〈利樂之柔雨：桑供修持釋義〉～賈瑟．賢遍．泰耶（三）
3. The
Conclusion 結行
This has three sections: dedication, aspiration and
requesting activity.
這有三個部分：迴向、發願，以及祈請事業。
Dedication 迴向
The text says:
法本說道：
All is purified into the three kayas: the environment, a
heavenly place where
Dharmakaya, sambhogakaya and nirmanakaya—appearance and the form aggregates of existence
Melt into nectar, flooding the whole expanse of the sky with rainbow light.
Samsara is liberated into nirvana; this essence of immaculate nectar,
I share with all those who, from beginningless time until now,
Have been guests in worldly existence.
Dharmakaya, sambhogakaya and nirmanakaya—appearance and the form aggregates of existence
Melt into nectar, flooding the whole expanse of the sky with rainbow light.
Samsara is liberated into nirvana; this essence of immaculate nectar,
I share with all those who, from beginningless time until now,
Have been guests in worldly existence.
一切淨化 成為三身：器界聖宮中，
法報化身─現象存有諸色與諸蘊，
融為甘露 虹光滿溢於廣大天空。
輪迴解脫 成為涅槃；無瑕甘露藏，
吾人以此 獻予彼等─自無始至今，
其皆曾為 世間存有中之賓客眾。
The whole of appearance and existence is pure in its
nature of the three kayas. This is because the five elements of the outer
environment (i.e. the ‘vessel’) are, in their pure nature, the five
buddha-consorts; the contents—the five aggregates—are, in their pure nature,
the five buddhas; and the eight consciousnesses of the mental continuum are, in
their pure nature, the five wisdoms. Therefore, the vast and secret Akanishtha
pure realm, which is the space of the five buddha-consorts—the five elements of
the outer environment in their utter purity—has the nature of a palace. And the
aggregates, elements and sense sources that are found within this sphere, are,
in their purity, the mandalas of buddhas of the dharmakaya, sambhogakaya and
nirmanakaya.
顯相和存有的一切，於其三身自性中是清淨的。這是因為，外器（環境）的五大，於其清淨自性中，是為五方佛母；內在（有情）的五蘊，於其清淨自性中，是為五方佛；而，心識相續的八識，於其清淨自性中，是為五智。因此，廣大而秘密的色究竟天淨剎，此五方佛母的虛空──外器五大的究竟淨相，具有宮殿的自性。而在此界中所見到的諸蘊、諸大、諸塵（五根緣境），於其淨相，是為法身、報身、化身諸佛的各個壇城。
Inanimate appearance (i.e. the ‘container’ that is the
outer environment) and the form aggregates of animate existence are blessed and
thereby melt into amrita nectar (symbolizing the destruction of the maras),
until no part remains unchanged. The steam and vapours from the amrita appear
in the form of rainbow-coloured light, which floods the whole expanse of the
sky, and samsara itself is liberated into nirvana. Through this method, we can
amass immaculate virtue and, by doing so, overcome all our negative emotions.
This is the quintessential ‘amrita’, the virtue that we dedicate.
無生命的顯相（外器世界）和有生命的存有色蘊，受到加持並因此融為甘露（象徵摧毀魔羅），直到全數無不轉變為止。由甘露所來的煙氣和蒸氣以彩虹光的型態出現，瀰漫整個廣大天空，輪迴本身解脫成為涅槃。藉此，我們能累積無漏的善德，並征服所有的煩惱。我們所迴向的功德，即是此精髓的「甘露」。
As for the objects to whom we dedicate, they are the
guests in worldly existence who have wandered throughout the three realms of
samsara from beginningless time until now—all sentient beings who have been our
very own parents. We dedicate to them in a state that is free from the three
conceptual spheres.
至於我們所迴向的對象，便是那些從無始至今都在輪迴三界各處流轉的世間存有賓客，曾為我們雙親的一切有情眾生。我們於三輪體空的無分別概念狀態來迴向給他們。
Aspiration 發願
The aspiration appears in the next five verses. Firstly:
Having attained all the noble qualities of the stages,
paths and fruition,
And dispelled all obstacles in view, meditation and action,
Within the sky-like space of Samantabhadra’s wondrous wisdom mind,
May we seize the stronghold of the youthful vase body!
