The Gentle Rain of Benefit and Joy
Riwo Sangchö & Lungta | Tibetan Masters › Gyalse Shenpen Thaye | Tibetan Masters › Lhatsün Namkha Jigme
The Gentle Rain of Benefit and Joy
An Explanation of the Practice of Sang Offering
by Gyalse Shenpen Taye
Without ever straying from the absolute space of reality,
beyond conceptual elaboration,
You appeared as the illusory manifestation of supreme, immaculate wisdom—like the reflection of the moon in water,
Dancing playfully in an ocean of great bliss—
Glorious heruka Lhatsün, be my guide and care for me!
You appeared as the illusory manifestation of supreme, immaculate wisdom—like the reflection of the moon in water,
Dancing playfully in an ocean of great bliss—
Glorious heruka Lhatsün, be my guide and care for me!
不離實相究竟空，超越分別之戲論，
無瑕勝智之幻顯，現身如水中月影，
大樂海中嬉遊舞─
吉祥拉尊嘿魯嘎，請指引並眷顧我！
無瑕勝智之幻顯，現身如水中月影，
大樂海中嬉遊舞─
吉祥拉尊嘿魯嘎，請指引並眷顧我！
I shall now offer a brief explanation—word by word—of the
practice known
as Riwo Sangchö, which is part of the profound
Dharma-cycle of Rigdzin Sokdrup[1] that
originated as a pure vision in the treasure-like mind of the great and
accomplished vidyadhara Lhatsün Namkha Jigme.
吾將於此獻上關於山（淨）煙供修持的簡短逐字說明，此法屬於甚深法系「成就持明命力」１的一部分，該法源自於偉大且成就的持明者拉尊南開吉美如寶藏般心意（心意伏藏）的淨相。
This will be divided into two sections: I) a brief
explanation of the historical origins of the practice of sang offering; and II)
a more elaborate discussion of the text in the form of a word-by-word
commentary.
以下分兩部分：對桑供歷史淵源的簡短說明，以及對文本逐字釋義的較詳盡討論。
I) A Brief
Explanation of Sang Offering’s Historical Origins
對桑供歷史淵源的簡短說明
It has been said by some that the practice of sang
offering did not originate with teachings found in the sutras or tantras.
有些人認為，桑供修持並非源於經部或續部的法教。
Others point to passages in the sutras referring to the
Buddha’s benefactors welcoming him with the burning of incense on their roofs,
or by holding incense-burners in their hands. These, they say, describe the earliest
form of the sang practice, as do the many similar references to be found in the
tantras. Although we might classify these as offerings of sang incense to a
supermundane deity, the type of sang offering we are concerned with here has an
additional aspect, which is the focus on cleansing or purification—as indicated
by the so-called purification of impurity or contamination (mnol bsang) and the
purification of spiritual pollution or blockages _(grib bsang)_—so it is
difficult to identify these definitively as examples of genuine sang offering.
