博通显密大班智达——班禅索南扎巴

2021年10月24日 | 浏览量: 240
Panchen Sonam Drakpa. Click on image to enlarge.

班禅索南扎巴。点击图片放大。

多杰雄登的转世传承中,没有任何一位大师拥有班禅索南扎巴同等的荣誉。他在那一世不仅是第十五任甘丹赤巴,还担任了格鲁三大寺——甘丹寺、哲蚌寺和色拉寺的堪布法台。他也是宗喀巴大师的直系弟子——持律主杜津扎巴坚赞的无误转世。

在古印度,精通大小五明的学者或专家被称为“班智达”。 “大五明”是指因明(逻辑学)、声明(声律学)、医方明(医学)、内明(佛学)和工巧明(工艺学);“小五明”是指辞藻学、历算学、戏剧学、修辞学和韵律学。索南扎巴因其出色的学术成就被授予“班禅”尊号,这个尊称融梵、藏语而成,指的是“大智者”。

索南扎巴在1478年(土狗年)降生于西藏自治区山南市的泽当,为南巴朗巴之子,年少时随耐钦波索南扎西出家,法名为索南扎巴。青少年的索南扎巴在泽当寺学论,为佛学的修持打下了基础,包括阅读、写作,还有背诵经文和重要经典。

他研习了《释量论》。为了更理解这个主题,他前往雅桑,与当地的学者进行了交流。他在雅桑也学习了声律学、修辞学和韵律学,并从确吉达波拉绛巴和其他学者身上获得传统佛学经典的开示。

 

Panchen Sonam Drakpa (central figure). Click to enlarge or click here for more high resolution Buddha images.

班禅索南扎巴(中),点击放大。若想获得更多其他高清图像,请按此处

色拉寺和其他寺院的正规教育

索南扎巴赴桑浦寺、尼玛塘寺学经,特别依止色拉大乘法洲经师永津顿约贝丹达十二年。在色拉寺的期间,他潜心研习佛教经典,例如《现观庄严论》、《中论》、《俱舍论》、《释量论》和《戒律本论》。

这五大论典奠定了格鲁派寺院学制的五大方向,想获得“格西拉让巴”学衔必须通过这五部大论的考核。

在此期间,索南扎巴前后依止众多合格的大德善知识为经师,他们有些是当代的主要大师,如温敦•班觉伦珠(1427-1514)、色拉寺的第十任堪布顿约贝丹(1445-1524),还有吞巴克尊•云丹嘉措(1443-1521)。研读佛教经典的同时,索南扎巴也听授许多密法仪轨,20岁那年便从俄那喇嘛桑杰桑藏布受具足戒。

索南扎巴二十七岁时加入吉祥上密院扎仓,依止金刚持却丹洛卓,听受密法三年。这位大师给他传授许多密续的教义、灌顶、窍诀和口传,索南扎巴因而精通显密二教。

H.H. the 2nd Dalai Lama Gedun Gyatso (central figure). Image credit: himalayanart.org. Click on image to enlarge.

第二世达赖尊者根敦嘉措(中)。图片取自:himalayanart.org 。点击放大图片。

在泽当寺大经院的辩经考试中,他的辩证技巧和经文知识让他获得了“拉绛巴”的称号,意指“具无碍智慧者”。多如大海的学者们向他抛出赞叹的花鬘,智者美誉传遍西藏各地。

接下来的那一年,索南扎巴重新回到上密院扎仓,继续向同一位大师修习密续法门。比起以往,他这一回对密法作了更深入的研究,于是很快便成了西藏学者中的大鹏,并撰写了实修密法的论著。

索南扎巴还曾依止格鲁派著名的历史学家贡噶坚赞(1432-1506年),此人乃是泽当寺的善知识;另外一名则是比较低调的大师仁钦却桑,他可能是一位隐士。索南扎巴三十四岁时被任命为上密院的洛本,即备受尊敬的仪式师。在其任职期间,他传授许多密续教法,直到四十七岁时退任。接下来的一年,他遵照他的主要上师之一的第二世达赖尊者根敦嘉措的郑重要求,出任哲蚌洛色林寺的堪布。