And dispelled all obstacles in view, meditation and action,
Within the sky-like space of Samantabhadra’s wondrous wisdom mind,
May we seize the stronghold of the youthful vase body!
既已成就 地道果之一切聖功德，
並已遣除 見修行之一切障礙難，
於此普賢 上妙智慧意之虛空中，
願吾等能 奪佔童子瓶身之堡壘！
Through the power of all this accumulated virtue, may we
attain all the noble qualities as we gradually traverse the five paths and ten
stages which culminate in the ten strengths, four fearlessnesses and so on at
the level of fruition! In this way, may we accomplish spontaneously the welfare
of ourselves and others! May all obstacles in our view, meditation and action
be dispelled! And ultimately, within the sky-like space of Samantabhadra’s
wondrous wisdom mind, may we seize the stronghold of the youthful vase body—the
inner clarity that is ‘youthful’ because it is clear wisdom with its own powers
perfectly complete, but is contained within ‘a vase body’ since it is not yet
manifest.
經此一切所積善德之力，願我們在逐步旅經那於果位時可達至十力與四無畏等的五道十地之時，能得證所有的尊貴品德（功德）！如是，願我們任運成就自他福祉！願我們見、修、行的一切障礙皆得遣除！並且最終，於普賢王如來妙智密意的虛空界中，願我們攻占童子瓶身的城堡──此內在清明之所以為「童子」，乃因當其本自力量圓滿全然時，即是清明的智慧，然而當其尚未得以顯現時，即是包容在「瓶身」之中。
Then:
接著：
And when at last the great ocean of samsara is emptied,
May all beings attain buddhahood in the Lotus Net of Akanishtha!
May all beings attain buddhahood in the Lotus Net of Akanishtha!
且於彼時 輪迴大洋最終空盡時；
願眾皆於 無上究竟蓮華網成佛！
Having attained complete enlightenment and secured our
own wellbeing, we will go on to act uninterruptedly for the benefit of others.
So we make the following aspiration: ‘When at last the great ocean of samsara
is emptied, may all beings attain buddhahood in the pure realm of Akanishtha,
the untainted ‘Lotus Net’ extending throughout the whole of space!’
當我們證得圓滿正覺並確保自身福祉時，我們將毫無間斷地為利益他眾而努力。為此，我們作以下發願：「當輪迴大洋最終空盡時，願一切眾生皆於色究竟天的淨剎、延展整個虛空的無染『蓮華網』中成佛！」
The aspiration continues:
願文繼續說道：
The sang offerings of the aggregates and elements blaze
in vivid, brilliant splendour!
The sang offerings of red and white bodhichitta blaze in bliss and emptiness!
The sang offerings of emptiness and compassion fill the dharmadhatu!
Upon the ground of five-coloured vajra light of phenomenal existence, samsara and nirvana,
I offer the sang offering of spontaneously accomplished perfect buddhahood.
May all my karmic debts from the past be purified!
In the present so they do not remain in my mind-stream, I confess them!
In the future, may I never be drawn into the wheel of obscuration!
The sang offerings of red and white bodhichitta blaze in bliss and emptiness!
The sang offerings of emptiness and compassion fill the dharmadhatu!
Upon the ground of five-coloured vajra light of phenomenal existence, samsara and nirvana,
I offer the sang offering of spontaneously accomplished perfect buddhahood.
May all my karmic debts from the past be purified!
In the present so they do not remain in my mind-stream, I confess them!
In the future, may I never be drawn into the wheel of obscuration!
諸蘊諸大 桑供物品熾燃光耀燦！
紅白菩提 桑供物品熾燃樂、空燦！
空性大悲 桑供物品周遍於法界！
輪涅顯有 五色金剛光之地基上，
吾獻此一 任運成就正等覺桑供。
願吾過往 所累業債皆能得清淨！
吾懺悔之 使其現不住於吾心續！
願吾未來 絕不受牽引入障蔽輪！
Through making a sang offering of the impure aggregates,
elements and sense sources as the blazing forms of peaceful and wrathful
deities, our ordinary bodies are liberated into illusory enlightened forms of
vivid, brilliant splendour. Through making a sang offering of the ordinary red
and white bodhichitta in the fiery expanse of wisdom, the wisdom of the unity
of bliss and emptiness blazes supremely. The sang offering of indivisible
emptiness and compassion fills the dharmadhatu.
