桑供修持指引（二）
The Four Types
of Guest 四類賓客
The rare and supreme ones, the
‘Jewels’, who are the guests invited out of respect, consist of the dharmakaya,
sambhogakaya and nirmanakaya buddhas, as well as the Dharma and the sangha, and
all the gurus, yidam deities, dakinis and so on. They all appear vividly like
clusters of stars in the sky above.
稀有而無上的「寶」眾，是我們因尊崇之而邀請的賓客，包括法身佛、報身佛、化身佛，以及佛法和僧眾，也包括所有的上師、本尊、空行等等。他們全數如星群般而栩栩如生地出現在上方天空中。
The protectors, who are the guests invited on account of
their qualities, are the eight mahadevas, the eight great nagas, the eight
great rahus, the four great kings, the nine great terrifying ones, the ten
guardians of the directions, the twenty-eight constellations, and the seventy-five
glorious protectors of pure abodes, together with their retinues, their
attendants, attendants’ attendants, and families, and all positive forces,
local deities and guardians. All of them gather like billowing clouds in the
sky.
護法眾，是我們因其功德而邀請的賓客，包括八大天神、八大龍王、八大羅睺、四大天王、九大怖畏、十方護門、二十八星宿、七十五淨界吉祥護法，以及他們的眷屬、侍從、小僕、家族，和所有的善靈、地祇與護衛。他們全數如雲湧般聚集在天空中。
The six classes of beings, who are the guests invited out
of compassion, consist of the gods, human beings, demi-gods, animals, pretas,
hell-beings and so on, all gathered together like a dense mist in the air.
六道眾生，是我們因悲憫之而邀請的賓客，包括天、人、阿修羅、畜生、餓鬼、地獄道等等的眾生，他們全數如濃霧般聚集在大氣中。
Obstructing forces, who are the guests to whom we owe
karmic debts, include all karmic creditors, such as the 80,000 types of obstructing
forces, headed by Vinayaka, king of obstacle makers, as well as the fifteen
great döns who strike children, and Hariti with her five hundred children. All
of them are assembled on the ground, as if a huge crowd of men and gods were
gathered there.
作障勢力，是我們因虧欠業債而邀請的賓客，包括如八萬種作障勢力等、以作障王維那亞卡為首的所有債主，以及十五種侵襲兒童的大墩（惡意靈），和哈莉帝與她的五百個孩子。他們全數聚集在地面上，有如一大群人、天擠滿該處。
Visualization
for the Offering 獻供的觀想
Imagine that the deities to whom we offer all receive the
substances of the sang in the form of rays of light, like sunbeams striking
water, imbibing them with the hollow vajras of their tongues. Alternatively,
you could consider that offering goddesses, as numerous as specks of dust in a
sunbeam, emanate from the offering smoke, each of them holding a vase of
purifying nectar in their right hands, and a container filled with medicine in
their left, and that they spread the sweet-smelling smoke throughout the entire
world. From the tips of the smoke, emanate inconceivably vast ocean-like clouds
of offerings, consisting of the eight auspicious symbols, seven emblems of
royalty and so on.
觀想所有我們獻供的本尊，都納受到以光芒型態獻供的桑供品，有如陽光的光束打在水面，並用他們中空的金剛舌啜飲之。另一種方式是，思惟從獻供煙塵中，化現出數量多如一陽光光束中微塵的獻供天女，各以右手持著一只清淨甘露的寶瓶、左手持著一只盈滿療藥的容器，將此香甜氣味的煙塵散播到整個世界。煙塵的各個端點，放射出不可思議的廣大供養雲海，內含有八吉祥和七皇寶等。
Benefits of the
Offering 獻供的利益
By offering to the rare and precious ones, the guests
invited out of respect, all sentient beings, including ourselves, complete the
gathering of the two accumulations, purify the two kinds of obscuration, and
attain the two kinds of siddhi during this very lifetime.