 

继承宗喀巴法座

索南扎巴在哲蚌洛萨林寺任职了堪布五年,勤政务实,界定寺院的传统并广受教法。到了1529年,五十二岁的班禅索南扎巴更接任宗喀巴的法座,成为第十五任甘丹赤巴。当他登上甘丹法座就任时,念诵了以下偈颂:

愿于弘扬宗喀巴
法王正法理则际
止息障碍之征兆
一切顺缘悉圆满

后来,索南扎巴在拉萨的传召大法会上,又朗诵了以下偈颂:

我及他人之三世
依止相属二资已
祈愿善慧名称佛
教法永住盛增长

Tulku Drakpa Gyaltsen. Click to enlarge or click here for more high resolution Buddha images.

杜固扎巴坚赞,点击放大。欲获得更多其他高清佛像,请点击此处

这二首偈颂被称为“善规传承的祈愿文”,是格鲁派行者都念诵的主要回向文。迄今为止,格鲁世系的所有祖古、上师、格西和在家居士依旧念诵这伟大的班智达所传承下来的偈文。这些偈文显示出一位博学大师的勇气与依止精神,完美地体现了格鲁传承及其创始人的精神。

值得指出的是,索南扎巴坚韧不拔的心相续也延续到他的转世——杜固扎巴坚赞身上。这一回,他终于履行了他的前世杜津扎巴坚赞许下的誓愿,即在五浊时期护持第二佛陀宗喀巴大师法脉清净的传承

索南扎巴担任甘丹赤巴七年,广作贤妙纯白事业,并在各地主持宗教活动。

传召大法会活动期间,他会给大众开示。传召大法会是拉萨的年度殊胜佛教庆典,由宗喀巴大师于1409年发起,目的是祈愿世界和平与繁荣。

赤钦索南扎巴的任期结束后便退居甘丹寺。从那时起,他不时前往觉摩隆、帕摩却德、尼顶和却德仁青林寺转法轮。

 

Panchen Sonam Drakpa. Image credit: himalayanart. Click on image to enlarge.

班禅索南扎巴。图片出自:himalayanart.org 。点击图片放大。

登上甘丹、色拉与哲蚌寺的法座

班禅索南扎巴六十六岁那年,第二世达赖尊者根敦嘉措圆寂。哲蚌寺颇章及施主双方一致请求他接任哲蚌寺的法台。他又应请求,就职了四年。这是他在担任甘丹法台之余的附加职务。

此外,他也应色拉寺僧众的请求,担任色拉大乘洲的法台,灌溉这所伟大的最高学府,在位九年。因此,班禅索南扎巴可说是历史上独一无二曾担任格鲁三大寺院堪布的大师

 

成为达赖尊者的导师

H.H. the 3rd Dalai Lama, Sonam Gyatso. Image credit: himalayanart.org. Click on image to enlarge.

第三世达赖尊者索南嘉措。图片来源:himalayanart.org 。点击图片放大。

1552年,索南扎巴担任第三世达赖尊者索南嘉措(1543-1588年)的经师。年幼的达赖尊者住在班禅索南扎巴位于哲蚌寺的拉章,在班禅座下学习,接受许多法教和灌顶,主要为密集金刚法门和相关释义。据悉,班禅索南扎巴虽精通各大主要密续教法,但其主要的修持是《密集金刚》。

担任堪布期间,班禅索南扎巴为达赖尊者授沙弥戒,由桑普法王曲杰勒巴顿珠(Choje Legpa Dondrub)担任羯磨师。七十二岁的班禅索南扎巴在土鸡年赐名第三世达赖尊者法号“索南”。