由於獻上將不淨諸蘊、諸大、諸塵視為靜、忿本尊熾燃身相的桑供，我們的凡俗肉身解脫為明晰、光燦的如幻證悟相。由於在智慧的熊熊烈火中獻上凡俗紅白菩提的桑供，樂、空不二的智慧極其地熾燃。空、悲無別的桑供則遍布法界。
Upon the ground of the blazing five-coloured vajra light
of all the phenomena of appearance and existence, samsara and nirvana, we
perform this sang offering for the attainment of precious, spontaneously
accomplished, perfect buddhahood. Through the power of this, may all our karmic
debts from past lifetimes be purified! In the present, we confess our harmful
actions and transgressions so they do not remain in our mind-streams. And in
future, through this confession, may we never again be drawn into the cycle of
obscuration!
在一切顯有、輪涅現象的熾燃五金剛光之基上，我們為了成就珍貴、任成、圓滿佛果而作此桑供。經此之力，願我們過去生世的所有業債得以清淨！當下，我們懺悔各種惡行與違犯，以使它們不會停留在心相續中。未來，經此懺悔，願我們永不被捲入遮蔽輪內！
The text continues:
法本繼續說道：
All impairments of the vows of individual liberation,
bodhisattva precepts,
And samayas of the vidyadharas,
Conscious or unwitting, I openly admit.
May illness, harmful influence, obscurations and impurities be purified!
May this age of plague, famine and warfare be pacified!
And samayas of the vidyadharas,
Conscious or unwitting, I openly admit.
May illness, harmful influence, obscurations and impurities be purified!
May this age of plague, famine and warfare be pacified!
別解脫戒 菩薩戒條等一切毀損，
諸戒學處 以及持明之三昧耶戒，
有意無意 一切違犯吾皆發露懺。
願能清淨 病苦邪力遮蔽與不淨！
願能平息 此一瘟疫飢荒戰事期！
The outer vows of individual liberation, the inner vows
of the bodhisattvas, and the secret vows of the vidyadharas each have their own
unique system detailing what is to be adopted and what is to be avoided. In the
first of these it is primarily refraining from certain proscribed negative
actions that is taught; in the second it is the precepts of accumulating virtue
and maturing sentient beings; and in the third it is the various samaya
commitments of the extremely secret mantra vehicle. We openly admit and confess
all our impairments of these vows and commitments, incurred consciously or
unwittingly. Through this confession, may all our illnesses, harmful
influences, obscurations and impurities arising from the transgression of our
vows and commitments be purified! May all the calamities of this age and place,
such as plague, famine and warfare, be pacified!
外在的別解脫戒、內在的菩薩戒，以及秘密的持明戒，皆對於應採行和應避免的作為有著各自獨特的詳盡解說。首先（別解脫戒）著重戒除特定的惡行，次為（菩薩戒）累積善德並成熟有情的戒律，第三（持明戒）則是極秘密咒乘的各類三昧耶誓言。我們公開承認並懺悔所有對這些戒律和誓言有意或無意犯下的毀損。經此懺悔，願我們因違越戒律誓言而來的病、魔、遮障、不淨皆得清淨！願此時代與地處的一切災難，如瘟疫、飢荒、戰爭等，皆得平息！
Requesting Activity 祈請事業
The text continues:
法本繼續說道：
May the attacks of invaders be repelled!
May the forces that create obstacles by inviting the spiritual teacher to leave this world be averted!
May inauspicious bad omens for the land of Tibet be averted!
May the planetary forces, nagas and arrogant king-like spirits, who cut short the breath of life, be repelled!
May the eight great fears and sixteen lesser fears be overcome!
For me and all those around me, may all that is inauspicious be averted!
May the powers and strength of samaya-breakers and gongpo demons be averted!
May the forces that create obstacles by inviting the spiritual teacher to leave this world be averted!
May inauspicious bad omens for the land of Tibet be averted!
May the planetary forces, nagas and arrogant king-like spirits, who cut short the breath of life, be repelled!
May the eight great fears and sixteen lesser fears be overcome!
For me and all those around me, may all that is inauspicious be averted!