還有人指出，佛經上有著關於佛陀功德主在自己屋頂上燃香或手上握著燃香來歡迎佛陀的數個段落。他們認為這些是對最早期桑供修持型態的描述，這和續典中可找到的許多相似參考內涵是一樣的。儘管我們或許可將這些分類為獻給超凡本尊的燃香桑供，但此處我們所談及的桑供型態，還有另外一個層面，也就是對於洗潔或清淨的關注，亦即所稱的清淨染污不潔和清淨修道阻障，因此難以將這些確然地視為真正桑供修持的範例。
Still, if we speculate concerning the origins of sang, we
can say that the first aspect of the practice [i.e., the aspect of offering]
does accord with the authentic sources mentioned earlier. Then, regarding the
second aspect, purification, we can say that generally since the victorious
ones are skilful in methods and endowed with great compassion, they train
beings by whatever methods are most appropriate in any given situation. In this
case, the four naturally pure universal elements—earth, water, fire and
wind—provide numerous methods for purifying or cleansing the stains of both
temporary and ultimate obscurations. The general principles of this approach
may be illustrated by the householder Shrigupta’s verses for purifying
poisonous food.[2] Then there are also examples
which illustrate the uncommon method of purifying poison using the poison
itself, such as peacocks consuming poison or the technique of pouring liquid in
the ear.[3]
不過，若我們探究桑供的起源，我們可說，這個修持的首要層面（亦即供養的層面），的確與前述所提到的正統來源相符。至於第二個層面，清淨，我們可說，一般來說，由於勝者們都善巧方便且具足大悲，便能依照任何特定緣境而用最適當的方式來調服眾生。以此而言，自然清淨的四大普遍元素：地、水、火、風，便提供了清淨或洗潔暫時與究竟兩種遮障的大量方式。關於師利笈多這位在家人，有一段淨化有毒食物的詩偈，或可用來說明這個方式的一般原則２。其他也有關於利用毒物本身來淨化毒素的特別方法，例如孔雀食用毒素或將液體倒入耳中的技巧３。
Moreover, the texts of Secret Mantra teach countless
methods of purification employing the individual elements, according to the
particular experience and level of practitioners. The kriya tantras, for
example, teach rites of cleansing and ablution using earth and water. And the
tantras, in general, teach a number of methods, such as pacifying rites that
use fire, incense offerings carried on the wind and so on. The authenticity of
this aspect of the practice is therefore beyond question.
此外，密咒的文典中，教導了無數依照行者特定覺受和修持層次而運用個別元素的淨化方法。例如，事部續法就教導以地大和水大來洗潔和沐浴的儀式。而一般來說，續部也教導多種方法，例如運用火大來作的息災儀式，利用風大來作的燃香供養等等。因此，桑供修持的這個層面，其真實性是無庸置疑的。
We could also establish this point using logical
reasoning, because there is no end to the buddhas’ enlightened activity on
behalf of beings to be trained. In which case, this practice could be described
as a method using the element of fire in particular in order to purify
obscurations until all temporary and ultimate defilements have been cleared
away.
我們也可用邏輯推理來成立這個論點，這是因為佛陀利益所要應化眾生的佛行事業，是無有止盡的。故而，這個修持可描述為：一種使用火大來淨化遮障、直到所有暫時染污與究竟染污都清除殆盡的方法。
Historical Origins in Tibet 桑供在西藏的歷史淵源
In the past, there appeared three Dharma Kings who were
emanations of the Lords of the Three Families. Amongst these, it was during the
time of King Trisong Deutsen, who was Manjushri in person, that the second
buddha, the Great Master of Oddiyana, was invited to the Land of Snows and the
glorious, spontaneously perfect, unchanging temple of Samyé was constructed. At
that time, on one occasion the great Dharma King fell ill as a result of
spiritual pollution. When this was reported to Guru Rinpoche, he replied that
he had a method for dispelling the sickness. Clean wood was sought and then by
purifying it through the element of fire, a smoke offering was made to the
deities. The king recovered; and then, for the benefit of future generations,
the instructions on sang offering, together with its history and a description
of its benefits, were inscribed on the walls at Glorious Samyé. This is renowned
even today as the ‘Sang Offering Mural of Samyé’. From that point on, texts of
sang offering practices appeared increasingly.
往昔曾出現三位護持佛法的君王，他們是三佛部怙主的化現。其中，赤松德貞王是文殊菩薩的親現，在他的時期，第二佛鄔金大師（蓮花生大士）受邀進入雪域，並建造了吉祥不變而任運圓滿的桑耶寺。當時，這位偉大的護法王有一次因為靈性受染而生病，蓮師聽到傳訊者所言之後，便回答說他有一個可以驅遣此疾的方法。於是人們找來了乾淨的木塊，經由火大的清淨，而向本尊作煙供。國王因此康復，為了利益後代，關於桑供的修持指引、歷史淵源和利益功德描述，便都刻印在吉祥桑耶的牆壁上。即使到了今日，其依然以「桑耶的桑供壁畫」而聞名。此後，桑供修持的文本，便逐漸增多。
The text to be explained on this occasion was revealed by
the great Lhatsün Kunzang Namgyal, or Traktung Namkha Jigme, as he was opening
up the sacred hidden land of Sikkim.
