北京雍和宫

2018年3月15日 | 浏览量: 1,041
雍和宫位于北京市东城区内城的东北角即雍和宫大街路东,是北京市内最大的藏传佛教寺院,雍和宫旧址原为明代内官监官房。清康熙三十二年(l693年),成为皇四子胤禛的府邸。1983年被国务院确定为汉族地区佛教全国重点寺院。

雍和宫位于北京市东城区内城的东北角即雍和宫大街路东,是北京市内最大的藏传佛教寺院。清康熙三十二年(l693年),成为皇四子胤禛的府邸。1983年被中国国务院确定为汉族地区佛教全国重点寺院。

1735年,清朝一代大帝雍正驾崩。这位自号“圆明居士”的皇帝不依传统,执拗得回到了自己登基称帝之前的居所——后世称为雍和宫的府邸之中。

这个已经成为藏传佛教格鲁派寺院的地方,在之后的几百年中见证了多位大帝的生老病死,皇权相传,沧海桑田,人世变幻。

殿内——

南无咕噜呗,诸佛心要义,大师笑威严,弥陀观音座如前。灿烂根花,墙内生长,墙外壮龙象颜。

南无布达雅,本师世间尊,大千法身遍,诸法实相无生灭。熏烟密布,供养诸佛,出离阶不二门。

南无达麻雅,经律论三藏,黄布包贝叶,无漏甘露最胜教。如牟尼宝,满众生愿,尽皆佑无分别。

南无僧伽雅,曾是大帝居,现为僧众所,梵呗不断菩萨行。世道迁转,黄帽如新,守护脉不间断。

曾经的银安殿,是现在的大殿,里面供奉着三世佛和诸位菩萨罗汉。每天,无数游人信众来到这里顶礼膜拜,祈求三宝加持。在佛陀慈悲目光注视下,三百年前皇嗣之争的硝烟早已散去,功过是非流于后人评判。牙牙学语的乾隆帝也早已作古,千古帝业让许多后人羡慕。只有大殿中的雕梁画栋依旧保持着多年前的姿态,似乎参与到了在这几百年的因果之中,又似独立在因果之外,只待时间侵蚀,默默矗立,不争不变,却只有它千古流传。

 

雍和宫简介

雍正皇帝

雍正皇帝

公元1722年,雍正皇帝继位。前几任皇帝或是出身戎马,或是居住在紫禁城内,在外并无宅邸。皇帝是天子,身份最尊贵,没有人能够使用皇帝东西。更何况从传统风水的角度而言,雍亲王府是出真龙天子的地方。住进这样的地方,就是想要谋朝篡位,罪过巨大。即便是出生在雍亲王府,后来继承雍正皇位的乾隆帝——爱新觉罗·弘历,也是如此。巧合的是,乾隆大帝出生在雍亲王府,坐实了这是个出帝王的风水宝地,被后世称为“龙潜福地”。

可能因为信仰,也可能是为了民族稳定,雍正皇帝最后决定,将雍和宫的一半改作寺院,另一半作为自己的行宫。3年后,雍和宫失火。一场大火将行宫这一部分烧毁,只剩下现在留存的寺院这一部分。

乾隆皇帝继位之后,于乾隆九年二月初九日(公元1744年3月22日),颁布上谕,命三世章嘉·若必多吉活佛改建存留的雍和宫为藏传佛教格鲁派寺院。三世章嘉活佛建围墙,改建筑,安奉佛像、经卷和法器法物,使行宫逐渐具备了藏传佛教寺院的规模和条件。乾隆皇帝极为关心雍和宫改造工程,所有规划设计都要经过他的御览朱批才可以施工。雍和宫内大多数匾额和楹联都是乾隆御笔。从此,雍和宫就成为了格鲁派寺院。乾隆皇帝赐名“噶丹敬恰林”,汉语兜率壮丽洲。并且在这里设立了一个级别非常高的管理机构“中正殿管理喇嘛念经处”,直属于负责管理全国蒙藏事务的最高机构“理藩院”,设主要负责官员一名,成为“领雍和宫事务大臣”,一般都从亲王中选派。

在改宫为寺的这件大事上,三世章嘉活佛是一位非常关键的人物。格鲁派近代历史上如同太阳一样明耀的至尊帕彭喀大师的前世就是章嘉活佛。三世章嘉活佛的佛学见地和修行造诣深厚,精通满汉蒙藏四种语言,是雍正和乾隆皇帝的国师。乾隆九年十二月,大师还亲自主持了雍和宫的落成开光仪式,为雍和宫初期的建设和管理做出了巨大贡献。同年的五月和九月,七世嘉瓦仁波切和六世班禅大师先后向乾隆皇帝表示感谢。七世仁波切还曾先后奉旨从西藏为雍和宫选派70多位高僧,为雍和宫的人才培养提供了巨大支持。

乾隆皇帝

乾隆乃雍正帝第四子,生於康熙五十年八月十三日

乾隆十五年(1750年),雍和宫主体工程完工,形成了规模巨大,布局精巧,东西中路建筑鳞次栉比,辉煌庄严的建筑群,奠定了现在雍和宫建筑的基本格局。

乾隆九年(1744年)雍和宫设立了四大扎仓,分别是扎年阿克学(时轮殿)、曼巴学(药师殿)、卡呢特学(显宗殿),还有巨特巴学(密宗殿),各设堪布一名。直到现在,依旧能够在雍和宫里找到这些扎仓。所有从蒙古来的僧人必须先在显宗殿学习藏文,然后在学习五部大论,每三年可以参加显宗部分的“蓝占巴”考试,每次考试第一名可以获得“蓝占巴”学位。密宗殿主要以格鲁派三大本尊为主,学成后可以考取“阿林巴”学位。时轮殿原本是出家人学习声明和辞藻学的学院,后来又主要学习天文和历算等知识,所以又称数学殿。学成的僧人可以考取“紫林巴”学位。药师殿是北京专门学习藏医和藏药的培训机构,学生后可以考取“麻林巴”学位。乾隆皇帝还颁布谕旨,担任雍和宫各殿的上师必须由西藏三大寺派遣,并将此事委托七世嘉瓦仁波切办理。同时,从内外蒙古征集了500名青年学僧入雍和宫学修佛法,形成雍和宫僧团。

乾隆二十七年(1762年),一世策墨林大师进京,任雍和宫堪布。大师是在三世章嘉活佛之后,又一位深得乾隆信赖的高僧。乾隆四十年(1777年),策墨林大师返回西藏,担任摄政,以高深的佛学造诣和出色的才华,圆满解决了很多棘手的问题。

乾隆四十四年(1779年)六月,六世班禅大师启程东行,第二年九月初一抵达京城。为了迎接大师的到来,雍和宫奉皇帝之命特意扩建了班禅楼和戒台楼,供大师弘法驻锡使用。大师圆寂之后,每年的农历十一月初二圆寂日,雍和宫僧众都会举行法会,纪念大师恩德。