自此,班禅索南扎巴将达赖尊者的传承法号从“根敦”改成“嘉措”,按照字面,这是“大海”的意思。学者普遍认为,班禅借此预言达赖尊者的法业将如大海般广阔无垠。经过精心的栽培和调教,第三世达赖尊者成了将佛法引入蒙古部落的善知识。事实上,“达赖喇嘛”这个称号就是蒙古人所取,意为“如大海一样的上师”。

班禅的部分弟子是那个时代举足轻重的大德善知识,当中包括第二十一任甘丹赤巴格勒贝桑(1505-1567年)、在扎什伦布寺修习的拉尊索南贝桑、第二十五任甘丹赤巴班觉嘉措(1526-1599年)以及第二世德木班觉扎西。

Tashilhunpo Monastery in Shigatse. Click on image to enlarge.

日喀则市的扎什伦布寺。点击图片放大。

 

乃穹护法与班禅索南扎巴

佛教护法乃穹多杰扎登曾来到班禅索南扎巴面前,提醒他前世作为杜津扎巴坚赞时所许下的誓言,即成为格鲁教的护法

嘉杰赤江仁波切在其著作《愉悦如海护法之妙音》这么叙述乃穹给班禅的叮咛:

“杰絳央噶威洛卓(文殊喜慧)曾郑重地要求我以保护甘丹派教法为主,但我过去曾在大阿阇黎莲花生跟前发过誓,要保护总体佛教,所以无法担任甘丹教法的特别护法。目前在主持甘丹教法的人士中,班钦您的教证功德最高,再说您过去也发过心,所以请您承诺,现起保护甘丹教法的桀傲身吧!”

当时,大师并没有表态,且表示会先查证誓言是否属实。或许当时他成为佛教护法的时机尚未成熟,所以班禅索南扎巴直至转世为杜固扎巴坚赞(1619-1656年)时才实践了这个承诺。

 

班禅索南扎巴的留世著作

自三十六岁起,班禅索南扎巴便撰写了多部显密经论,在这方面作出的贡献不可估量。正如宗喀巴大师所说:

“佛教事业语最胜。”

班禅索南扎巴的论著包括《密集金刚》,以及对《般若经》、《中观》、《律论》、《释量论》和《俱舍论》的释义。他撰写的论疏是传统格鲁寺院研读五部大论的基本依据

那旺晋巴教授在班禅索南扎巴的著作《续部总释•攝引有缘心意》英译本中前言有提到:

“班禅索南扎巴在讲经、辩论和著述上才能出众。”

那旺教授补充,班禅在其著作《中观要义•奥义明灯》的跋文中写道:

在讲说圣教上,我无与伦比;
无著世亲兄弟知道我将超越他们的成就,
早已转生他界。

在辩论上,我无与伦比;
陈那和法称论师知道我将找出他们的矛盾之处,
加以检视并逐一驳斥,
早已巧妙地回避我。

在著述上,我无与伦比;
圣勇大师只擅于如‘林间蝉鸣’般弘扬佛陀事迹,
而我力学笃行,
在讲经、辩论和著述上已无可匹比。

晋巴教授援引班禅索南扎巴的这段话后,也举出了嘉杰赤江仁波切对其的见解:

“对某些人来说,这段话也许万般地荒谬,但我们时代最渊博的大师、才华横溢的上师、逻辑学家和作家、尊者达赖尊者后期的精神导师永津赤江金刚持(多杰羌)说:“如今,我们年代那些自认博学多闻的学者认为此说法完全是胡扯;而他们都错了。”

班禅自信地表现出其知识和技能,至尊嘉杰赤江仁波切非但没有否定,还公开捍卫这位伟大的学者。从他的语气里,透出了他对由衷地认为班禅的观点是合理的。这番话也清楚地说明索南扎巴阐述佛法的勇气和坚定的信心,这正是佛陀和菩萨的品德之一

班禅索南扎巴撰写的四十五部文集涉及各个主题,当中包括显密注解、本尊仪轨、历史、宗教史等等。其中一些文本至今仍为格鲁派寺院的主要教材(藏语Yigcha),如哲蚌洛色林寺和甘丹夏孜寺,以及蒙古的许多其他寺院。这验证了班禅杰出著作的精辟与准确之处。