此處所講的文本，是由偉大的拉尊昆桑南嘉，或稱札東南開吉美所取藏，當時他正在開啟錫金的一處神聖祕境。
II) A More
Elaborate Discussion of the Text in the Form of a Word-by-Word Commentary
對文本逐字釋義的較詳盡討論
The actual explanation of the meaning of the text has
three sections: the beginning, the main part and the conclusion.
關於文本內涵的真正解釋，分為三部分：前行（開端）、正行（主要），和結行。
1. The Beginning 前行
The beginning includes the sections of taking refuge,
arousing bodhichitta, and gathering the accumulations through the seven
branches.
前行包括皈依、發菩提心，以及透過七支來累積資糧。
Taking Refuge 皈依
OM AH HUNG
The heart essence of all the sources of refuge of samsara and nirvana, who are as vast as space,
Powerful and wrathful vidyadhara Pema Tötreng Tsal;
Within your body, all that appears and exists is the perfect buddha mandala:
In order to liberate all beings from samsara, I take refuge in you!
The heart essence of all the sources of refuge of samsara and nirvana, who are as vast as space,
Powerful and wrathful vidyadhara Pema Tötreng Tsal;
Within your body, all that appears and exists is the perfect buddha mandala:
In order to liberate all beings from samsara, I take refuge in you!
嗡 啊 吽！
輪涅諸皈依源心要 乃廣如虛空，
大力忿怒的持明者 蓮華顱鬘力；
諸顯有於您身中為 圓滿佛壇城：
為能解脫輪迴眾生 我皈依於您！
The syllables OM, AH and HUNG signify the three
vajras—the enlightened body, speech and mind of all the buddhas. Begin by
reciting these three syllables and, as you do so, recollect the qualities of
what they represent.
嗡啊吽三字，象徵三金剛：一切諸佛的證悟身、語、意。首先念誦此三字，同時憶念它們所代表的功德。
Now, when commenting upon the meaning of this, using the
words [of the root text], the first three lines may be explained in the
following way:
對此意義的論述，這裡依著［根本文本的］用字，首三句或可解釋如下：
There are two extremes which are feared by the shravakas
and pratyekabuddhas of the hinayana, and by the bodhisattvas of the mahayana
respectively. They are the extreme of samsaric existence, as vast as space, and
the extreme of the peace of nirvana. The supreme sources of refuge with the
power to protect from these two fearful situations are the perfectly
enlightened buddhas. And of all the manifestations emanating from the wisdom
that is inseparable from their enlightened minds, one is like the innermost
heart-essence. Who is that? It is the one who has reached the level of a
spontaneously accomplished vidyadhara, who has perfected the general activity
of the victorious ones, and the activity of magnetizing and wrathful
subjugation in particular. It is the one with the secret name of Pema Tötreng
Tsal. Here the text singles him out by the use of the second person pronoun,
saying, ‘…you, in whose body, appearance (the pure realms), and existence (the
beings within them), are all the mandalas of the buddhas, perfect by their own
nature’.
有兩種極端，而小乘的聲聞和緣覺，以及大乘的菩薩，各自懼怕其一。其中一邊是輪迴存有的極端，廣大如虛空，另外一邊是涅槃寂滅的極端。具有能力保護眾生免於這兩種可怖情況的無上皈依源，即是圓滿正覺的諸佛。由那與諸佛證悟密意無二無別的智慧中，顯現種種的化身，其中有一者如極密的心要精髓。那是誰呢？他是證得任運成就持明果位的人，並且也圓滿諸佛一般事業和尤其是懷愛與誅伏事業的人。他具有蓮華顱鬘力的秘密名號。此處，法本用第二人稱來將單獨稱呼之：顯現（淨剎）和存有（其中的眾生）於您的身中，依各自本性而圓滿，是為諸佛的一切壇城。［諸顯有於您身中為 圓滿佛壇城］
We take refuge in this precious master—Guru Rinpoche—so
that all beings, infinite in number, may be liberated from the vast ocean of
samsaric existence.