乾隆五十七年(1792年)是藏传佛教非常重要的一个年份。在这一年中,乾隆皇帝御制《喇嘛说》碑于雍和宫,正式制定和颁布了金瓶挚签制度。用于执行这个制度的两尊金瓶,一尊供于拉萨大昭寺,另一尊供于雍和宫。

十三世嘉瓦仁波切是继五世仁波切和六世班禅大师之后,第三位进京的西藏格鲁派领袖。雍和宫是他进京时的主要活动场所。在他驻京期间光绪皇帝和其次太后先后驾崩,十三世仁波切带领诸位高僧进宫诵经回向。之后,仁波切率京城二十八座藏传佛教寺院僧众在雍和宫供设五种供养,致祭皇帝和皇太后。光绪三十四年十一月二十六日,在离京返藏前,又在雍和宫举办法会。

正因为雍和宫与皇室有着密不可分的关系,北京的民间普遍认为去雍和宫参拜是非常利于仕途的。民间流传着“男雍和,女红螺”的说法,也是因此而来。

十一世班禅大师抵达雍和宮(图片摄影﹕刘翀)

十一世班禅大师抵达雍和宮(图片摄影﹕刘翀)

到了民国时期,雍和宫失去了皇家经济政策扶持,无法再靠皇室供养维持。从民国四年开始,雍和宫打破皇寺不对外开放的政策,正式开放。

1925年,九世班禅大师抵达北京,受到热烈欢迎,民国政府册封“宣诚济世”封号,并颁发金册金印。大师在雍和宫为僧众传授三昧耶戒、无量寿佛灌顶、绿度母颂,以及时轮金刚法等。1932年,大师再度莅临雍和宫,留下墨宝“吉祥圆满”。此后的1951年到1966年,十世班禅大师曾经多次来到雍和宫礼佛上香,讲经说法。80年代末,大师又多次在雍和宫讲经说法,举办法会。1996年11月22日,当代的十一世班禅大师首次来到雍和宫,举办坐床周年纪念日法会,为僧众讲经。2008年5月21日,四川汶川特大地震后,班禅大师莅临雍和宫,为地震受难众生举办法会,超度亡灵,祈福消灾。2010年6月2日,大师再次来到雍和宫,为玉树地震受难众生举办法会。

 

寺院布局

雍和宫鸟瞰图

雍和宫鸟瞰图

雍和宫平面导游图

雍和宫平面导游图:  1、牌楼 2、辇道 3、佛仓 4、昭泰门 5、鼓楼 6、钟楼 7、西碑亭 8、东碑亭 9、西阿斯门 10、东阿斯门 11、雍和门 12、四体碑亭 13、讲经殿 14、密宗殿 15、时轮殿 16、药师殿 17、雍和宫 18、永佑殿 19、西配殿 20、东配殿 21、法轮殿 22、戒台楼 23、班禅楼 24、万福阁 25、延绥阁 26、永康阁 27、雅曼达嘎楼 28、昭佛楼 29、绥成殿 30、西顺山楼 31、东随山楼 32、卫生间 33、法物流通处 34、售票处 35、接待办 36、游客服务中心 37、开光处

 

殿堂佛尊

须弥山

大殿前的1.5米高铜制须弥山

雍和宫的一大特点是汉藏佛教的融合统一。在寺院山门里,能够看到汉传造型的弥勒菩萨、护法韦陀尊者和伽蓝菩萨(关公)。后面的密宗殿等各个小殿和偏殿里,能够看到从噶当派到格鲁派各位祖师像、三大本尊、诸位护法、本尊坛城以及甘珠尔和丹珠尔等。整个寺院占地面积约为66,400平方米,住持是胡雪峰大喇嘛,寺中的出家人多为蒙古族。

雍和宫的大殿就叫做雍和宫,相当于汉传寺院的大雄宝殿。当初是雍亲王接见文武官员的银安殿。大殿之前有一座1.5米的铜制须弥山。整座须弥山被安放在一座汉白玉雕刻的水池中,大概有两人多高。须弥山前就是雍和门,上面有乾隆黄帝手书大匾额,汉传造型的弥勒菩萨像就供养在这里,弥勒菩萨像的两侧则是按照汉传传统,供养着四大天王,作为寺院的世间护法。弥勒菩萨像之后,供养的是韦驮尊者。

永佑殿

永佑殿内供奉的无量寿佛像

大殿之后,是永佑殿,这里曾经是雍亲王的书房和寝宫,后来成为清朝供养历代皇帝祖先的灵堂,取名永佑就是永远护佑的意思。现在,永佑殿中供养的是无量寿佛、药师佛和狮子吼佛,两侧墙上供养着绿度母和白度母的唐卡和绣像。

法轮殿在永佑殿之后,是平时僧人做法事的场所。每年的正月初一凌晨两点,寺院的僧人都会在这个殿里,修大威德金刚和吉祥天母法直到天明,白天的时候也会有各种法事活动。每年不定期还会有金刚驱魔舞等法会,每次到了这个时候,雍和宫里的游客是最多的。

每次来到雍和宫,看着比肩接踵的人流,看着围墙外都能闻到的燃香味,想起宗喀巴大师从来没有来过汉地,但是他的教法却在汉地广为流传,有这样一座纯正格鲁派的藏传佛教寺院在北京城里矗立,我感到无比骄傲,也会为自己的福报只能在今世游览瞻仰这座伟大工程,而不能亲近大师本人而感叹。

法轮殿

法轮殿内高6米的宗喀巴大师铜像

作为格鲁派弟子,法轮殿给我的吸引力是最大的。殿内有一尊6米多高的宗喀巴大师铜像。整个雍和宫的绝大多数佛像都是清朝乾隆年间制成,唯有这尊铜像仅有百余年的历史。宣统二年(1910年),当雍和宫著名的蒙古族高僧白普仁大喇嘛耗费了20万银元,用了2年时间才建造完成。宗喀巴大师的身后,就是被称为雍和宫三绝之一的五百罗汉墙,整个墙体都是用紫檀木精心雕刻而成,非常精美。法轮殿里还供养了一座立体坛城,整个坛城大概有4平方米左右,其中都是用坛城沙精妙绘制,颜色的渐变与层次感非常强烈,细节的奇珍异兽栩栩如生。想必制作这尊坛城的上师的修行已经达到了非常高的境界了。此外,还有一个被大多数游客忽略的细节。宗喀巴大师像的两边,各有一座法台,法台不算很大,但是很高。这两座法台是留给嘉瓦仁波切和班禅大师的。虽然两位大德可能并不会登上雍和宫的这座法台,尤其是嘉瓦仁波切已经离开中国这么多年,但是这里的法台依旧为他保留着。此外,还有当时西藏郡王颇罗鼐供养雍和宫的一尊高62厘米的铜鎏金世尊说法像,即“有大利益佛像”现在也供奉在法轮殿内。