獻供予稀有而珍貴的［寶］眾─我們因尊崇之而邀請的賓客，使得包括我們在內的一切有情眾生，都能完成兩種資糧的積聚、清淨兩種遮障，並且即生達到兩種悉地（成就）。
By offering to the protectors, the guests invited on
account of their qualities, their minds become intoxicated by the taste of
bliss and emptiness, and they help us to pacify all illness, destructive
influences, adversity and obstacles, and to bring about every kind of virtuous
and positive circumstance and favourable condition, effortlessly and
spontaneously, just as we desire, and to accomplish whatever activity we
choose.
獻供予護法眾─我們因其功德而邀請的賓客，他們將醉心於樂空之味，而幫助我們平息一切病痛、毀損勢力、惡緣障礙，並帶來各種順境善緣，無需費力且任運成就，正如我們所欲，且達成所有我們擇取的事業。
By offering to the six classes of beings, the guests
invited out of compassion, they are freed from their karmic vision, their
sufferings and the habitual tendencies of their respective realms. In the short
term, they come to possess all the riches and enjoyments of the gods of Mastery
over Others’ Emanations.[4] Ultimately, they become
buddhas, awakening spontaneously in the realm of the great, naturally appearing
ultimate Akanishtha.
獻供予六道眾生─我們因悲憫之而邀請的賓客，使他們從業力視相、自身痛苦和各自道界的習氣中解脫。簡言之，他們變得具有他化自在天４的一切豐裕和享用。究竟上，他們成為佛陀，於自然顯現的色究竟天大界中，任運覺醒。
By offering to the obstructing forces, the guests to whom
we owe karmic debt, all the debts that we and all other beings have accumulated
throughout our infinite lives without beginning, even during our current
lifetime in our present bodies, are repaid. These include debts that shorten
our lives because we have killed; debts that plague us with illness because we
have attacked and beaten others; debts that make us poor because we have
stolen; debts to overlords and underlings;[5] and debts from accidentally killing
men and horses. Our debts are repaid; we are freed from our karmic obligations,
and delivered from the deadly vengeance of the karmic creditors. They are freed
from their karmic vision and all their suffering, and, in particular, they are
freed from their malicious intentions and tendencies to harm others, and they
gain loving kindness, compassion and precious bodhichitta.
獻供予作障勢力─我們因虧欠業債而邀請的賓客，使我們和一切他眾從無始以來無量生世所累積、甚至是於此生以此身所累積的種種債務，都得以償付。這些包括因為我們殺生所致的短命、因為我們攻擊毆打他眾所致的瘟疫疾病、因為我們偷竊所致的貧窮、虧欠大領主與手下卒５，以及因為意外殺死人或馬所致的各類業債。我們還清債務，從業力的債責中解脫，也從怨親債主的致命復仇中解脫。他們則從各自的業力視相和種種痛苦中解脫，尤其是從企圖傷害他人的惡意和串習中解脫，並且獲得慈、悲，和珍貴的菩提心。
It is extremely important that we seal the practice in
this way, bringing to mind the visualization as we recite the words of the
text.
在我們念誦法本文句的同時，要記得作上述觀想，以此方式來封印這個修持，這一點極為重要。
Visualization
for the Dissolution 收攝的觀想
As we recite the text for the dissolution, we consider
that the one who makes the offering, the offering substances and the recipients
of the offering, are all absorbed into the infinite expanse of great primordial
purity and timeless freedom, the dharmadhatu in which there is no
conceptualization and which is beyond the limitations of ideas. Then, to
conclude, we dedicate the sources of our merit towards perfect enlightenment
and recite appropriate verses of auspiciousness.
當我們念誦收攝的文句時，思惟獻供者、獻供物、受供者，悉皆融入於本初清淨且無時自在的無盡大界中，也就是離於分別概念且超越思考界限的法界。接著於結行時，將我們的福德善根迴向予正等正覺，並念誦適切的吉祥文。
Since the visualizations for the practices of offering
water tormas, sur and offering the body are almost identical, they can be
understood by applying reasoning.
由於水食子、餗供和施身的修持觀想，幾乎與此相同，因此可依推論而理解之。
Although I am not sure of this meaning in my own mind,
I have remained true to the oral lineage of masters who are beyond compare,
Without displaying any scholarly pride or introducing ideas of my own.
Thus, in response to repeated requests from my Dharma friend,
I have composed this brief guide to the visualization for the practice of sang.