 

文本的意义

Overview of Buddhist Tantra by the great master Panchen Sonam Drakpa

大师班禅索南扎巴的著作《续部总释•攝引有缘心意》。欲阅读完整的PDF档案,请点击此处

北印度达兰萨拉的西藏档案文献图书馆(LTWA)出版了班禅索南扎巴所撰写的《续部总释•攝引有缘心意》。达兰萨拉是第十四世达赖尊者尊者的官方住所,也是藏人行政中央的所在地。西藏档案文献图书馆由达赖尊者和藏人行政中央所创办,目的是保护西藏的古代文本。各类宗教与世俗文本,都在此被译成英语和多种其他语言。

班禅索南扎巴的《续部总释•攝引有缘心意》就是其中一部拥有英译本的著作。有趣的是,这本书的前言就提及班禅索南扎巴的前世是持律主杜津扎巴坚赞,他是宗喀巴大师的五大门徒之一。此外,此处也提及班禅索南扎巴后来转世为杜固扎巴坚赞。由此可见,西藏档案文献图书馆承认持律主杜津扎巴坚赞、班禅索南扎巴和杜固扎巴坚赞源自同一个心相续

此说法是值得探讨的。既然杜固扎巴坚赞的前世是著名且学识渊博的作家班禅索南扎巴,他不但著有四十五部文集,担任过格鲁三大寺的堪布和第十五任甘丹赤巴(宗喀巴大师法座的持有人),还担任第三世达赖尊者的经师,且本身也是一名大师,那么班禅索南扎巴不可能转世成为一个有着凶恶心相续的邪灵——杜固扎巴坚赞

杜固扎巴坚赞(主)、大黑天(右上)和多杰雄登(右下)的唐卡,点击放大。欲查看更多高清的佛像,请按此处

宗喀巴大师的心子转世为博学大德班禅索南扎巴和杜固扎巴坚赞后,岂会因为恶咒而突变成叫作多杰雄登的邪灵呢? 这个逻辑无法成立,因为一个已证悟的大师,其心相续是不会突然退转而变得邪恶的。这说法就好比说文殊菩萨若作了恶咒也会变成邪灵,简直荒谬!

难以置信的是,以上信息皆由达赖尊者和西藏领导层的指导和监督下运作的西藏档案文献图书馆所发行。他们自相矛盾,西藏领导人一方面说多杰雄登是杜固扎巴坚赞念了恶咒而突变成的邪灵,另一方面,却又印制了这本书来赞颂杜固扎巴坚赞的心相续!

在发生多杰雄登争议之前,西藏没有人不知道多杰雄登就是杜固扎巴坚赞,而他的前世则是班禅索南扎巴,以及持律主津扎巴坚赞。每个人都知道他们同属一个心相续,因此才被统称为三扎巴,并在这遍土地上受众人爱戴。

西藏档案文献图书馆印刷了班禅索南扎巴著作的译本,赞扬他崇高的品德,承认他的前世是持律主杜津扎巴坚赞,后来转世为杜固扎巴坚赞。然后西藏领导人却又宣称杜固扎巴坚是邪灵多杰雄登?这太牵强了,显然在自相矛盾。

此举显示出藏族领导的紊乱无序,因为他们根本不清楚自己印刷的是什么,结果前后矛盾!这本书在多杰雄登争议之前就已经出版,如今西藏领导层扭曲历史真相,企图要多杰雄登作为代罪羔羊,为他们犯下错误顶罪,却很讽刺的恰恰在自家的出版物中暴露了他们的谎言

Overview of Buddhist Tantra, page ix. Click to enlarge.

《续部总释•攝引有缘心意》的前言,第九页。点击放大。

Overview of Buddhist Tantra, page x. Click to enlarge.

