离刻，弄得精神憔悴，身形枯瘦，虽然锦簇花团，总觉得坐卧不安，炊金馔玉都不适口……。根本原因就是没有法身生活来保护它之所以然。这法身生活的意思，也可以称为道德的心理生活，还是一种内心的道德修养。

讲到这里，我不厌烦的再来申明一种意思，我们一个人如果没有道德修养，那就是没有道德的人了，虽然侥幸给它得到了功名富贵，荣极一时，可是推究它的根源，不是由争夺而有，便是从欺诈得来，甚至谋害人命者。例如：贪官污吏的发财，是由峻削民膏所得来的，这一类人惯用那恃权威倚势力的手段来欺侮贫弱，压迫良善，侵害民胞，您看这种人能够得到如意长久的享乐吗？那天灾人祸，因果循环的报应，岂能逃免呢？我想不久终有倒楣之一日。迨其失败时，所获得的结果是怎样，我不忍说，也不忍闻。就是末倒楣时，也难免要受一般人的咒骂和仇视，以及含冤者伺隙寻仇的不安，故若不是有道德的修养，根本就获不到安全的享乐？虽美满色身生活，固然是人生所要求而且最欢迎的，可是同时也少不了道德修养的法身生活来保护它，尤其是要以法身生活为主体，色身生活次之。理由是：若得到充分的法身生活，就是缺欠些色身生活也觉不怎样要紧，而法身生活是绝对不容缺的。旷观古来许多大德高僧，他们的物质生活都是粗衣淡粥，或者岩栖涧饮，在常人看来非常刻苦，且认为是一种无聊的可怜生活，可是他们呢？没有一切尘劳烦恼所牵累，声色货利所诱惑，以天地为家，以法界为心，无挂无碍，心无拘束，所行自在的能随缘，这种法身生活的乐道境界是何等超绝呢？这不是法身生活的享乐胜过色身生活的一种明证吗？我再来举一个证明，孔子在“论语”上赞叹颜回说：一箪食，一瓢饮，在陋巷人不堪其忧，回也不改其乐，贤哉回也。——‘发愤忘食，乐以忘忧’——‘朝闻道夕死可矣’——‘不知老之将至’。这都是真理生活战胜物质生活的一种表示。至于‘君子谋道不谋食，忧道不忧贫’，也就是这个意思。如果色身和法身的两种生活都能够得到圆满无缺，那是再好没有了。

5、缺了法身生活比较缺了色身生活更为利害

我们生在世间上，自豪为万物之灵的一个人，如果单单为著物质的享乐，仆仆一生，劳劳一世，同万物而生灭，是毫无意义的！不是有所谓空负人生的吗？肯发心学佛修行的人，也就能够为法身谋生活，这可谓不负人生了！要知道缺点些物质方面的衣食住，不过是色身的生活上受困苦些。如果法身的生活有亏，那就更厉害了，非仅一生的心灵上，会常受贪嗔愁恨等种种烦恼的痛苦而已，乃至能造出一切恶业，依业受报，绝对跳不出因果律之外，结果要受到怎样的苦报，当然是依自己所做的恶业而判断的，所以上面我说过，‘法身生活比较色身生活更为需要’，就在这一点。

6、饿死法身慧命的结果又是怎样？

没有衣食住的生活，色身就不能够生存，可是没有戒定慧的生活，法身也会饿死的。然而死了色身，不过世间减少了一人而已，倒也不见什么妨害。如果饿死了法身的话，那就不得了呀！是会遗祸社会、国家，原因是被这贪嗔痴所作弄，做出那杀盗淫，强暴横逆的一切坏事来，搅乱天下，侵害人类自由，为国家盗贼，为社会毒虫，乃至死后受因果的报应，被驱使到什么地方受怎样的痛苦，却是不堪设想——地狱呀！饿鬼呀！畜生呀！那是没有一定的，根本就是没有戒定慧的生活，饿死了法身的所由来。我刚才不是说过吗？‘法身生活有亏损那就更厉害了，……’。反过来说，能依这无漏学的戒定慧来剿灭这贪嗔痴的三大恶魔——依戒灭贪，依定灭嗔，依慧灭痴。这贪等的恶魔如果灭掉，那么，再不会被它侵搅和遗害，非仅心灵上不受到任何的烦恼，乃至绝对受不到什么死后恶报的痛苦，自然而然的获到解脱自在，究竟安乐。这就是法身充足了生活所得的一种好结果。

7、证明法身怎样也会饿死

这人人本有的法身，是俱足无量胜妙功德，可是我们一点也得不到受用，实在太冤枉。然而要怪谁呢？罪源是在自己失打算，不肯给法身谋生活，一味让它饿死，怎么如此残忍呢？讲到这里也许会有人要起了疑问：法身既然不生不灭，怎样又说会饿死呢？古德告诉我们：‘打得念头死，许汝法身活’。念头就是贪嗔痴等的烦恼。我们没有戒定慧的培养，得不到法身的功德妙用，好像饿死一样，这是一种譬喻，如果我们能够修持戒定慧来灭掉贪嗔痴，不是打得念头死吗？贪等烦恼一灭，我们各人本具的法身就出现了，不是许汝法身活吗？因是我倡导戒定慧为法身生活，立意在这里。