我們皈依於此珍貴上師蓮師，以便所有無量眾生，能自輪迴存有的大海中解脫。
Should you wish to elaborate further on this topic, you
might also refer to the sub-categories of causal and resultant refuge.
若想進一步修持皈依，或可參考因乘和果乘的皈依分項方式。
Arousing Bodhichitta 發菩提心
I generate the
awakened mind of bodhichitta, so that
The three obscurations of all beings may be purified in the ground of the luminous tiklé of supremely secret wisdom, and
With the four visions spontaneously perfected in the tiklé of the wisdom body, speech and mind,
May they be liberated into the youthful vase body!
The three obscurations of all beings may be purified in the ground of the luminous tiklé of supremely secret wisdom, and
With the four visions spontaneously perfected in the tiklé of the wisdom body, speech and mind,
May they be liberated into the youthful vase body!
無上秘密智的光明 明點基之中，
願一切眾生三遮障 皆能得清淨，
四相於智三門明點 而任運圓滿，
發菩提心願眾解脫 於童子瓶身。
The general meaning of sang offering has been stated
above. As a method for purifying temporary and ultimate obscurations through
perfecting the two accumulations of merit and wisdom it is unlike any other.
And so, it is here referred to as an extraordinary approach of the supremely
secret mantra path. In terms of its view, the essence of both the illustrative
and the actual luminosity is the inseparable union of bliss and emptiness. This
is the great sphere, or tiklé, of the expanse of primordial wisdom, wherein the
‘edges’ or ‘corners’ of any concepts related to the eight extremes have been
eliminated. By resting in the state of realization arrived at through
practising this method properly, merit is accumulated based upon the apparent
luminosity, and wisdom is accumulated through the empty luminosity.
上述談到了桑供的一般意義。由於它是透過福智資糧的圓滿來清淨暫時與究竟的遮障，因此這個法門與其他法門都截然不同。故而，此處將其稱為無上密咒道的殊勝法門。其見地則是，譬喻光明和真實光明（明性），這兩者的精要，是為樂空的無別雙運。這是本智廣界的大明點，其中，關於八種邊見的任何概念「邊緣」或「角落」都已然滅除。如理如法修持而達至了證並安住之，於顯分明性上可累積福德，於空分明性上可累積智慧。
We make the aspiration that on the path, the obscurations
of all beings—including ourselves—will be purified in the fundamental ground of
luminosity, indistinguishable from the primordial nature of all phenomena. When
these three obscurations—emotional, intellectual (or cognitive) and thirdly, a
particular instance of the latter, the habitual obscurations of the three
appearances of transference—[4] are purified, our own and others’
body, speech and mind will be perfected spontaneously in the tiklé that is
inseparable from the vajra body, speech and mind of all the victorious ones. At
that point, we will attain the fruition, the culmination of the ultimate path
of Dzogpachenpo, and gain the extraordinary, uncommon experiences of the four
visions:
我們發願，在修道上，包括我們在內的一切眾生，其遮障都能在光明的根基中被清淨，而此明性的根基與萬法的本初自性無可分別。當三種遮障：煩惱障、所知（智識）障，以及遷轉三相４的習氣障─所知障的特定例子，這三種被清淨時，自己和他眾的身、語、意，便在此明點中任運圓滿，且與諸佛的金剛身、語、意無二無別。此時，我們證得大圓滿究竟道的頂峰果位，並獲得殊勝不共的四相覺受：法性現前相、證悟增長相、明智如量相、法遍不可思議相。
1. The vision of experiencing the nature of reality directly直接體證實相自性
2. The vision of increasing experience覺受增長
3. The vision of awareness reaching full maturity覺性達至全然成熟
4. The vision of the dissolution [of ordinary experience]
into the nature of reality消融［凡俗經驗］而成為實相自性
The svabhavikakaya may be likened to an expanse of sky.
