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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.
Then, once again visualizing ourselves as the yidam deity, from our
heart emanates a white OM ornamented with circles (tikl) 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 lackinga 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 heartthe
heart of the yidam deitycome 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.
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.
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.
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.
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 dns 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.
Visualization for the Offering
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.
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.
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.
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.
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.
4. The highest of the six god realms within the Desire Realm.
Ingls | Portugus |
Las raras y supremas, las 'joyas', que son los invitados, por respeto,
consisten en el Dharmakaya, Sambhogakaya y Nirmanakaya budas, as
como el Dharma y la Sangha, y todos los gurs, deidades yidam, dakinis
y as en. Todos ellos aparecen claramente como racimos de estrellas en
el cielo.
Visualizacin de la Oferta
Imagina que las deidades a las que ofrecemos todos reciben los
productos de la cantaron en forma de rayos de luz, como rayos de sol
sorprendente agua, bebiendo con los vajras huecos de sus lenguas.
Alternativamente, usted podra considerar que las diosas que ofrece, tan
numerosos como motas de polvo en un rayo de sol, el humo que
emanan de ofrenda, cada uno de ellos sosteniendo un vaso de nctar
purificador en la mano derecha, y un recipiente lleno de medicina en la
izquierda, y que extienden el humo de olor dulce en el mundo entero.
Desde la punta del humo, emanar inconcebiblemente vastas nubes
ocano como de las ofertas, que consta de los ocho smbolos propicios,
siete emblemas de la realeza, etc.
Ventajas de la Oferta
Visualizacin de la disolucin
Si he cometido algn error, confieso que ahora antes de que las huestes
de deidades sabidura.
A travs de este mrito, para m y para los dems, todos los que ven
esta-
Y que todo sea auspicioso para que alcancemos nuestros como los otros
el bienestar, as como nosotros deseamos!
El ms alto de los dioses seis reinos dentro del reino del deseo.