《续部总释•攝引有缘心意》的前言,第十页。点击放大。

Overview of Buddhist Tantra, page xi. Click to enlarge.

《续部总释•攝引有缘心意》的前言,第十一页。点击放大。

 

关于西藏档案文献图书馆

西藏档案文献图书馆(LTWA)是一家位于印度达兰萨拉的藏族图书馆。该图书馆于1970年6月11日由第十四世达赖尊者所创办,被视为全球西藏文献最重要的图书馆和机构之一。

图书馆的文献主要是1959年随同西藏队伍同时迁运过来的文档,当中包括重要的藏传佛学手稿和与西藏社会的历史、政治、文化甚至艺术有关的档案,共有八万多份手稿、书籍和文件;六百多个唐卡、雕像和其他佛教文物;一万张照片;以及许多其他资料。

图书馆的首要宗旨是提供全方位及完整的文献,以及一个有利研究和进行知识交流的中心。

来源:维基百科

 

《续部总释•攝引有缘心意》前言

前言

噢,确吉索南扎巴 (Chos-rje bSod-nams grags-pa-dpal!)
您广大行菩提心
此乃佛陀宣说百遍之美德
您的功德好比太阳光芒四射
您讲经、辩论和著述的才能
灿烂地照耀这世间
您已圆满掌握显密经论
学识渊博仿如满园绽放的鲜花
你言辞有力如日光高照
名声已响彻三界
噢,索南扎巴,善知识的上师!
我在您足前顶礼

在您广大无垠的法教园林
年轻妙慧云集
听闻“六边四理”
如被百瓣汇成的奇花
点滴酝酿的十万甘露所引
愿我能如实体验
奥妙密续的真谛!

金刚密乘法宝持有者班禅索南扎巴(Panchen Chos-rje bSod-nams grags-pa-dpal)是一位大师,他的杰出修行与学术成就被全西藏有识之士所熟知。他的第一个转世身份是宗喀巴大师的五大门徒之一,持律主扎巴坚赞(Grags-pa rgyal-mtshan)。接着是本书的作者班禅索南扎巴(Panchen bSod-nams grags-pa-dpal),后来再转世为杜固扎巴坚赞(mNga’s-ris sPrul-sku Grags-pa rgyal-mtshan)。此系列转世皆带有扎巴(grags-pa)名号。

14世纪,班禅索南扎巴(Panchen bSod-nams grags-pa-dpal)出生在西藏中部的山南市(Lho-kha)的泽当(rTsed-thang)。随后,他到色拉大乘寺(Se-ra theg-chen-gling)师从具德上师屯月当丹(Dhonyo dang-ldan)和第二世达赖尊者根敦嘉措(dge-‘dun rgya-mtsho),听受了许多法。

点击阅读前言第十页

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过程中,他掌握了无边甚深之显密教义和释义,并以卓越的学习能力而闻名。他也获得上师们授予完整的灌顶、口传、引导和指示。此外,他也被达赖尊者任命为洛色林寺(Blo-gsal-gling)的堪布,这是哲蚌(’Bras-dpung)寺的四大扎仓(经学院)之一,哲蚌寺在1959年之前是西藏最著名的佛学院,最盛时期寺僧编制高达万人。在接下来的六年里,他继续担任这所经学院的堪布。后来继任的堪布也都固定任期六年,这个传统一直延续至今。

接着,他被任命为格鲁之首——甘丹(dGa’-ldan)法座持有人,成为第二佛宗喀巴大师格鲁传承的第十五任继承人。一世班禅克珠杰格勒巴桑(mKhas-grub dGe-legs dpalbzang)悼颂他时说:

怙主,
不屈的再世如来,
佛教法王之摄政,
真理开山之鼻祖,
无畏降临狮座人,
愿您成就永驻世!