慈氏

26米高的木雕慈氏菩萨像

最为引人注目的,是雍和宫最后一层大殿——万福阁中的慈氏菩萨像,通体由一整根白檀木雕刻而成,共26米,其中地上部分由18米,地下8米。尊菩萨像的原料是七世嘉瓦仁波切重金购得,原料直径3米,高26米,花费了2年时间才运到北京,由内务府工匠雕刻而成。菩萨像矗立在汉白玉雕刻而成的宝座之上,身披黄缎大袍,这件袍子是用1100米黄缎制作而成,精美异常。1990年,这尊弥勒菩萨像被列入吉尼斯世界纪录,成为独木雕刻佛像之最。

来雍和宫游玩非常方便,地铁的二号线和五号线都有雍和宫站(Lama Temple)。寺院就在市中心里,基本上是在北京中轴线偏东一点,从天安门、景山、王府井、后海和南锣鼓巷一路游览过来非常顺路。地图定位的话,可以搜索雍和宫的法定地址:北京市东城区雍和宫大街12号,或者直接搜索雍和宫即可。下了车之后,可以顺着人流,或者闻着香味找到雍和宫的大门。

冬天的雍和宫

白雪覆盖的雍和宫

每年的正月初一,雍和宫会有新春大法会,早上会提前开门。出家人则会在凌晨两点左右开始念诵修持大威德金刚和吉祥天母相关经文仪轨。

正月二十三到二月初一通常也会有祈愿法会,农历二月初一当天以及前一天还会有出家人跳金刚舞。除了每年正月初一之外,雍和宫全年的开放时间都在上午9点,闭门时间则略有不同,从每年11月1日开始,到次年的3月31日,下午16点闭门;剩余的几个月中,都是16点30分闭门。如果想要将整个雍和宫游览完整,并且对其中的典故有一些了解的话,建议安排2-3个小时比较妥当。

国内民间有烧头香的说法,认为在正月初一抢到第一炷香会有特殊的加持。所以正月初一凌晨两三点钟就会有人在寺院门口等待,而且因为人流量非常大,建议避开正月初一当天。

此外,每年的5月1-7号和10月1-7号是国内的长假,这段时间中,雍和宫的人流量会非常大。此外,每年的元旦、春节和二月初一前后,也是人流高峰,建议在这个期间去雍和宫的游客做好心理准备,可能有一些大殿会因为安全或其他原因关闭,或者临时进行人员限流,在某些极端情况下,还可能强制规定游览路线,这样的话就会错过一些偏殿。

 

雍和宫周边景点

孔庙

孔庙

出了雍和宫之后,对面就是国子监——古代科举考试中,最高等级的考试所在地,也是皇家祭祀孔子的地方。雍和宫的北侧过马路之后,则是著名的地坛,是古代皇室祭祀大地的地方。至今还能在地坛中看到,从全国各地搜集来的五色土祭坛。

雍和宫的南边走路可以到的地方,是北京著名的夜宵一条街,当地人称为簋街。这条街上川菜出名,每天深夜,别的地方都开始安静下来的时候,正是簋街开始醒来的时候。不过,作为佛弟子,这里并不适合进餐,因为几乎所有的餐馆都是活杀烹饪的。好在从雍和宫到簋街的这条路上,有不少素餐馆可供选择。这条街被称为雍和宫大街,街上有许多出售法器法物和佛像唐卡的小店。北京学习藏传佛教的弟子,基本上都在这个地方请购过不同的法器。

范昀

夜食者的天堂--簋街

夜食者的天堂--簋街

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雍和宫附近出售法器法物和佛像唐卡的小店

 

旅游手册

地址:
中国北京市东城区雍和宫大街12号;邮编:100007

开放时间:
旺季:9:00-16:30(4月1日-10月31日)
淡季:9:00-16:00(11月1日-3月31日)

联络:
电话 010-84191919 | 官方网站: http://www.yonghegong.cn

最佳旅游时间:
全年

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2小时

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25元
凭学生证可以买学生票,学生票12元

交通:
乘搭地铁2号线或5号线——雍和宫站

请支持我们,好让我们能继续为你带来更多佛法:

请留意,若你身在美国,你所作的供养和贡献均可享有免税优惠。~tsemrinpoche.com博客小组

4个回应北京雍和宫

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请注意,凡由第三方在下方的评论栏所发表的评论或帖子,除了博客所有者和/或主持人特别提供的回复外,皆不代表本博客所有者和/或主持人的观点。 评论栏内的所有其他评论或帖文或任何意见、讨论或看法,皆不代表我们的观点,也不应被视为如此。 我们保留删除任何我们觉得具有冒犯意味的评论/观点之权利,但由于此类评论数量繁多,不删除和/或未检测到任何此类评论/观点并不意味着我们苟同同样的看法。

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  1. Moon Chan 于 2020年9月22日 下午11:10

    没想到藏传佛教在中国有一个这么久远的“栖息地”,还与几位著名的皇帝有密切的关系。这篇文详细记载了当中的渊由,让宗教色彩并不浓厚的中国多了一份心灵依靠之所。白雪覆盖的雍和宫好美啊!

    最吸引我的是由七世嘉瓦仁波切重金购得的万福阁中的慈氏菩萨像,知悉它是由一整根白檀木雕刻而成,至今还保存得那么好,很感恩也很希望能一探究竟。另外,十三世嘉瓦仁波切是第三位进京的西藏格鲁派领袖,雍和宫是他进京时的主要活动场所。我似乎明白了嘉瓦仁波切的历代转世如何通过弘法造福世人,第十四世嘉瓦仁波切是这么说的,“转世是心念的延续,没有开始也没有终了。”

  2. […] 北京雍和宫 […]

  3. […] 文成公主的故事被收录在《王统世系明鉴》(Gyelrab Selwe Melong)里,后来还成了流行的西藏民间歌剧。它现在已经发展成为一部价值数百万美元的歌剧,在西藏首府拉萨市上演,由曾执导北京奥运开幕、闭幕仪式的著名中国导演张艺谋执导。 […]

  4. Pastor Lanse 于 2019年2月25日 下午5:23

    曾经两度拜访北京雍和宫,前后相隔了二十年,但留下的大致印象却相差不远。熟悉中国的人应该都知道,在中国大城市里,宗教色彩并不浓厚,平日要找一些供佛用具都必须到特定的某些地点,而佛教书籍大多数也都偏向心灵或正面思维类。然而,雍和宫附近的景象却十分不同,不仅内部所展示的佛像种类繁多、历史悠久,雍和宫附近的店铺几乎都在售卖各种平日在他处所看不到的佛法书籍、唐卡、供品等,若只在那附近逛,几乎会让人产生一种佛教在中国十分兴盛的错觉。这样的落差,固然是中国习以为常的一道风景,但若看仔细了,它本身就是一个历史的纵轴在一个横向移动空间内的三维展现。