May the powers and strength of samaya-breakers and gongpo demons be averted!
願能驅退 任何入侵攻打者來犯！
願能迴遮 造成上師離棄之阻障！
願能迴遮 世界、藏地不吉祥惡兆！
願能驅退 星曜龍王傲慢靈奪命！
願能征服 八大怖畏以及十六懼！
願能迴遮 吾與親眷一切不吉祥！
願能迴遮 破三昧耶者、貢波（gongpo厲鬼）之力！
May the attacks of invaders, or of barbarian armies
coming from the four border regions towards Lhasa in order to destroy
representations of the enlightened body, speech and mind, or to carry them off
as plunder, be repelled!
任何侵略者的攻擊，或從四個邊地、朝拉薩來而想摧毀或掠奪證悟身、語、意表徵物的蠻夷軍對，願能驅退之！
May all the forces that create obstacles by inviting
spiritual teachers to leave this world for the realms of peace be averted!
一切邀請上師離世寂滅而造成障礙的勢力，願能迴遮之！
May all inauspicious bad omens for the land of Tibet be
averted!
一切關於藏地的不吉祥惡兆，願能迴遮之！
May the planetary forces, nagas and arrogant king-like
spirits, who so abruptly cut short the breath of beings’ life, be repelled!
各種猛然奪取眾生命氣的星曜勢力、龍族、傲慢王靈，願能驅退之！
May the eight great fears of fire, drowning, wild animals
and so on and the sixteen lesser fears be overcome!
各種火、水、猛獸等八大怖畏及十六懼，願能征服之！
May all that is inauspicious, for me and all those living
around me, be averted!
一切關於吾人與周遭親眷的不吉祥，願能迴遮之！
May the powers and strength of obstructive
samaya-breakers and the hosts of gongpo demons be averted!
任何造成阻障之破三昧耶者與貢波魔眾的力量與威勢，願能迴遮之！
When offering sang in this way, practise as indicated in
the ritual for the fire offering, with 108 sang burners and various kinds of
wood.
以此方式進行桑供，並依火供儀軌的指示修持，備好１０８種桑供燃物和各類木材。
As for the benefits of this practice, the sang text says:
至於修持本法的利益，桑供法本說道：
Through this diamond-like practice of Riwo Sangchö, one
will be able to ‘ransom’ death, purify the misuse of offerings and avert the
various kinds of obstacle. I, Lhatsün the illusory manifestation, wrote this in
accordance with the dakini’s instructions when revealing the hidden land of
Sikkim.
經此山淨煙供的金剛般修持，行者將可「贖出」死亡，清淨盜用供品［之業］並迴遮各類障礙［之力］。吾，拉尊，此一如幻顯現，於揭示錫金祕境時依空行指示寫下此文。
Gya. Gya. Gya.
嘉。嘉。嘉。
The explanation provided here may be applied to more
elaborate or briefer versions of the sang offering text as appropriate.
此處所提供的說明，皆可適當運用在較詳盡或較簡短的桑供修持法本。
It is in the lotus grove of the pure scholarly tradition
of scripture
That the sublime masters take their pleasure and delight, but
For those continuously engaged in village ceremonies, this donkey’s voice
May still provide some amusement with its garden of assorted advice.
From the stream of elegant sayings that benefit the teachings,
I have not taken even so much as a droplet on the tip of a blade of kusha grass,
Yet this garland of words that I have laboured to produce,
May still contain some moisture drawn from the clouds of Dharma.
Through the merit of this, may all beings
Find immediate relief from sickness, evil influence and fear of harm,
And ultimately, may they be freed from the torment of the negative emotions,
Always abiding by what is good and virtuous!
That the sublime masters take their pleasure and delight, but
For those continuously engaged in village ceremonies, this donkey’s voice
May still provide some amusement with its garden of assorted advice.
From the stream of elegant sayings that benefit the teachings,
I have not taken even so much as a droplet on the tip of a blade of kusha grass,
Yet this garland of words that I have laboured to produce,
May still contain some moisture drawn from the clouds of Dharma.
Through the merit of this, may all beings
Find immediate relief from sickness, evil influence and fear of harm,
And ultimately, may they be freed from the torment of the negative emotions,
Always abiding by what is good and virtuous!