他继续担任堪布长达七年,期间他不间断地在西藏及各地弘扬宗喀巴大师和格鲁传承的珍贵法教。 他还特别关注各所寺院如色拉寺(Se-ra)、哲蚌寺(’Bras-spungs)、觉摩隆寺(sKyo-mo-lung)、帕莫确德( Phag-mo chos-sde)、聂定(Nye-sdings)、沃那寺(’Od-sna)和却德仁钦寺(Chos-sde rin-chen)的院规及佛法修习,大大地提升了寺院的素质。此外,他还担任第三世达赖尊者(bSod-nams rGya-mtsho)经师。尊者的法名“索南”(bSod-nams)就是索南扎巴授予的。

他在著述上的付出影响深远,是所有贡献中最功德无量的。宗喀巴一点也没说错:

“佛教事业语最胜。”

班禅索南扎巴贝(Panchen bSod-nams grags-pa-dpal)是一位在讲说、辩论和著述上的非凡之辈。他在其著作《中观要义•奥义明灯》的跋文中写道:

在讲说圣教上,我无与伦比;

点击阅读前言第十一页

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无著世亲兄弟知道我将超越他们的成就,
早已转生他界。

在辩论上,我无与伦比;陈那和法称论师知道我将找出他们的矛盾之处,加以检视并提出论述,
早已巧妙地回避我。

在著述上,我无与伦比;圣勇大师只擅于如‘林间蝉鸣’般弘扬佛陀事迹,而我力学笃行,在讲经、辩论和著述上已无可匹比。

对某些人来说,这段话也许万般地荒谬,但我们时代最渊博的大师、才华横溢的上师、逻辑学家和作家、达赖尊者后期的精神导师永津赤江金刚持(多杰羌)说:“如今,我们年代那些自认博学多闻的学者认为此说法完全是胡扯;而他们都错了。”

班禅索南扎巴贝(Panchen b.Sod-nams grags-pa-dpal)撰写超过四十五部涉及不同主题的著作,例如显密注解、本尊仪轨、历史、宗教历史等等。在他的众多著作中,那些想要实修一般佛法,尤其是金刚乘教法的信众,绝对不能略过《续部总释•摄引有缘心意》 (Legs bshad rgyud sde spyi’i rnam par bzhag pa skal bzang gi yid ‘phrod)。大师在这本书里详细地解释了四部密续之别,也充分描述传统金刚乘的两种次第,并以“六边四理”来阐述,从而无误地诠释了本初佛金刚总持的密意。

祝愿西藏档案文献图书馆重印与再版的此书,能为世人带来和平与幸福!

那旺晋巴教授
大吉岭圣约瑟夫学院

1996年1月24日

点击下载或阅读PDF档案

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欲下载和阅读班禅索南扎巴《续部总释•攝引有缘心意》(英文版)的PDF档案,请点击此处

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成立拉章

班禅索南扎巴进入净光之前,在哲蚌寺设立了自己的拉章,被称为仁康贡玛或上馆。

此拉章之所以名为上馆,是因为它就建在高处,那是阿巴扎仓辩经院上方的一座山丘上。由于班禅索南扎巴曾担任三大主寺的堪布,还兼任甘丹赤巴一职,这所拉章也成了权威和影响力的象征。除了索南扎巴,格鲁传承中再没有一位大师或祖古曾拥有这般成就地位。

Tulku Drakpa Gyaltsen (center), Panchen Sonam Drakpa (left) and Duldzin Drakpa Gyaltsen (right). Click to enlarge or click here for more high resolution Buddha images.

三扎巴:班禅索南扎巴(左),他的转世杜固扎巴坚赞(中),以及他的前世持律主杜津扎巴坚赞(右)。点击放大或按此查看更多高画质的佛像。

拉章因此享有盛名,班禅索南扎巴后来的转世都在此居住,直到杜固扎巴坚赞的时代才结束。另外, 班禅索南扎巴的转世世系正式沿用仁康贡玛的封号。 因此,杜固扎巴坚赞正式称为哲蚌仁康贡玛的第四任转世祖古。此拉章也是朝圣者前往哲蚌寺供养和绕行的热门景点。

 

Panchen Sonam Drakpa. Click on image to enlarge.

