A Guide to Sang Practice
桑供修持指引
by Dodrupchen Jigme Tenpe Nyima
多竹千．吉美．滇培．尼瑪（第三世多智欽仁波切）
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!
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）
三世諸佛總集尊，一切眾生之怙主，
垂念吾等濁世眾，且以慈悲來眷顧！
雪域法教與眾生，頂巖鄔金大士主，
虔誠堅定以三門，尊崇頂禮於跟前！
三世諸佛總集尊，一切眾生之怙主，
垂念吾等濁世眾，且以慈悲來眷顧！
雪域法教與眾生，頂巖鄔金大士主，
虔誠堅定以三門，尊崇頂禮於跟前！
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.
於此的論述主題如下：藉由如幻修持，獻上如幻供養，而完成如幻資糧的積聚。藉由此因─所謂的福德資糧─我們得到果，也就是智慧的圓滿。極少難度却極具意義且極具利益的法門有四種，包括桑供、水食子１、餗供２，以及施身（供養自身）。規律且精進修持這些法門的人，將可積聚資糧、清淨遮障，特別是能平息造成我們無法成就佛法和即生覺醒的各種障礙和因素，而能如破雲而出的太陽般離於這些緣境。由於這些法門也對達證無上大圓滿的道途開展具有助益，因此我們花費精力來修持這些便頗具意義。
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.
首先，讓我們仔細看看桑供。桑供應該要「源於尊聖、材質精細且擺設美妙」。這個意思是，［桑供應該要］不受錯誤維生方式（不正業）３和吝嗇所染。五不正業和吝嗇（慳吝），是投生於餓鬼道的特定因子。如果我們像是要把身上的肉割下來那般捨不得獻供，則將無法帶來資糧的積聚，因此我們應該徹底避免之。「材質精細」的意思是，我們應該要供養第一個部分（獻新）或我們自己使用的最好部分，而不是那些我們根本不想去碰的腐敗、苦臭、殘渣物品等。後者是不會有效益的。諸佛並無任何好壞、淨污的分別，但是供品都必須要乾淨衛生，如同所說：「既然是為了累積資糧，就應該要乾淨，甚至要做得更乾淨。」關鍵重點在於，供品應該要極其乾淨且清淨而為。
‘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.
「擺設美妙」的意思是，桑供的火爐、壇桌或擺設位置等等，都要整齊排放，這是重要的。不應該只因為自己對於竭盡所能沒興趣，所以就不理會我們所聽到的教言，而讓它們歪斜或混亂。
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.
此外，無論我們在做什麼，都必須身語意合一而行，否則我們絕無可能達成任何價值意義。若我們只是口誦法本就感到滿意，心中對於修持內涵沒有任何思惟，好像木製面具的頭裡有著紙製舌頭在抖動，我們就只是事倍功半，累壞自己却效益極少。事實上，根本沒有哪個修持是只要持誦而無需觀想。這裡也一樣，桑供也是以生起次第和觀想作為基礎。
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.
簡言之，我們以念誦皈依發心文為開端，以堅定信心皈依三寶，並生起為利自他有情而發願成佛的願菩提心。若未以這兩項為前行（準備基礎），這個修持就會像是未先對靶就拉弓射箭，因此我們必須以皈依發心為始。接著，除非我們觀想自身為本尊身相─無論是哪一位本尊，否則便無法加持供品，因此我們必須自觀為本尊。從我們心中的「吽」字，出現深紅色「讓母」字，燃燒桑供的供品。從「樣母」字出現風而吹散它們，從「康母」字出現水而潔淨之。以此，供品在大本淨究竟虛空的空性、超越分別概念的法界中得以清淨。
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.
接著，再次自觀本尊，心中放射白色「嗡母」字，其有數個光圈（明點）作為裝飾，變成深而廣的珍貴器皿，佈滿整個宇宙。在這個器皿裡面，有多個代表諸佛證悟身精要的白色「嗡母」字、多個代表諸佛證悟語精要的紅色「啊」、多個代表諸佛證悟意精要的深藍「吽」，從究竟空界如雨降下。桑供的本質為空性和無瑕染的智慧甘露，能夠嚐即解脫，經由此而加持，變幻成不同賓客所能感知的各式型態。這些型態包括能刺激視覺的樣貌、能刺激聽覺的聲音、能刺激嗅覺的氣味、能刺激味覺的味道、能刺激觸覺的質地，以及各類豐裕和享用，盡皆完善、無有匱乏，是為廣大無竭之寶，就如尊聖普賢菩薩的供養雲一般。藉由「虛空藏」咒語和手印，供品［不斷地］倍數增長。接著，從自觀本尊的心中「吽」字照耀無量光芒，我們思惟因尊崇之而邀請的三寶賓客、因其功德而邀請的護法賓客、因悲憫之而邀請的六道賓客，以及製造障礙的賓客─我們的怨親債主，全數從法界究竟虛空現身為色身的型態，猶如水中驀地出現的泡沫、天空突然顯現的閃電。當我們念誦邀請賓客法本文句的同時，思惟他們是在我們面前瞬間出現，可由五官直接感知，而我們請他們入座。
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～中譯：Serena（2013.11.21-22）代表「普賢法譯小組」與大眾分享，若有錯誤、漏失或非官方稱呼，敬請各方法友來信指正及建議：sstc.roc@gmail.com。若有稍許功德，盡皆迴向上師長壽、正法長流、大地無災、眾生無難！
~~ 2014.09.24 經法友指正而修訂錯誤：多個代表諸佛證悟意精要的深藍「吽」，感恩！
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