In which case, the liberation of the ordinary, gross physical body together
with its ordinary experiences into the inner expanse of the youthful vase body,
or into a body of clear light, is similar to the sky becoming clear of clouds.
We make the aspiration to accomplish this however we can.
自性身（體性身）可比喻為廣大天空。那麼，則凡俗、粗重肉身和其凡俗經驗的解脫，無論是入於童子瓶身的內在廣空或入於光明身中，就有如雲層逐漸清除的天空。我們發願要盡力成就之。
In this way, the relative bodhichitta, which includes the
aspects of aspiration and application, and the absolute bodhichitta, are
performed together. This wish to benefit ourselves and others on a vast scale
incorporates all the essential points on bodhichitta.
如此，包括願菩提心和行菩提心兩層面的相對（世俗）菩提心，以及絕對（勝義）菩提心，便兩者一起修持。以廣大範圍來利益自己和他眾的願求，已將菩提心的所有精髓要點都融入其中。
Gathering the Accumulations through the Seven Branches以七支累積資糧
This section has seven parts. The first is the branch of
prostration. The text says:
這段有七個部分。首先為頂禮支。文本說道：
To the primordial, unaltered nature of rigpa, I pay
homage! And
禮敬本初無有變異之覺性！且
The innate condition of the mind is known as the wisdom
of pure awareness; and its unaltered nature is the primordial luminosity. At
the level of the ground, this is the original dharmakaya, whose self-radiance
and power can be spoken of separately as the sambhogakaya and nirmanakaya. Then
again at the time of the ultimate fruition, the three kayas are nothing other
than the actualization of this very [primordial luminosity]. Thus, it is a
sublime object of veneration. And it is to this that we perform this
prostration, the homage directed towards our own inherent wisdom. ‘And’ is a
conjunction and connects this line with the next.
心的本具狀態，已知為清淨覺性的智慧，而其不變異的自性，即是本初的明性。在基位時，它是本始的法身佛，其自身光耀和力量可分別稱為報身佛和化身佛。接著，再次，於究竟果位時，此三佛身即是實證此［本初明性］而別無其他。因此，它是受到崇敬的尊聖對象。我們對此作頂禮，禮敬我們自己的本具智慧。「且」是連結下一句的接續詞。
The second branch is offering. The text says:
次而為供養支。文本說道：
The luminosity, transcending limits and dimensions, I
offer!
供養超越界線方位之明性！
Meditating on the meaning of the aforementioned
dharmakaya luminosity, which is difficult to fathom and without centre or
circumference, is the ultimate offering. From such a state, we then consider
that we emanate ordinary offering substances like fresh water and so on until
they pervade throughout the whole of space, just like the offering-clouds of
the bodhisattva Samantabhadra. By making offerings like this, we will complete
the two accumulations.
對於前述法身明性的意義加以禪修，其難以臆測且無有中、圍，這是究竟的供養。於此狀態中，我們接著思量，我們放射出世俗的供養物品，例如清新飲水等等，直至遍布整個虛空，就如普賢菩薩的供養雲一般。藉由此類的供養，我們便累積了兩種資糧。
The third branch is confession of negativity. The text
says:
第三為懺悔惡行支。文本說道：
In the expanse of the sameness of samsara and nirvana, I
confess!
於此輪涅同一廣界中懺悔！
In the expanse of the luminosity explained above, all the
phenomena of samsara and nirvana are equally lacking in self-nature. Since this
is so, we use the four powers to confess all the negative acts and impairments
of vows committed by ourselves and others throughout the past, present and
future. Following this, we practise confession within the expanse of
luminosity, realizing the absence of true reality. This is known as ‘Confession
in the Expanse of the View’ and is the king of all confession practices.
於上述解釋的明性廣界中，輪迴與涅槃的一切現象都同等地缺乏自性。既然如此，我們便運用四力來懺悔所有的惡行，以及過去、現在、未來由自己和他眾所犯下的誓戒違損。循此，我們在明性的廣界中修持懺悔，了證無有真實［存在］的實相。這稱為「見地廣界中懺悔」，是為一切懺悔修持之王。
The fourth branch is rejoicing. The text says:
第四為隨喜支。文本說道：
In the great exhaustion of all dharmas, beyond the
ordinary mind, I rejoice!