班禅索南扎巴。点击放大图片。

班禅索南扎巴的圣物

1554年,班禅索南扎巴入寂灭,他遍布各地的伟大弟子为他进行大规模的祈愿和仪式。在他示寂的十五个昼夜中,他一直处在图当(thugdam,圆寂后的净光禅定状态)中。

图当禅定结束后,他的圣躯奇迹般地缩小成一尺高,这意味着他已通过密集金刚修持成就虹光身。

他的圣体按照传统荼毘后,灰烬里发现了许多殊胜的舍利。他的心、舌和眼并未焚化,而且另外还化现一颗心脏,以及一个小小的十一面大悲观自在像和许多表面自然浮现种子字的舍利。 他的弟子们在哲蚌寺造了一座新的舍利银塔,将这些圣物安奉于塔内。

那颗新长出的心脏被安置在班禅索南扎巴金像的心间,连同大悲观自在像一起被安奉在仁康贡玛。 可惜的是,班禅索南扎巴的拉章和其他遗物在杜固扎巴坚赞时期遭到破坏,未能幸免。

 

赞颂班禅索南扎巴

至尊嘉杰赤江仁波切在其著作《愉悦如海护法之妙音》中特别赞扬班禅索南扎巴的美德,他还将第二世达赖尊者根敦嘉措写给班禅的赞颂概括在里头:

“对大师这种博通一切显密经轮、内外明及传记、历史等的卓越智慧,一切智根敦嘉措曾赞叹说:

宿积福德纯金性,观慧地基极广大,
显密百伦水迴漩,名称泡沫具笑颜,
词藻波涛浪花溅,史传美丽珍珠鬘 ,
空前善说新著论,修辞学者耳庄严!”

1996年1月24日,来自印度大吉岭圣约瑟夫学院的那旺晋巴教授将以下《班禅索南扎巴赞》纳入在《续部总释•攝引有缘心意》的前言:

噢,确吉索南扎巴
您广大行菩提心
此乃佛陀宣说百遍之美德
您的功德好比太阳光芒四射
您讲经、辩论和著述的才能
灿烂地照耀这世间
您已圆满掌握显密经论
学识渊博仿如满园绽放的鲜花
你言辞有力如日光高照
名声已响彻三界
噢,索南扎巴,善知识的上师!
我在您足前顶礼

在您广大无垠的法教园林
年轻妙慧云集
听闻“六边四理”
如被百瓣汇成的奇花
点滴酝酿的十万甘露所引
愿我能如实体验
奥妙密续的真谛!

 

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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

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Very powerful story! Tibetan Resistance group Chushi Gangdruk reveals how Dalai Lama escaped in 1959- https://bit.ly/2S9VMGX
At Kechara Forest Retreat land we have nice fresh spinach growing free of chemicals and pesticides. Yes!
5 年前
At Kechara Forest Retreat land we have nice fresh spinach growing free of chemicals and pesticides. Yes!
See beautiful pictures of Manjushri Guest House here- https://bit.ly/2WGo0ti
5 年前
See beautiful pictures of Manjushri Guest House here- https://bit.ly/2WGo0ti
Beginner’s Introduction to Dorje Shugden~Very good overview https://bit.ly/2QQNfYv
5 年前
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
5 年前
Fresh eggplants grown on Kechara Forest Retreat's land here in Malaysia
Most Venerable Uppalavanna – The Chief Female Disciple of Buddha Shakyamuni - She exhibited many supernatural abilities gained from meditation and proved to the world females and males are equal in spirituality- https://bit.ly/31d9Rat
5 年前
Most Venerable Uppalavanna – The Chief Female Disciple of Buddha Shakyamuni - She exhibited many supernatural abilities gained from meditation and proved to the world females and males are equal in spirituality- https://bit.ly/31d9Rat
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即时视频

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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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    5 年前
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    6 年前
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  • This video went viral and it's a must watch!!
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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。。。