(漢藏英)桑煙供修持引導/多智欽．吉美滇貝尼瑪（第三世多智欽仁波切）
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333 A Guide to Sang Practice

桑煙供修持引導

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）
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」、多個代表諸佛證悟身精要的深藍「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。

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!

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！

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。

1. An offering made with water, milk and grains. 用水、乳、穀所作的供養。 ↩

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。 ↩

4. The highest of the six god realms within the Desire Realm.　欲界六天的最高界。 ↩

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。」 ↩

༄༅། །ན་མོ་གུ་རུ་པདྨཱ་ཀ་ར་ཡེ། །དུས་གསུམ་རྒྱལ་བའི་སྤྱི་གཟུགས་འགྲོ་བའི་མགོན། །སྙིགས་མའི་འགྲོ་ལ་ཐུགས་རྗེས་རབ་དགོངས་མཛད། །གངས་ཅན་བསྟན་འགྲོའི་གཙུག་རྒྱན་ཨོ་རྒྱན་རྗེ། །མི་ཕྱེད་སྒོ་གསུམ་གུས་འདུད་སྤྱི་བོས་མཆོད། །དེ་ལ་འདིར་སྒྱུ་མ་ལྟ་བུའི་རྣལ་འབྱོར་གྱིས། །སྒྱུ་མ་ལྟ་བུའི་སྦྱིན་པ་བྱས་ན། སྒྱུ་མ་ལྟ་བུའི་ཚོགས་རྫོགས་པར་འགྱུར་བ་ཡིན་ཏེ། རྒྱུ་བསོད་ནམས་ཀྱི་ཚོགས་ལ་བརྟེན་ནས་འབྲས་བུ་ཡེ་ཤེས་ཀྱི་ཚོགས་རྫོགས་པར་བྱེད་པའི་ཐབས་ཚེགས་ཆུང་ལ་དོན་ཆེ་བ་ཕན་ཡོན་དང་ལྡན་པ་དུས་དང་རྣམ་པ་ཀུན་ཏུ། བསང༌། ཆུ་གཏོར། གསུར། ལུས་སྦྱིན་སོགས་སྦྱིན་པ་རྣམ་བཞི་ལ་རྟག་ཏུ་བརྩོན་པར་བྱེད་པའི་གང་ཟག་དེ་ཉིད་ནི། ཚོགས་རྫོགས་ཤིང་སྒྲིབ་པ་དག་པ་དང་ཁྱད་པར་དུ་ཡང་ཚེ་འདིར་དམ་ཆོས་བྱང་ཆུབ་སྒྲུབ་པའི་འགལ་ཟླ་མི་མཐུན་པའི་ཕྱོགས་ཐམས་ཅད་ཉི་མ་སྤྲིན་ལས་གྲོལ་བ་བཞིན་དུ་ཉེ་བར་ཞི་ཞིང་མཐར་ཐུག་ཐུན་མོང་མ་ཡིན་པ་རྫོགས་པ་ཆེན་པོ་མཆོག་གི་དངོས་གྲུབ་ཐོབ་པར་བྱེད་པའི་ལམ་གྱི་ཆ་ལགས་སུ་ཉེ་བར་འགྱུར་བ་ཡིན་པས་འདི་ལ་འབད་པར་རིགས་སོ། །ཐོག་མར་བསང་ལྟ་བུ་ལ་མཚོན་ན། བསང་རྫས་དེ་ཡང༌། རྒྱུ་བཟང་བ། དངོས་གཙང་བ། བཀོད་ལེགས་པ་ཞེས་གསུངས་པ་ལྟར། རྒྱུ་ལོག་འཚོ་དང་སེར་སྣས་མ་བསླད་པ་ཞིག་དགོས་པ་ཡིན་ཏེ། ལོག་པའི་འཚོ་བ་ལྔ་དང༌། ཁྱད་པར་སེར་སྣ་ནི་ཡི་དྭགས་སུ་སྐྱེ་བའི་རྒྱུ་ཡིན་ཏེ། མཆོད་པའི་དངོས་པོ་གང་ལ་ཡང་རང་གི་ཤ་ལ་གཅིག་གཅོད་དགོས་པ་ལྟ་བུའི་སེར་སྣ་དང་བཅས་པས་ནི་ཚོགས་རྫོགས་པར་འགྱུར་བ་མ་ཡིན་པས་ལེགས་པར་སྤང་དགོས། དངོས་བཟང་བ་ནི་རང་གིས་གང་ཟ་རྒྱུའི་དངོས་པོ་དེ་ལས་ཕུད་དམ་གང་བཟང་བ་དེ་མཆོད་པའི་དངོས་པོ་བྱེད་པ་མ་གཏོགས། །གང་ངན་པ་དང༌། རུལ་བ་དང༌། ཁ་བ། ནག་དྲེག་ཕོག་པ་སོགས་རང་གིས་བཟའ་མི་ལོམ་པ་ལ་མཆོད་པ་བྱེད་པ་ནི་ཤིན་ཏུ་མི་རུང་ཏེ། རྒྱལ་བ་རྣམས་ལ་བཟང་ངན་དང་གཙང་སྨེ་སོགས་གཉིས་སྣང་གི་རྟོག་པ་མངའ་བ་མ་ཡིན་ཏེ། རང་གི་ཚོགས་རྫོགས་པར་བྱེད་པས། གཙང་ཞིང་གཙང་མར་སྦྱར་བ་ཡི། །ཞེས་པ་ལྟར་ཁ་གཙང་ལག་གཙང་བྱས་ཏེ། མཆོད་པའི་དངོས་པོ་དེ་ཡང་ཤིན་ཏུ་གཙང་ཞིང་དག་པར་བྱེད་པ་ནི་གནད་དོ། །གཀོད་ལེགས་པ་ནི། བསང་མཁར་སོགས་མཆོད་སྟེགས་དེ་ཡང་རང་གི་ལུས་ངལ་བ་ཙམ་ལ་བསམ་ནས་ཅི་ཉན་གང་ཉན་ཞིག་མི་བྱེད་པར་ཡ་ཡོ་འཁྱག་འཁྱོག་དང་བྲལ་བ། དབྱིབས་མཛེས་ཤིང་ཁོད་སྙོམས་པ་ཞིག་བྱེད་པ་ནི་གལ་ཆེའོ། །ལར་བྱ་བ་གང་ལ་ཡང་ལུས་ངག་ཡིད་གསུམ་ཆིག་དྲིལ་དུ་མ་བྱས་ན་དགོས་དོན་མི་འགྲུབ་པའི་ཕྱིར། འདིར་ཡང་ཡིད་ལ་བསམ་རྒྱུ་ཅི་ཡང་མེད་པར་ཤིང་ཁ་ཤོག་ལྕེ་ཙམ་ཁོ་ནས་འདོན་ཟློས་བྱས་ཀྱང་རང་ངལ་བ་ཙམ་ལས་དོན་འབྲས་ཆུང་བར་འདུག་པས་བསྐྱེད་རིམ་ཞིག་མི་དགོས་པའི་ཆོ་ག་ཞིག་འདོན་རྒྱུ་གཏན་ནས་ཡོད་པ་མ་ཡིན་ཏེ། འདིར་ཡང་བསྐྱེད་རིམ་དང་དམིགས་པ་ཁོ་ན་ལ་རག་ལས་པ་ཡིན་པས་དེ་ཡང་མདོ་ཧྲིལ་གྱིས་དྲིལ་ན། ཐོག་མར་སྐྱབས་དཀོན་མཆོག་གསུམ་ལ་ཡིད་ཁྱེད་ཤེས་ཀྱི་དད་པ་བརྟན་པོས་སྒོ་ནས་སྐྱབས་སུ་འགྲོ་བ་དང༌། རང་གཞན་སེམས་ཅན་ཐམས་ཅད་རྫོགས་བྱང་ཐོབ་འདོད་ཀྱི་ཀུན་སློང་བསམ་པ་བྱང་ཆུབ་མཆོག་ཏུ་སེམས་བསྐྱེད་པ་དང་བཅས་ཏེ་སྐྱབས་འགྲོ་དང་སེམས་བསྐྱེད་ཀྱི་ཚིག་བརྗོད། འདི་གཉིས་སྔོན་དུ་མ་སོང་ན་འབེན་མ་མཐོང་བར་མདའ་རྒྱག་པ་དང་འདྲ་བར་མཚུངས་པས་སྐྱབས་སེམས་གཉིས་སྔོན་དུ་འགྲོ་བར་བྱས་ལ། ཐོག་མར་རང་ཡི་དམ་གྱི་ལྷ་གང་རུང་ཞིག་ཏུ་མ་གསལ་བར་མཆོད་རྫས་ཀྱི་དངོས་པོ་དེ་ཡང་བྱིན་གྱིས་རློབ་མི་ནུས་པ་ཡིན་པས་རང་ཉིད་ཡི་དམ་དུ་གསལ་བའི་ཐུགས་ཀའི་ཧཱུྃ་ལས་ཡི་གེ་རཾ་དམར་ནག་གཅིག་སྤྲོས་པ་ལས་བསང་རྫས་ཀྱི་དངོས་པོ་དེ་དག་བསྲེག ཡཾ་ལས་རླུང་བྱུང་པས་གཏོར། ཁཾ་ལས་