離凡心諸法大竭盡中隨喜！
As explained above, when we arrive at the culmination of
the four visions that are unique to Dzogpachenpo, we are freed from the
conceptualizing of the ordinary mind and all dualistic perception fades away.
At that time, all the dharmas which might perpetuate samsaric existence, both
manifest and latent, are exhausted, and we are liberated completely in the vast
expanse of the primordial ground. It is in this inconceivable occurrence that
we rejoice.
如前所述，當我們證得大圓滿四相的頂峰時，便離於凡俗心意的概念，且一切分別念想都消逝無蹤。彼時，可能延續輪迴存有的一切法，無論顯法或隱法，皆已竭盡，我們則全然解脫於本基的廣界中。而我們隨喜此不可思議的狀態。
The fifth branch is requesting the turning of the
Dharma-wheel. The text says:
第五為請轉法輪支。文本說道：
Turn the wheel of the teachings of the spontaneously
perfect Dzogpachenpo!
請轉任運圓滿大圓滿法輪！
All the points of the teachings of Dzogpachenpo—the Great
Perfection—included within the three categories of ground, path and fruition,
may be explained in terms of both primordial purity (kadak) and spontaneous perfection (lhundrup). Although the text here emphasizes the appearance aspect
of spontaneous perfection, this does not imply the exclusion of the aspect of
primordial purity. So here the expression ‘spontaneously perfect’ is used to
refer to the path of Dzogpachenpo as a whole. Making this request for the vast
wheel of the teachings of this two-fold path to be turned continuously, we call
upon the deities of the field of merit to listen and respond.
大圓滿法教的一切重點，都包括在基、道、果這三個分類中，且可用本淨（本初清淨）和任成（任運成就或任運圓滿）來說明之。儘管法本此處強調的是任成的顯分，這並非意味著要排除本淨的層面。故而此處「任運圓滿」的表述，是用來指稱整個大圓滿之道。藉由祈請這兩層面修道的法教廣大輪能夠持續轉動，我們喚請資糧田的本尊眾來聆聽並回應。
Sixthly, there is the branch of prayer. The text says:
第六為祈願支。文本說道：
Stir the depths of samsara, I pray!
祈願攪動輪迴深處［令空盡］！
Here we request the buddhas and bodhisattvas residing in
the infinite realms throughout every direction not to pass into nirvana, but to
remain for as long as samsara remains, and to stir samsaric existence from its
very depths.
我們於此祈請所有駐錫於各方位無盡剎土中的諸佛菩薩，不要趣入涅槃，而是只要輪迴還在便請久住，並且攪動輪迴存有的最深處。
Seventh, there is the branch of dedicating virtue. The
text says:
第七為迴向功德支。文本說道：
In the absolute state, free of subject, object or
activity, I dedicate!
三輪體空究竟界中作迴向！
We dedicate all the merit accumulated by all beings
throughout the three times, represented here by the merit produced through the
first six branches beginning with prostration, towards ultimately passing
beyond suffering. We should perform the dedication out of a state that is
unspoiled by any clinging to the true reality of the three conceptual spheres,
i.e., the act of dedication, the virtues that are its object, and the subject,
the one performing the dedication.
我們迴向一切眾生於三時所累積的福德，此處是以藉由頂禮等六支願文所造的福德來作代表，祈願能究竟超越痛苦。我們應該要以三輪體空來作迴向，亦即對於迴向的作為、迴向的客體即功德、作迴向的主體，這三種概念的真實存在性不作攀執。
These are the seven branches, which include all the
methods for completing the accumulations.
此即七支，包含了圓滿資糧的所有方法。
～中譯：Shioping & Serena/普賢法譯小組（2013.11.28）；若有錯誤，敬請來信指正：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！
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