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迟当寺--神圣的曼陀罗6
发布时间:2012-07-31 11:16:56   点击量:1349

铜像塑造数额预算:

RMB 150,000 人民币

SGD 31,250 新币

照片为佛像图解

Portrait displayed is for reference or illustration purposes only.

King Trisong Deutsen

 

赤松德赞王

赤松德赞是吐蕃王朝史上出现的一位名副其实的法王 ,他在位期间 711797年)积极扶持佛教,使佛教最终在吐蕃立足,为佛教得以在 吐蕃弘扬作出了巨大贡献,故在藏文史籍中称赤松德赞为圣文殊菩萨之化身,并同寂护与莲花生一起尊称为“师君三尊”,成为藏传佛教史上 最著名的法王,也是吐蕃时期的三位法王之一(其他二位即松赞干布法 王,为观世音菩萨之化身;赤热巴坚法王,为持金刚之化身),其塑像常同寂护与莲花生一起供奉在藏传佛教寺院赤松德赞是赤德祖赞之子,公元 742 年生于札玛地方,至 13 岁即公元  755 年继承王位,执政达 43 年之久,于公元 797 年逝世,享年 57 岁。

 

赤松德赞在位期间,为了抑制信奉苯教为主的贵族势力,缓和阶级矛盾,巩固王权,严厉镇压苯教,大力提倡佛教,从印度、唐朝延请著名僧人入藏,建立了西藏第一座寺院——桑耶寺,还任命佛教僧人为相,开创了僧人干预政治的先例。他也维修和扩建历代赞普创建的寺院与佛殿,以及开始校勘以前所译佛经,统一佛经翻译规则,厘定藏文词语,创建一座名为噶琼多杰洋的寺院,同时在大昭寺和桑耶寺等寺院建立了十二处讲经院,在耶尔巴和青浦等圣地建立了十二处修行院。因此,在赤德松赞时期,吐蕃佛教有了很大发展。赤德松赞去世后,由其子赤祖德赞继位。

 

 

King Trisong Deutsen was the 9th century Tibetan emperor who is credited with establishing Buddhism in Tibet. Tibetan Buddhists consider him a manifestation of Manjusri, the bodhisattva who embodies wisdom. In his life, King Trison Deutsen made monumental contributions to the establishment and propagation of the Buddhadharma in Tibet.

Trisong Deutsen’s mother was Lady Angchung of Mashang, a region in China, and his father was the Tibetan King Tridey Tsugten. He was only 13 when his father passed away and he was enthroned. He was given three wives and began his reign by following the course of his father - keeping the peace and minding the borders. But at the age of 20, his interest in the dharma began to blossom. Before Trisong Deutsen, Buddhism was already established by the First King of Tibet -

King Songsten Gampo, who had planted the seeds of the Dharma by building 108 Temples including Lhasa Trulnang and Ramochey.

Out of his own interest, and against the will of his ministers, King Trisong Deutsen dispatched Jnana Kumara to India to bring back a very highly renowned master from Nalanda University named Shantarakshita. By that time, the great Shantarakshita was old and toothless but he was still willing to come teach the king and help consecrate the land that would be Samye Monastery. However, he confessed that he didn’t have the energy to tame the Tibetans. He suggested that the king try to seek Guru Padmasambhava of Uddiyana.

Acting against the advice of his ministries, King Trisong Deutsen sent five emissaries to find the yogi. After many tests and obstacles, Guru Padmasambava arrived in Tibet, but the first meeting with the King was not harmonious. Although the King had the great merit to even think of inviting Guru Rinpoche to Tibet, he still had pride and expected to be paid homage. But Padmasambhava on the occasion of that very first meeting subdued the King’s pride, and it was the King who bowed to Padmasambhava in the end.

With the King’s wealth, might and influence and Padmasambhava’s great wisdom and skill, together with Shantarakshita set about transforming Tibet into a Buddhist Kingdom.

Samye Monastery was completed and the great Tibetan Translator Vairocana and a host of Indian panditas and translators were invited from India to translate the dharma into Tibetan.

Nearly every sutra we have now is because of King Trisong Deutsen’s sponsorship.

Rinpoche says: “He is responsible for institutionalizing Buddhism, and he caused the dharma to spread and flourish.”

After Guru Rinpoche and Shantarakshita returned to India, the King went on to receive teachings from Vairocana and Namkai Nyingpo. He was given all the tantras and sadhanas, and through practice he achieved realization. As a sign of realising his physical body to be a mandala of deities, it is said that he experienced journeying through all the Buddhafields.

With Padmasambhava’s long-life empowerments, the King lived to 69 years old.

铜像塑造数额预算:

RMB 150,000 人民币

SGD 31,250 新币

 

 

菩提萨埵

菩提萨埵又名寂护,他是第八世纪东印人,曾做过那烂陀寺的讲师,是印度的顶尖学者,为大乘佛教瑜伽中观派创始人。西元743 年受赤松德赞王邀请入藏传教。在拉萨主持翻译佛教典籍,后因逢政治纷争,停留 4 个月,即去尼泊尔居住达 6 年之久。其间曾举荐莲花生入藏传教。

西元749年再度入藏,成为桑耶寺的第一任堪布,招请有部十二僧人,与莲花生大师共同弘法。他曾为7名贵族子弟剃度出家,史称“七觉士”。西元  762 年在埕蕃被马踢伤致死。其所倡自续中观派论点,对后世藏传佛教一些流派有直接影响。著有《摄真实论》等。

 

 

Shantarakshita

Shantarakshita, a renowned 8th century Indian Buddhist Brahmin, was also known as Khenpo Bodhisattva. He is a great Indian Pandita of the Mahayana school and was Abbot of the Buddhist University of Nalanda.

He founded the philosophical school known as Yogacara-Svatantrika-Mahymaka which united the Madhyama tradition of

Nagarjuna, the Yogacara tradition of Asanga and the logical and epistemological thought of Dharmakirti. He was also instrumental

in the introduction of Buddhism and the Sarvastivadin monastic ordination lineage to Tibet which was conducted at Samye.

Shantarakshita was invited to Tibet by King Trisong Detsen where he founded the temple and monastery of Samye and ordained the first seven Tibetan monks establishing the Tibetan Sangha according to Nagarjuna’s Sarvastivadin tradition. He worked extensively to uphold and maintain the Buddhist teachings and so began to establish the Buddharma in Tibet.

At that same time, King Trisong Detsen and Shantarakshita invited Guru Rinpoche to come to Tibet to subdue indigenous forces that were opposing and hostile to the Dharma.

In the 19th century, a movement funded by the secular authorities in Derge, Kham began to establish centres of learning

encouraging the study of traditions different from the dominant Gelug tradition in central Tibet. This is now called Rime

Movement revitalized the Sakya, Kagyu and Nyingma traditions which had been almost supplanted by the Gelug hegemony.

As part of that movement, the 19th century Nyingma Scholar Ju Mipham wrote the first commentary in almost 400 years about Shantarakshita’s Madhyamakalankara.

According to his student Kunzang Palden, Mipham had been asked by his teacher Jamyang Khyentse Wangpo to write a survey of all the major Mahayana philosophic shastras for use in the Nyingma monastic colleges. Mipham’s commentaries now form the backbone of the Nyingma monastic curriculum. Shantarakshita’s Madhyamakalankara which was almost forgotten by the 19th century is now studied by all Nyingma shedra’s students.

 

铜像塑造数额预算:

RMB 240,000 人民币

SGD 50,000 新币

 

照片为佛像图解

Portrait displayed is for reference or illustration

purposes only.

 

 

金刚萨埵

 

金刚萨埵往昔曾经发愿:“愿我未来现证佛果时,若有众生已造五无间 罪、毁坏誓言,只要闻我名号、作意于我、念诵百字咒王,一切罪障都 可无余清净,此愿若不成就,我誓不成佛,愿我住于破戒者前,一切罪 障都能清净。”

对于这个娑婆世界末法时代的众生来说,金刚萨埵佛尊是无比的重要, 在藏传佛教里,不管哪个教派都非常重视金刚萨埵,因为金刚萨埵为消业灭罪之唯一主尊;而且,在大圆满《应成续》中,普贤如来悬记: 末法时代是金刚萨埵佛尊普度众生的时代。

 

 

Vajrasattva

Vajrasattva is depicted as white with one face and two hands resembled as a youth of 16. His face is gentle and luminescent, sitting to the East near Akshobya Buddha; and is known as the action or karma protector manifesting the energies of all the Buddhas. He is the Sambhogakaya Buddha, the sovereign of all Buddha Families and Mandalas. The lineage of Dzogchen is traced from the Dharmakaya Samantabhadra to the Sambhogakaya - the Five Buddha Families and Vajrasattva who are Samantabhadra’s own self-reflection. This is the Mind Direct Transmission. In some Esoteric lineages, Nagarjuna was said to have met Vajrasattva in an iron tower in South India and was taught Tantra, this transmitting the esoteric teachings to more historical figures.

In the past, while on the path of learning, Vajrasattva had made the following aspirations:

In future, when I reach complete and perfect Buddhahood, may those who have committed the five crimes with immediate retribution, or

anyone whose samaya commitments have been impaired, be purified entirely of all their harmful actions and impairments merely by hearing

my name, thinking of me, or reciting the hundred syllables, the most majestic of all the secret mantras. Until this is brought about, may I remain

without awakening! May I be present before all those with impairments and breakages of samaya commitments and may I purify all their

obscurations!”

Due to the strength of Vajrasattva’s enlightened aspirations, they are unlike those of other Buddhas. In his nature, he embodies the Hundred Buddha Families and the Five Buddha Families. Since he is the all-pervading Lord of the Hundred Buddha Families and the single Buddha Family of the great secret, he is unlike any other deity. It is said that it is better still to practise confession by visualizing your own teacher, the one from whom all the mandalas emanate and into whom they are re-absorbed, indivisible from Vajrasattva.

Vajrasattva practice is an essential element of Tibetan Buddhist practice and is common to all the four schools of Tibetan Buddhism. This

practice is used to purify the mind’s obscurations and defilements so that the Vajrayana student can progress beyond Ngondro practices

to the various yoga practices of tantra and more advanced tantric techniques; as well as to purify any broken samaya vows after initiation.

 
 
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