2013年11月21日 星期四

桑供修持指引(一)~ 多竹千.吉美.滇培.尼瑪(第三世多智欽仁波切)

A Guide to Sang Practice


by Dodrupchen Jigme Tenpe Nyima


Namo guru padmakaraye!
Embodiment of all the buddhas of the past, present and future, protector of all living beings,
Consider us, the beings of this degenerate age, and care for us with your compassion!
Lord of Oddiyana, crowning ornament of the teachings and beings in this Land of Snows,
With unwavering devotion, and respectful body, speech and mind, I bow before you and offer you the crown of my head!

南無 咕如 貝瑪卡惹耶(頂禮上師蓮花生源者)

Now, the topic of discussion is as follows: it is by making illusory offerings through illusory practice that we can complete the gathering of illusory accumulations. Through this cause—namely the accumulation of merit—we can gain the result, which is the perfection of wisdom. Four such methods which involve very little difficulty and yet are exceptionally meaningful and beneficial are the offerings of sang, water tormas,[1] sur[2] and one’s own body. The individual who practises these regularly and diligently will gather the accumulations, purify the obscurations, and, in particular, will pacify any obstacles and factors that prevent the accomplishment of the Dharma and awakening in the present lifetime, becoming free of them like the sun emerging from the clouds. Since they also support our progress along the path leading to the supreme attainment of Dzogpachenpo, it makes sense for us to put our energy into practising them.


Firstly, let us consider the practice of sang. The offerings for the sang should be ‘of noble origin, fine substance and beautifully arranged’. This means that they should be untainted by wrong livelihood and stinginess. The five styles of wrong livelihood[3] and stinginess in particular are causes for rebirth as a hungry ghost. If we are as stingy with the offering substances as we would be in cutting off pieces of our own flesh then that will not result in our gathering the accumulations, so we should thoroughly avoid it. ‘Fine substances’ means that we should offer the first portion or the very best parts of the things we consume ourselves, not the things we would never touch because they have turned bad or rotten, or are too bitter, or are just the final dregs. That would not do at all. The buddhas do not have any dualistic concepts of good and bad, or clean and dirty, but everything must be clean and hygienic, as in the saying, “Since it is to gather the accumulations, it should be clean and then made even cleaner.” The crucial point is that the offering substances should be extremely clean and then made pure.


‘Beautifully arranged’ means that it is important the sang burner and so on, as well as the place where the offerings are arranged, be neatly put together and uniform. They should not be crooked or messy simply because we are keen not to over-exert ourselves and therefore disregard whatever instructions we have heard.


Furthermore, no matter what we are doing, we must co-ordinate the actions of our body, speech and mind, or we will never accomplish much of any value. If we are content simply to recite the words of the practice without any thought of what we are doing, as if our heads were wooden masks with paper tongues fluttering inside them, we will only tire ourselves out to very little effect. In fact, there is no practice at all which is to be done only by recitation without the need for visualization. Here too, the practice is based on generation-stage (kyerim) and visualization.


In brief, we begin by reciting the verses of refuge and bodhichitta, taking refuge in the Three Jewels with stable faith and trust, and generating the bodhichitta of aspiration, which is the motivation of wishing that all sentient beings, ourselves and all others, attain perfect awakening. If these two are not done as a preliminary, the practice will be like shooting an arrow without first focusing on the target, and so we must begin with refuge and bodhichitta. Then, unless we visualize ourselves in the form of the yidam deity, whichever one it might be, we will not be able to bless the offering substances, so we must visualize ourselves as the yidam. From the syllable HUNG in our heart appears a dark red syllable RAM which burns the substances of the sang offering. From the syllable YAM comes wind which scatters them, and from KHAM comes water which cleanses them. With this, they are purified within the emptiness of the absolute space of great primordial purity, the dharmadhatu beyond any conceptualization.


Then, once again visualizing ourselves as the yidam deity, from our heart emanates a white OM ornamented with circles (tiklé) of light to become the precious vessel, deep and vast in size, spreading out to fill the whole universe. Inside, white OM syllables, representing the essence of the enlightened body of all the buddhas, red AH syllables, the essence of their enlightened speech, and dark blue HUNG syllables, the essence of their enlightened mind, rain down from the absolute sphere. Having been blessed, the sang offerings, which in essence are emptiness and the immaculate wisdom nectar which liberates upon taste, take on different forms in the perception of the various guests. They appear as forms to stimulate the sense of vision, sounds to stimulate the sense of hearing, fragrances to stimulate the sense of smell, flavours to stimulate the sense of taste and tactile sensations to stimulate the sense of touch, as well as all kinds of other riches and enjoyments, all of them complete, with nothing whatsoever lacking—a vast treasure that is inexhaustible, just like the offering clouds of the noble bodhisattva Samantabhadra. Through the mantra and the mudra of the ‘treasury of space’ they are increased and multiplied. Then from the HUNG syllable at our heart—the heart of the yidam deity—come boundless rays of light, and, we consider that the Three Jewels, who are the guests invited out of respect, the protectors who are the guests invited on account of their qualities, the beings of the six classes who are the guests invited out of compassion, and the obstacle-making guests to whom we owe karmic debt all manifest in physical forms out of the absolute space of the dharmadhatu, like bubbles suddenly appearing in water or lightning flashing in the sky. At the same time as we recite the lines for inviting the guests, we consider that they appear there before us in a single instant, directly perceptible to our own senses, and we request that they take their places.




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~~ 2014.09.24 經法友指正而修訂錯誤:多個代表諸佛證悟精要的深藍「吽」,感恩!