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构思: 詹杜固仁波切
技术: 廖君凌、贾斯汀李力、杨瑞强
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内容: 詹杜固仁波切、贾斯汀李力、陈稚鑫讲法师
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未知

已知与未知同样令人畏惧
已知是安于现状和停滞不前
未知却可能带来成长和机会
人们并不知道自己是否更畏惧未知还是已知
谁说未知会比已知更糟
虽说未知有时的确比已知来得糟
然而说到底一切却依然还是未知
除非我们竭尽所能去努力
因此,全力以赴去追寻未知
因为在熟悉之后,未知就会转为已知。
〜詹杜固仁波切

即时相簿

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According to legend, Shambhala is a place where wisdom and love reign, and there is no crime. Doesn\'t this sound like the kind of place all of us would love to live in? https://www.tsemrinpoche.com/?p=204874
4 年前
According to legend, Shambhala is a place where wisdom and love reign, and there is no crime. Doesn't this sound like the kind of place all of us would love to live in? https://www.tsemrinpoche.com/?p=204874
108 candles and sang (incense) offered at our Wish-Fulfilling Grotto, invoking Dorje Shugden\'s blessings for friends, sponsors and supporters, wonderful!
4 年前
108 candles and sang (incense) offered at our Wish-Fulfilling Grotto, invoking Dorje Shugden's blessings for friends, sponsors and supporters, wonderful!
Dharmapalas are not exclusive to Tibetan culture and their practice is widespread throughout the Buddhist world - https://www.tsemrinpoche.com/?p=193645
4 年前
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One of our adorable Kechara Forest Retreat\'s doggies, Tara, happy and safe, and enjoying herself in front of Wisdom Hall which has been decorated for Chinese New Year
4 年前
One of our adorable Kechara Forest Retreat's doggies, Tara, happy and safe, and enjoying herself in front of Wisdom Hall which has been decorated for Chinese New Year
Fragrant organic Thai basil harvested from our very own Kechara Forest Retreat farm!
4 年前
Fragrant organic Thai basil harvested from our very own Kechara Forest Retreat farm!
On behalf of our Puja House team, Pastor Tat Ming receives food and drinks from Rinpoche. Rinpoche wanted to make sure the hardworking Puja House team are always taken care of.
4 年前
On behalf of our Puja House team, Pastor Tat Ming receives food and drinks from Rinpoche. Rinpoche wanted to make sure the hardworking Puja House team are always taken care of.
By the time I heard about Luang Phor Thong, he was already very old, in his late 80s. When I heard about him, I immediately wanted to go and pay my respects to him. - http://bit.ly/LuangPhorThong
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Kechara Forest Retreat is preparing for the upcoming Chinese New Year celebrations. This is our holy Vajra Yogini stupa which is now surrounded by beautiful lanterns organised by our students.
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Kechara Forest Retreat is preparing for the upcoming Chinese New Year celebrations. This is our holy Vajra Yogini stupa which is now surrounded by beautiful lanterns organised by our students.
One of the most recent harvests from our Kechara Forest Retreat land. It was grown free of chemicals and pesticides, wonderful!
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One of the most recent harvests from our Kechara Forest Retreat land. It was grown free of chemicals and pesticides, wonderful!
Third picture-Standing Manjushri Statue at Chowar, Kirtipur, Nepal.
Height: 33ft (10m)
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Third picture-Standing Manjushri Statue at Chowar, Kirtipur, Nepal. Height: 33ft (10m)
Second picture-Standing Manjushri Statue at Chowar, Kirtipur, Nepal.
Height: 33ft (10m)
5 年前
Second picture-Standing Manjushri Statue at Chowar, Kirtipur, Nepal. Height: 33ft (10m)
First picture-Standing Manjushri Statue at Chowar, Kirtipur, Nepal.
Height: 33ft (10m)
5 年前
First picture-Standing Manjushri Statue at Chowar, Kirtipur, Nepal. Height: 33ft (10m)
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Beginner’s Introduction to Dorje Shugden~Very good overview https://bit.ly/2QQNfYv
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Beginner’s Introduction to Dorje Shugden~Very good overview https://bit.ly/2QQNfYv
Fresh eggplants grown on Kechara Forest Retreat\'s land here in Malaysia
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点击上面的“查看所有照片”以查看更多图像