8、贪嗔痴的厉害

依照上来所说，这贪等三毒确为一切烦恼的根本，一切罪恶的凶首，一切生死的根源。因其贪心一起，则五欲丛生，用心计较，非理追求，因而造出一切恶业来。嗔心一起，无天无地，弑父弑母的五逆罪恶，亦敢为之，古人所谓：‘一念嗔心起，百万障门开’。你看可怕不可怕？且当其嗔怒猛烈时，如火烧心，其痛苦更不可言喻，痴心一起，事理均迷，如梦如醉，是非颠倒，邪正莫辨，因而做出一切坏事来。这贪等的烦恼，非独能令我们心灵上得不到安宁，而常感著痛苦而已，甚至能推我们堕地狱，驱我们做畜生，拖我们去披毛戴角，你看可怕不可怕？

9、色身生活和法身生活所得到享乐的一种比较

话说回来，总之，物质上的衣食住是色身方面的生活，而佛法的戒定慧是法身方面的生活，物质方面的生活虽然得到美满——就是举世罕有的荣华富贵，还不过是色身的一种享乐而已，尤其是这物质方面的享受是乐中带苦的，其中间不能纯粹享乐故，况且多数是由苦中求来的，又无永远，最久不过数十年借给我们受用罢了。如果得到充分的真理生活是法身的安乐，这是纯乐无苦，是究竟绝待的一种胜妙安乐，非世间一切诸乐可能比较，也不是常人能够妄想得到的，究竟怎么的一种安乐呢？就是所谓：‘亲证真如’(法身)——它的境界是不可思议，俱足‘常乐我净’四德，不生不灭(常)，解脱自在(我)，寂灭永安(乐)，绝诸垢染(净)，这就是法身生活得到的一种最高度的殊胜妙乐之境界。道教也有一句‘亲证无为’，但恐怕还不是‘亲证法身’的圣境万分之一。这种理智的法身生活所得到的安乐境界，绝对不是物质上的鲜衣美食等的生活享乐所能够同日而语的。所以历代古圣先贤，都为安身立命而向这条路跑的。

10、追求法身生活的方法

然欲达到上面所说的那种胜妙安乐的境界，我敢斩钉截铁地说；非向法身生活上追求绝对不可能的。追求的方法是：一心向佛法中的三学去进取，勤修戒定慧，由戒生定，由定发慧——向摄心的戒学精进而禁止一切恶念，心常清净，自然地不做坏事，那有什么烦恼痛苦，或受任何苦报呢？解脱自在就是由这里得来的。即向静虑的定学精进，能够远离一切颠倒妄想，自然获得清安寂静之乐。向破惑的慧学精进，能够得一切智、道种智、一切种智。依一切智断见思惑，依道种智断尘沙惑，依一切种智断无明惑，三惑的烦恼既然完全灭掉，那么三德的法身自然显现，由此离一切苦，得究竟乐，这就是证著法身了！大家能够如是依法受持精进不退，保证您们有一日准会得到安身立命的。

结论

话说多了，我来作一个总结论：上面所讲的一大堆是谈色身和法身两方面的生活都不可缺的，要维持色身的生活，是向物质方面的衣食住追求，方能够得到饱暖等的安乐，然要合乎道德的生活，要培养法身的慧命，当向佛法中的戒定慧精修，自然能获到解脱等的安乐！其中所举的譬喻，不出三种：(一)若缺物质方面之衣食住的色身生活，就要感受饥寒等的困苦。譬意是：若缺了佛法方面之戒定慧的法身生活，就要受到贪嗔痴等的烦恼之侵害。(二)欲免去身体上的饥冻等痛苦，当依赖物质方面的衣食住来维持。譬意是：要除心灵上的贪嗔痴等烦恼，当用佛法方面的戒定慧去对治。(三)物质方面的衣食住得到丰裕，色身的生活自然能够享受饱暖等的安乐。譬意是：佛法方面的戒定慧受持精严，法身的生活自然获得解脱等的安乐。总而言之：戒定慧是比喻衣食住，贪嗔等是比喻饥冻等的痛苦，解脱等的安乐是比喻饱暖等的享乐。诸位仔细体会吧！大家今生有缘，能够遇到佛法，切莫错过机会，当依法奉行，切实地去精修戒定慧的三无漏学，来培养这人人本有的法身慧命，不要乖乖地让它饿死，方不愧为佛的弟子。或者诸位能够一心念佛修行，也就是修持三无漏学了。因为一心念佛则不起恶念而能三业清净就是戒，一心念佛不起妄想散乱就是定，一心念佛正念昭彰信愿坚固就是慧。

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To recognise that the nature of mind is Buddha-Nature is the beginning of the process of revealing that nature. By revealing that nature, we can dispel all the suffering and all the fears of samsara. [One needs to] recognise that our mind’s nature is Buddha-Nature, to have confidence or faith in this, and to have the aspiration and commitment to reveal this.

— 7th Dzogchen Ponlop Rinpoche