If I have made any errors, I confess them now before the hosts of wisdom deities.
Through this merit, for myself and others—all who see this—
May all obstacles to our accomplishing enlightenment be thoroughly pacified,
And may all our wishes that accord with the Dharma be fulfilled without any hindrance,
And may all be auspicious so that we accomplish our own and others’ well-being, just as we desire!
I have remained true to the oral lineage of masters who are beyond compare,
Without displaying any scholarly pride or introducing ideas of my own.
Thus, in response to repeated requests from my Dharma friend,
I have composed this brief guide to the visualization for the practice of sang.
If I have made any errors, I confess them now before the hosts of wisdom deities.
Through this merit, for myself and others—all who see this—
May all obstacles to our accomplishing enlightenment be thoroughly pacified,
And may all our wishes that accord with the Dharma be fulfilled without any hindrance,
And may all be auspicious so that we accomplish our own and others’ well-being, just as we desire!
儘管我並不確知心中的此一意涵，
仍保留無比上師口耳傳承的真義，
未展現學術傲氣或引入自身觀點。
如此為回應法友的不斷請促，
我寫下桑供觀想的簡短指引。
若有任何錯誤，今於智慧尊眾跟前懺悔。
經由此一善德，願自他和一切見此文者，
所有阻擋我們成就證悟的障礙皆得平息，
我們所有符應佛法的願望皆得圓滿無礙，
一切吉祥而我們成就自他安樂正如所欲！
仍保留無比上師口耳傳承的真義，
未展現學術傲氣或引入自身觀點。
如此為回應法友的不斷請促，
我寫下桑供觀想的簡短指引。
若有任何錯誤，今於智慧尊眾跟前懺悔。
經由此一善德，願自他和一切見此文者，
所有阻擋我們成就證悟的障礙皆得平息，
我們所有符應佛法的願望皆得圓滿無礙，
一切吉祥而我們成就自他安樂正如所欲！
When the monk Acho, who has made meaningful the freedoms
and advantages, and has visited several times all the great sacred places
throughout Jambudvipa, requested this again and again, saying that he needed a
brief guide to the visualization for the practice of sang, I, the beggar of
Dome called Ten, wrote this in an isolated hermitage on the slopes of Dorje
Drak.
當那位使暇滿人身具有意義、多次參訪瞻洲所有偉大聖地的阿秋僧人再三請求，表示自己需要桑供觀想的簡短指引時，吾，稱為滇的多美乞者，於多傑札坡上的獨自閉關處寫下此文。
Virtue! Virtue! Virtue!
善哉！善哉！善哉！
| Translated by Adam Pearcey, Rigpa Translations, 2006. Many thanks to Tulku Thondup Rinpoche for his
gracious clarifications.
| 本覺翻譯會／亞當培西於2006年英譯。感謝祖古東杜仁波切的慈悲說明。
2. _Sur_ means burnt offering: “An offering made by
burning food on coals. It is offered to the buddhas, the protectors, all beings
in general and in particular to wandering spirits and those towards whom we
have karmic debts.” Words of My Perfect Teacher, p. 405. 「餗」意指燃燒供養：「在木炭上燃燒食物來作供養。獻供予佛眾、護法、一般性的所有眾生，以及特定性的遊走靈類（部多）和怨親債主。」見《普賢上師言教》英文書（舊版頁數p. 405）。 ↩
3. Five styles of wrong livelihood: 1) hypocrisy; 2) flattery;
3) soliciting; 4) expropriating; and 5) calculated generosity. 五種不正業包括：偽善、諂媚、誘引、剝奪，以及刻意預設的慷慨。 ↩
5. “Literally, debts of pulling down the castles of
the high (upper classes) and taking land from the poor.” Tulku Thondup. 祖古東杜仁波切開示：「字面意義為，因把高階（上位者）城堡拖拉向下或因奪取貧苦者土地所致的業債。」 ↩
～有關敦珠法王所撰山淨煙供簡軌
台灣已有大藏文化出版法護法師的藏文中譯文言版，可於此請購：
（請註明姓名和電話，修持前務請先從具德上師處領受蓮師灌頂和本法口傳）。
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