即时视频

  • Pig puts his toys away
    4 年前
    Pig puts his toys away
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    5 年前
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    5 年前
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    5 年前
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    5 年前
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  • March 29, 2024 09:59
    Anonymous 问: 1: how can cleaning be turned into meditation? 2: in Chinese tradition, when someone passes away, there are these blankets with like Buddhas' names on it, Buddhist symbols, etc. What happens when they are cremated, what should we do so it isn't disrespectful to burn the cover/blanket? Thank you ♡
    pastor 已答: Dear Anonymous, Thank you for your questions. In regards to your first question, here is a part of Tsem Rinpoche's teaching (https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/how-to-purify-your-karma-in-kechara-forest-retreat.html): "As I have shared before, during the Buddha’s time, he had a student who was not very intelligent, an old monk. And when this old monk memorised the first word, when he got to the second word, he forgot the first word. When he went back to the first word, he forgot the second word. And he’d yo-yo back and forth like that. And he was very frustrated so he asked the Buddha what he could do because he was having such a hard time memorising and understanding the Dharma due to his very, very, very, poor memory. And so the Buddha said, “Visualise a temple, the shoes of the monks, the floor, the surrounding area, the garden, the trees and all that as your mind. And all the leaves that have fallen as your karma, and your kleshas, your obstructions, your obstacles. Think of all the dirt, think of all the dust, as your kleshas and your obstructions and your negative karma, and every day clean it. And recite this DÜ PUNG DRI MA PUNG, DÜ PUNG DRI MA PUNG, DÜ PUNG DRI MA PUNG. Remove my defilements, remove its leftovers. Remove my defilements, remove the leftovers, the stains.. So, to recite that every day carefully and to visualise it carefully and do that.” So when you are cleaning, you visualise that you are cleaning the defilements from your mind, you can recite "DÜ PUNG DRI MA PUNG, DÜ PUNG DRI MA PUNG, DÜ PUNG DRI MA PUNG." or "Remove my defilements, remove its leftovers." Or you can recite mantras of purification such as Vajrasattva. In regards to your second question: from the Tibetan Buddhist viewpoints you would not burn mantras or images of or associated with the Three Jewels. However, the specific mantras on the blanket, may be for this specific purpose. We wouldn't be able to give you a definitive answers as we would need to know the specific mantras, prayers, images on the blanket. Hope this helps. Thank you.
  • March 28, 2024 05:40
    Jason 问: Continuing from the previous answer, how do we liberate ourselves from samsara if it’s impossible to not create further karma while existing in samsara? If we create karma just be existing, that means that we will keep reincarnating over and over again so it seems like we’re stuck in the cycle
    pastor 已答: Dear Jason, You've asked a very interesting follow-up question. Generally speaking, yes if you are in samsara, then you are always creating more karma. That's why the goal of Buddhists is to be liberated from samsara. The Buddha and other enlightened beings achieved this and the practice of Dharma itself is geared towards achieving this. I'll try to explain it here, hopefully I can do so in such a short space. So, normally there is no way out of samsara, but when you practice the Dharma there is. Remember in my previous reply to you, I mentioned that there are differing levels of severity of karma? Some are heavier, some lighter, etc. When practising the Dharma, you reduce the amount of karma that you produce. When you have less effects of karma, due to less negative karma itself, you can focus more on the spiritual practices that lead to liberation. I'll take the examples of the Refuge vows. There are 10 of them, split into three categories related to the body, speech and mind. First is the body, which includes to abstain form killing, as killing creates negative karma. The in the speech section, it includes to abstain from lying. This is harder to do. What is easier - to abstain from killing another human being, or lying to another person. The easier one is not to kill. Hence, you train yourself in this manner, working from those actions that are easiest to avoid, working up to those that are harder. For example in the mind section, one of the vows is not to covet something that another person has. But this is harder to do than either not lying or not killing. In other words, in our spiritual practice, we reduce the karma that we create though the actions of our body, speech and mind. Since we have less karma, we suffer less. And then finally, we are get to really subtle levels of karma, which are like residue in our mindstreams. But it's still there. In order to get out of samsara, you need to realise what we call emptiness (which is way to complicated to talk about here). In other words, the very path of the Dharma is to reduce the karma we create, starting with the easiest and working up to the hardest, which is where it becomes the easiest to understand emptiness. This who journey is a process, that's why teachings such as the Lamrim are indesipensible as it shows us the actual way to practice. Normally, we are stuck in Samsara. But when we practice the Dharma and ultimately realise emptiness (there are many, many steps in between) we are able to get out of samsara completely. This may sound confusing, which is why in Buddhism study, understand and practice is very important. We have Dharma classes available, where you can learn and find out more: https://www.kechara.com/learn/dharma-classes/ I hope this helps.
  • March 27, 2024 06:10
    Jason 问: People-especially family put certain expectations on us and when we refuse, it causes them a lot of stress and anger and we make them suffer…. my family wants me to marry and have kids but I don’t want to be tied down to Samsara any further and just explaining that I want to shave my head drives my mom crazy and she starts speaking to me in a very loud and forceful manner saying that she doesn’t care what I have to say and that she knows better than me so she will do whatever it takes make me have a family even if she ends up becoming a villain in my eyes because it’s for my own good so that I won’t be alone and lonely when I’m old. When we say no to people, especially to people who care about us and want the best for us, do we accumulate negative karma from causing them emotional turmoil and pain
    pastor 已答: Dear Jason, Thank you for your question. In essence, any action that causes another person harm or suffering whether physical or emotional generates negative karma. But karma is complicated and not as simple as we usually think about it. There are differences in level of severity of karma created, some can be very light and some can be heavy. These are due to the variables when creating karma, such as motivation, the actions, your feelings after it, etc. This can all be found in teachings that talk about karma, especially the Lamrim teachings. In Buddhism we teach that we need to avoid the creation of negative karma for sure. But simply by being stuck in samsara, there is actually no way out of creating karma. That is why Buddhists seek to be free from samsara altogether. Only when we are free from samsara, are we free from the creation of karma. In relation to your situation, if you are young and rely on your parents, for now you should try not to do things that are create division or disharmony within the family environment. That itself if the practice of the Dharma. Then later, when you are independent you can make more of an informed choice about what you want to do. Even in your current situation, you can practice the Dharma, it is not necessary to become a monk or nun to progress on your spiritual path. Dharma can be practiced in any environment, and actually practising towards our family is the best. When we transform our minds and our behvariours and they see just how beneficial this transformation is, this is the best way to show them that Dharma is good. This was a piece of advice that Tsem Rinpoche used to tell people in family situations all the time. I hope this helps you.
  • March 26, 2024 02:28
    Rojal Poudel 问: How can I meet my guru? Does one need a guru for initiation for tantra and other stuff on the path to enlightenment? Does one need a guru to attain enlightenment?