於純學者風範的經典傳統蓮花林園中，那是崇高大師們所欣悅且歡喜者，不過對於那些持續在村落進行儀式的人們來說，這隻驢子的聲音或許能從其各類建議的庭院中提供一些趣味。由那利益法教的優雅開示流續中，我所取出的還比不過吉祥草尖端上的一滴水。然而我所努力撰寫的這一串言語，或許仍蘊含來自法雲的一些濕潤。藉此善德，願一切眾生，立即從病痛、魔怨和恐懼中獲得緩解，並願他們究竟離於煩惱的折磨，恆常安住於善與德中！
This explanation of sang offering, entitled ‘The Gentle
Rain of Benefit and Joy’ was composed in response to the request of one named
Samantabhadra. Not having seen many histories like this before, and recognizing
that people these days take special delight in this practice as a method for
improving the conditions of their present life, it was done mainly to be of
benefit at this particular time. I, the Dharma-preaching monk, Gyalse Shenpen
Taye, wrote down quickly whatever came to my mind in my hermitage ‘The Palace
of Great Bliss’ at the monastery of Rudam Orgyen Samten Chöling.[5] May virtue
increase!
此一稱為「利樂之柔雨」的桑供修持釋義，乃是應一名為普賢者所請而寫。由於未見過去有許多此類的請益，也清楚今日人們為改善現世境況而對此法有特定喜好，因此主要為了利益當代而撰寫此文，吾此傳教僧人賈瑟．賢遍．泰耶，於如當．鄔金．桑天法寺的「大樂宮」５閉關處迅速寫下心中一切所想。願善德增長！
| Translated by Adam Pearcey, Rigpa Translations, 2006. Root verses of Riwo Sangchö courtesy of Rigpa
Translations.
| 本覺翻譯會／亞當培西於2006年英譯。感謝本覺翻譯會提供〈山淨煙供〉的根本詩偈。
2. The story of the householder Shrigupta is found in
Khenpo Sangye Tendzin’s commentary to Sakya Pandita’s Elegant Sayings (Sakya Lekshe). In the story, Shrigupta is persuaded by a false teacher
to set a trap for the Buddha and offer him some poisonous food. When the Buddha
foils his plans, Shrigupta is repentant, and the Buddha makes him repeat the
following verse three times: 在家者室利笈多的故事，可見於堪布桑傑滇津對薩迦班智達〈優雅開示〉（薩迦雷謝）的釋論。故事中，室利笈多因受假上師遊說而算計佛陀，並供養佛陀一些有毒的食物。當佛陀拆穿他的伎倆時，他為之懊悔，佛陀便要他覆誦下述詩偈三次： ↩
Attachment, aversion and ignorance,
These are the three worldly poisons,
The victorious buddhas possess no such poison.
The enlightened ones conquer poison through truth.
These are the three worldly poisons,
The victorious buddhas possess no such poison.
The enlightened ones conquer poison through truth.
貪瞋癡，此世間三毒，佛不具之，悟者藉真諦而戰勝之。
(This verse is then repeated with the
Dharma and the Sangha in place of ‘the victorious buddhas’.) And:
（接著以「法」和「僧」代替「佛」而覆誦。）以及：
All that is poisonous,
And any living beings possessing poison—
All this arises from the poison of attachment.
Attachment is the greatest of all poisons.
And any living beings possessing poison—
All this arises from the poison of attachment.
Attachment is the greatest of all poisons.
一切有毒者，與具毒性眾，皆來自貪毒，貪為毒之首。
(This verse is then repeated for
aversion and ignorance).
（接著以「瞋」和「癡」代替「貪」而覆誦。）
3. This refers to the practice of removing water from
the ear by pouring in even more water. 這指的是把更多水倒入耳中以除去耳中之水的方法。 ↩
4. The three appearances occur at the moment of death as
the father’s white essence descends, the mother’s red essence ascends and the
two meet at the heart. 臨終之際當父親白菩提下降、母親紅菩提上升，兩者於心輪中相會時，所出現的三個顯相。 ↩
～相關開示另請參考：山淨煙供與度母修持 (連此篇共十三筆)
～中譯：Shioping & Serena/普賢法譯小組（2013.12.2）；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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