    pastor 已答: Dear Rojal, Thank you for your question. In regards to meeting your guru, there are many different ways. These days you can meet your guru online as well. For example, many people did not meet Tsem Rinpoche personally, but they consider him to be there guru. You may find this article interesting: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/the-guru-protocol-a-guide-to-knowing-who-your-guru-is.html In regards to tantra, yes, one definitely needs a qualified guru to bestow initiation and teach us the path of practice once you have initiation. In regards to our tradition, it is also considered necessary to have a guru to attain full enlightenment. Hope this helps. The article lined above will definitely help to answer some of your questions on a deeper level. Thank you.
  • March 25, 2024 10:35
    Rojal Poudel 问: How can you deepen your spiritual progress while sleeping? I heard some people can go to pure lands and get teachings directly from Buddha’s, Bodhisattva’s, and Dharma Protecters. Are these possible from Lucid Dreaming and Astral Projection?
    pastor 已答: Dear Rojal, Thank you for your questions. It's always nice to see you here wanting to learn more. Yes it is definitely possible to deepen your practice in your sleep. This is done during practice of Highest Yoga Tantra, after receiving initiation and progressed along generation stage practice. This would obviously include everything before receiving such iniation such as having a basis and grounding in the Three Principle Aspects of the Path and the Lamrim teachings. In this practice you are able to use sleep to engage in meditation. This would need you to be able to lucid dream before hand. The ability to lucid dream itself can be developed a number of ways, but the most common is single-pointed mediation concentration during waking life. This is also known as Shamatha meditation. But in this case, the object of your meditation should be a mental one, rather than a physical one. The best would be a visualisation of the Buddha. All of this is outlined in the Lamrim teachings in the section on developing concentration. In terms of Astral Travel, yes it is definitely possible, and again there are different methods to go about this. Again this should be done only after having received the appropriate intiations and teachings from your guru. However, there are quite a few dangers involved with this. As Tsem Rinpoche mentioned before, the two main ones is that your consciousness is not able to return to your body and two that a spirit can take possession of your body if your protection is not strong and you have not invoked a Dharma protector to help with protection aspects. Another thing about astral travel, is that even if learn how to do it, it is not necessary that you can actually visit pure lands or receive teachings, etc. This is because, to do this, would require a lot of merit. So there are many things and practices to develop merit before you should engage in it. Often times, people who claim that they have received teachings or visited purelands, actually haven't though they may think that they did. It could simply be a projection of one's mind and in some serious cases perhaps even due to spirits mascarading. If you would like to learn lucid dreaming, please look into the teachings of single-pointed concentration normally. The ability of lucid dreaming comes naturally for those who progress in their shamatha meditation. As for astral travel practices, I would advise not to engage in such practices unless you receive the appropriate initiations, teachings from and under the strict supervision of a qualified guru. Hope this helps.
  • March 24, 2024 01:17
    Dirji 问: How can I see my kaytsa
    pastor 已答: Dear Dirji, We are sorry, but we do not understand your question. Perhaps because you asked using the english phoenetics of the word. If possible, please post again using either the English translation of the word or using the Tibetan script, so that we can help you properly. Thank you.
  • March 23, 2024 12:11
    Marc 问: What is the direct translation of Tsem Rinpoche’s name mantra? Thank you 🙏🏽
    pastor 已答: Dear Marc, Thank you for your question. You can find a translation of the meaning of Tsem Rinpoche's name mantra on Kechara's Facebook page here: https://www.facebook.com/photo.php?fbid=683136630510067. Hope this helps. Thank you.
  • March 22, 2024 20:27
    Rojal Poudel 问: I am about to leave everything behind. I am tired of this life where I do the same thing everyday. I see everything but dharma as an illusion. I want to attain some sort of realization so that I can benefit other sentient beings. I am very inspired by the story of Milarepa, who gave up everything to learn dharma. Even the Buddha gave up comfort and luxury in search for this supreme truth. I also want to follow the Please tell me what I should do.
    pastor 已答: Dear Rojal, We can understand that you feel this way, and seeing the illusion of life should definitely motivate us to want to achieve something more spiritual. In the past when people asked Tsem Rinpoche the same question, he used to tell people a couple of things: > The first is that there are two methods to deal with our spiritual path. The first is to physically renounce everything and go into the wilderness, like Buddha Shakyamuni and Milarepa did. To cut yourself from everyone and everything and meditate continuously for years until you achieve realisation. But this is very hard to do in our day and age. We still need to have contact with people, there are the necessities of life to think about. Rinpoche said we need to think about things from a practice angle also. It takes a very great level of practitioner with an immense store of merit to be able to do this successfully. > The second method is to keep living within our a community and use them as a support for the transformation of the mind and spiritual progress. For example, that it why we have monasteries and nunneries, or Dharma centres and organisations to help with spiritual practice. This method is more measured, but you can still gain the same results. This is the more practical method. Especially according to the Mahayana path of practice, Bodhisattvas need to practice certain qualities in our minds and we progress towards enlightenment. Such qualities include the Six Perfections, but if we are not around others, how do we practice them? In order to practice generosity, we need others to be generous towards. In order to practice patience, we need others to be patient towards. In order to practice morality and ethics, we need to be in situations to be able to practice our vows. Enlightened beings like Buddha and Milarepa were able to do all of this in their minds during meditation but as mentioned before they were already high level pracitioners with immense merit. For example, Buddha Shakyamuni had three countless aeons of consistent practice life time after life time until his achieved enlightenment. > Another thing that Rinpoche shared, that while understanding the drawbacks of life and the benefits of becoming enlightened, a lot of the time what happens these days is that it is mixed up with emotion due to the challenges of life. People are looking for an escape, but not an escape from samsara into enlightenment, but simple an escape from their current problems. The need for escape, known as renunciation in Buddhism, is not to simply escape samsara, but developed in a certain way through contemplation and meditation. When we have such feelings, we should analyse them to see if they are in accord with the teachings and the methods of developing true renunciation. Many people also have a unrealistic way of thinking about physical renunciation and the spiritual path in general. Most people think it is easy, but it is not, is difficult because we need to deal with our minds, our emotions, our traumas, etc, from countless lives. If we don't have a firm foundation in Dharma practice and transformation before we attempt something like Buddha Shakyamuni or Milarepa, we will give up after a while because we find it too hard. And perhaps give up spiritual practice because the path did not actually match our expectations. So the key is to be as realistic as possible about our spiritual path. So our advice, rather than give up everything, as you may have family or other responsibilities, is to use your current situation to transform your mind, to practice the teachings right now in life, so that you can start progressing along the spiritual life. The best way to do this is to practice the Lamrim teachings, which give you a firm roadmap of how and what to practice in a sequential manner. Giving up everything is not necessary to make real progress on the spiritual path, as outlined in the Lamrim, but sustained and consistent practice is the key. Then use the situations in your life to actualise that transformation. We hope this helps.
  • March 21, 2024 00:44
    Jason 问: I listened to Tsem Rinpoche’s dharma talk and was inspired to be patient and kind towards other. For a while I felt like my mind had transformed and I started being more proactive in helping others and making sure to complete my responsibilities as perfectly as I can to not burden others and taking the initiative to help people that I see are struggling with their work but recently I have been feeling like I’m actually harming others instead of helping them by being kind because I feel like I’m enabling their bad behavior and rude attitude, especially one person in particular that I have to work with. No matter how much I help and show kindness, they don’t seem to change…and now I feel like a pushover for smiling and helping them even though they don’t show any appreciation or respect for it and instead take advantage of me and push even more of their responsibilities on me. I’ve been having thoughts that my kindness and patience has just become a cover for fear of confrontation now. What should I do? I feel like I’m gonna lose control and lash out even though I try to focus my mind on how the people around me must be struggling
    pastor 已答: Dear Jason, Thank you for your question. We are very happy to hear that Tsem Rinpoche's Dharma talks have inspired you, especially to practice patience and kindness towards others. Please do keep it up, the benefits of both qualities are immense and are central to spiritual transformation. We should always try our best to practice both patience and kindness, but sometimes practising it in the way we think may not be the best option. For example, in the case that you mentioned, it is not having the right effect on your own mind and also you are enabling your co-worker to exhibit negative behaviours as well. In this case, actually practising kindness would not be to become a pushover, taking more responsibilities, etc. This isn't beneficial for your or the co-worker. So here, practising kindness would actually be not to allow the person to do such things, but it should be practised with patience and not out of emotion. So you would do this in a very skilfful manner. The best would be to have a talk with your co-worker in a very calm manner and explain how you are feeling and how they are making you feel in the work environment, and try to sort out the situation before it progresses. Especially since you are having such thoughts of anger and the posibility of lashing out. Practicing kindness and patience is not at all become a push over or allowing others to skip out on their responsibilities, etc. We really hope this helps. Thank you.
  • March 20, 2024 14:49
    Sok 问: Hello respected pastors. Is Kusha grass same as Durva grass? How to obtain kusha grass?
    pastor 已答: Dear Sok, Kusha grass and Durva grass are two different types of grass, they are not the same. Kusha grass is also known as halfa grass, big cordgrass, or salt reed-grass. Its scientific name is Desmostachya Bipinnata. In shape, each blade of grass is long and straight. Durva grass is also known as bermuda grass. Its scientific name is Cynodon Dactylon. In shape, each blade looks segmented and has smaller leaves sprouting from it. You can google the scientific name to see the difference between the two. Generally, they can be bought at Indian religious stores if there are any nearby where you live. Alternatively, if you live in Asia, you can buy a traditional grass broom, which you can substitue for the Kusha grass. It is a close relative of Kusha grass and the lamas have said that it can be used as substitue if you cannot find the actual grass. I hope this helps. Thank you.
  • March 19, 2024 20:56
    Bhavisha 问: How to know wheather specific LOCAL deity is enlighten or not?
    pastor 已答: Dear Bhavisha, Local deities are not enlightened. They are sentient beings who look after or take care of a specific area. There are different names for these types of beings, such as local deities, Land God, Landowner deities, etc. They belong to the God Realm, but as other beings in the god realm, they are not enlightened. Hope this helps.
  • March 18, 2024 09:57
    Rojal Poudel 问: What comes after attaining samatha or calm abiding meditation?
    pastor 已答: Dear Rojal, Nice to see you back here! Shamatha is a tool, basically through this meditation you develop single pointed concentration. But after developing that, you use it to engage in Vipashyana meditation, otherwise known as Special Insight. Different traditions have different version of Special Insight. In our tradition, we use this type of meditation to analyse what we call "emptiness." The teachings on the emptiness are the actual teaching that leads to enlightenment. All other teachings or practices help to prepare your mind to be able to do this. Shamatha comes in, because the topic of emptiness is so deep, that we need single-pointed concentration to analyse it. If we don't have this type of concentration, we will not be able to understand emptiness. Hence, shamatha and vipashyana meditation are used in tandem to achieve enlightenment. This may seem a little abstract. The Lamrim teachings go into this in a lot of detail. They can be found in the chapters dealing with the Concentration and Wisdom as part of the Six Perfections in the Great Scope sections of the Lamrim. Hope this helps. Thank you.
  • March 17, 2024 23:16
    Jonathan Tan 问: Hi Dear Pastor, I am curious if H.E 25th Tsem Rinpoche had any heart disciples (son/daughter) Is there a difference between heart and root disciples?
    pastor 已答: Dear Jonathan, Thank you for your question. There is no one heart disciple of Tsem Rinpoche. This usually refers to specific person who carries on the teachings and practices of a particular teacher. Tsem Rinpoche wanted something different for Kechara, hence we carry on his teachings and practices as a group, rather than one specific person. Rinpoche trained his students, who are either Sangha, Pastors or senior students in various ways of continuing his teachings, especially through the work that they do. In this way, we continue Rinpoche's teachings as a group rather than any one heart disciple. Hope that this helps. Thank you.
  • March 16, 2024 01:18
    Sirius 问: Hi dear pastors, I'd like to get recomendations on how to improve my actual sadhana. My morning starts by taking refuge and making offerings to the three jewls, followed by Lama Tsongkhapa's Guru Yoga. After this I usually study Lam Rim, and other Dharma Texts. During the afternoon I meditate for a about an hour or so, and somedays I do the Dorje Shugden sadhana given by Rinpoche. Finally at night I finish my day by doing Vajrasattva meditation and confession to the 35 Buddhas. What else can I do to improve my sadhana? What practices would you recomend me to do? Do you have recomendations on texts I could read? I would like to add that I live in Argentina, and I do not have any buddhist temple near sadly, so I cannot go there to practice, learm or collab. I would appreciate advice on this. Thank you in advance.
    pastor 已答: Dear Sirius, Thank you for your question. In terms of practice, you are doing a lot. We are very happy to read that you are doing all these beneficial practices. They will be very beneficial for you. What you are doing is very good already, the only thing that I would say is to make the Dorje Shugden sadhana consistent as well as the others. If you are doing the short Diamond Path sadhana, it includes the Vajrasatta meditations, so you don't have to do it separately. We just have some points to help you improve your practice: > First is whenever you do any of the practices, is it vital to make sure you take refuge, generate bodhicitta and practice the four immeasurables before each session. And then at the end of the session, make sure to dedicate. This seals the merit generated from your practice. This is very important as if we don't have the correct motivation at the beginning and dedicate it at the end, since the merit is not sealed, the positive potential is destroyed when we have disturbing emotions, especially anger. > The second is to be consistent in your practices and do them daily. If you cannot be consistent with the practices you are doing at the moment, then reduce what you are doing to make it simple, for example just the Diamond Path (which includes Tsongkhapa's Guru Yoga anyway). Then once you are consistent daily, later you can slow add in other practices and become consistent with them. > The third is to keep revising the teachings on these practices, understand the motivation, deepen your visualisations, etc. > In regards to your meditation, if you are doing breathing or concentration meditation, again, revise the teachings again and again to make your practice stronger and understand where you are on your meditational path. > You can also spend some time every day, maybe five or ten minutes contemplating the Lamrim teachings step by step. This itself is extremely transformational and will propel you along the spiritual path. In regards to what else to study or read, here is a very good article: https://www.tsemrinpoche.com/tsem-tulku-rinpoche/buddhas-dharma/books-that-are-a-must-read.html If you consider Tsem Rinpoche to be your spiritual teacher, there are thousands of hours of teachings on YouTube: https://www.youtube.com/channel/UCoTg0Wc5q3Gnz8ej3ETCdMQ You can watch and re-watch them to deepen your understanding and practice. I hope all of this helps.

图文吧

Rejoice to the volunteers (also kind sponsors) who cleaned the Gyenze Chapel and made abundant offerings to Gyenze. ~ Alice
2 天前
Rejoice to the volunteers (also kind sponsors) who cleaned the Gyenze Chapel and made abundant offerings to Gyenze. ~ Alice
Offered beautiful flowers abundantly to Gyenze. ~ Alice
2 天前
Offered beautiful flowers abundantly to Gyenze. ~ Alice
Offered beautiful flowers abundantly to Gyenze. ~ Alice
2 天前
Offered beautiful flowers abundantly to Gyenze. ~ Alice
Our weekly Dorje Shugden Puja @ 23/3/2024 . William, as the umze is seen here burning incense powder as we are about to recite the Sangsol Prayer to Dorje Shugden composed by Ganden Serkong. Kechara Penang Study Group by Jacinta.
4 天前
Our weekly Dorje Shugden Puja @ 23/3/2024 . William, as the umze is seen here burning incense powder as we are about to recite the Sangsol Prayer to Dorje Shugden composed by Ganden Serkong. Kechara Penang Study Group by Jacinta.
And here's Mr Wong of KSK Ipoh who dropped by to pray and offered some donation to the Chapel. Kechara Penang Study Group. Pic by Siew Hong & uploaded by Jacinta.
2 周前
And here's Mr Wong of KSK Ipoh who dropped by to pray and offered some donation to the Chapel. Kechara Penang Study Group. Pic by Siew Hong & uploaded by Jacinta.
Today's puja (16/3/2024) ended around 420pm, Jacinta was the umze of the day. Pic by Siew Hong. Kechara Penang Study Group by Jacinta.
2 周前
Today's puja (16/3/2024) ended around 420pm, Jacinta was the umze of the day. Pic by Siew Hong. Kechara Penang Study Group by Jacinta.
Group photo taken after the last session, sealed with King of Prayers. Come and join us next time! Sayonara - 9-10th March 2024 - Kechara Penang DS Retreat by Jacinta.
2 周前
Group photo taken after the last session, sealed with King of Prayers. Come and join us next time! Sayonara - 9-10th March 2024 - Kechara Penang DS Retreat by Jacinta.
Abundance altar! Fruits, flowers, Mee Koo (traditional Penang buns), Bee Hoon, sourdoughs and snacks are some of the offerings to Rinpoche, Buddhas & Bodhisattvas. Kechara Penang Dorje Shugden Retreat 9-10th March, 2024 by Jacinta.
2 周前
Abundance altar! Fruits, flowers, Mee Koo (traditional Penang buns), Bee Hoon, sourdoughs and snacks are some of the offerings to Rinpoche, Buddhas & Bodhisattvas. Kechara Penang Dorje Shugden Retreat 9-10th March, 2024 by Jacinta.
Siew Hong, one of retreatants and an active member of Kechara Penang group proudly presented her torma to be used during the Kalarupa puja. Kechara Penang Study Group by Jacinta
2 周前
Siew Hong, one of retreatants and an active member of Kechara Penang group proudly presented her torma to be used during the Kalarupa puja. Kechara Penang Study Group by Jacinta
Torma making was taught by Pastor Seng Piow and held one day before the retreat. Kechara Penang Study Group by Jacinta
2 周前
Torma making was taught by Pastor Seng Piow and held one day before the retreat. Kechara Penang Study Group by Jacinta
Penang Dorje Shugden Retreat cum Puja, 9-10th March 2024 led by Pastor Seng Piow with 12 retreatants. Uploaded by Jacinta
2 周前
Penang Dorje Shugden Retreat cum Puja, 9-10th March 2024 led by Pastor Seng Piow with 12 retreatants. Uploaded by Jacinta
The celebration ended with a Dorje Shugden puja, dedicated to all the sponsors, our loved ones and as well as for the happiness & good health for all sentient beings. May Rinpoche return swiftly too and taking this opportunity wishing all Happy Chinese New Year and Gong Xi Fa Cai from all of us, Kechara Penang Study Group. Uploaded by Jacinta.
2 月前
The celebration ended with a Dorje Shugden puja, dedicated to all the sponsors, our loved ones and as well as for the happiness & good health for all sentient beings. May Rinpoche return swiftly too and taking this opportunity wishing all Happy Chinese New Year and Gong Xi Fa Cai from all of us, Kechara Penang Study Group. Uploaded by Jacinta.
Seen here, Pastor Seng Piow set off firecrackers - welcoming of the upcoming year with enthusiasm and positive energy. Kechara Penang Study Group by Jacinta
2 月前
Seen here, Pastor Seng Piow set off firecrackers - welcoming of the upcoming year with enthusiasm and positive energy. Kechara Penang Study Group by Jacinta
In this pic, Pastor Seng Piow is sharing Dharma with newbies ~ Sharyn's friends. It's always good to make light offerings at the beginning of new year. By making light offerings, you are able to dispel the darkness of ignorance and achieve wisdom. Kechara Penang Study Group by Jacinta.
2 月前
In this pic, Pastor Seng Piow is sharing Dharma with newbies ~ Sharyn's friends. It's always good to make light offerings at the beginning of new year. By making light offerings, you are able to dispel the darkness of ignorance and achieve wisdom. Kechara Penang Study Group by Jacinta.
One the day of Losar (new lunar year), it is always beneficial for Buddhist practitioners to get together in making abundant offerings to Buddhas on the altar to usher in goodness, prosperity and well-being of our loved ones. It's more auspicious this year as Losar and the Chinese New Year begin on the same date, 10th Feb, 2024. Back in Penang, our Kechara members came together to decorate the altar with abundance offerings for Dorje Shugden puja @3pm. Kechara Penang Study Group by Jacinta.
2 月前
One the day of Losar (new lunar year), it is always beneficial for Buddhist practitioners to get together in making abundant offerings to Buddhas on the altar to usher in goodness, prosperity and well-being of our loved ones. It's more auspicious this year as Losar and the Chinese New Year begin on the same date, 10th Feb, 2024. Back in Penang, our Kechara members came together to decorate the altar with abundance offerings for Dorje Shugden puja @3pm. Kechara Penang Study Group by Jacinta.
Mr. Dared Lim was offering water bowls on behalf of Kechara Ipoh Study Group. (Kin Hoe)
2 月前
Mr. Dared Lim was offering water bowls on behalf of Kechara Ipoh Study Group. (Kin Hoe)
Jun from Ipoh was offering mandarin oranges to Mother Tara and The Three Jewels. (Kin Hoe)
2 月前
Jun from Ipoh was offering mandarin oranges to Mother Tara and The Three Jewels. (Kin Hoe)
Prior to our puja in Ipoh, Mr. & Mrs. Cheah Fook Wan were preparing for the offerings to the Buddhas. (Kin Hoe)
2 月前
Prior to our puja in Ipoh, Mr. & Mrs. Cheah Fook Wan were preparing for the offerings to the Buddhas. (Kin Hoe)
On Sunday afternoon, Kechara Ipoh Study Group has carried out Mother Tara prayer recitations in Ipoh. (Kin Hoe)
2 月前
On Sunday afternoon, Kechara Ipoh Study Group has carried out Mother Tara prayer recitations in Ipoh. (Kin Hoe)
Some of the best shots taken during Thaipusam in Penang. Swee Bee, Huey, Tang KS, Nathan, Choong SH and Jacinta volunteered. Wai Meng came all the way from KL to help out. Kechara Penang Study Group by Jacinta
2 月前
Some of the best shots taken during Thaipusam in Penang. Swee Bee, Huey, Tang KS, Nathan, Choong SH and Jacinta volunteered. Wai Meng came all the way from KL to help out. Kechara Penang Study Group by Jacinta
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Dorje Shugden
点击观看我对多杰雄登的说法。。。