Дзогчен Ринпоче V Тубтен Чоки Дордже — различия между версиями
Tais (обсуждение | вклад) (Новая: Пятый Дзогчен Ринпоче Тубтен Чоки Дордже == См. также == *[[Дзогчен Рин...) |
Tais (обсуждение | вклад) |
||
| Строка 1: | Строка 1: | ||
[[Изображение:Thubten_Chokyi_Dorje.jpg|frame|Пятый Дзогчен Ринпоче Тубтен Чоки Дордже]] | [[Изображение:Thubten_Chokyi_Dorje.jpg|frame|Пятый Дзогчен Ринпоче Тубтен Чоки Дордже]] | ||
| + | Тубтен Чоки Дордже, Пятый Дзогчен Ринпоче родился в Кхаме, местности Ривоче, в том же месте, где и родился [[Первый Дзогчен Ринпоче]] и был признан инкарнацией Дзогчен Ринпоче и получил имя Тубтен Чоки Дордже Тензин Джигме Вангпо. Его учителями были Джамьянг Кьенце Вангпо, Гарванг (Джамгон) Лодро Тае, [[Патрул Ринпоче]] и многие другие реализованные сиддхи школ Старых и Новых Тантр. | ||
| + | Без особой опоры на традиционное обучение, такое как грамматика и логика, он овладел сокровищем полного учения Дхармы и обрёл великие достижения. Он быстро прошел пути и бхуми и достиг исполняющего желания состояния, свободного от интеллектуального анализа, усилий и амбиций. Этому свидетельствуют отпечатки его стоп на скале и то, как его ритуальные подношения и торма плавились в свет и и превращались в нектар. Когда он давал посвящения, его бумпа никогда не опустошалась, шафрановая вода никогда не заканчивалась и сама бумпа держалась в воздухе, словно на полке. Он был также известен за то, что мог повесить свою накидку на луч солнца. В своём чистом видении он путешествовал на Зангдок Палри Пема Олинг и дважды присутствовал на ганапудже Видьядхар. Он обладал ясновидением, что позволило ему найти более ста [[тулку]] традиции [[Ньингма]]. Тулку нашего времени, Пенор Ринпоче и Додруб Ринпоче - среди тех,которых он определил. | ||
| + | |||
| + | He spontaneously realized and understood other peoples' mind stream. No matter how wrathful the being, such appearances were overpowered by the mere sight of this holy master, and he had other similar powers. These are the inconceivable yogic activities which are the outer appearances of the inner signs. Other than that, so far as the expanding and propagating the teaching, practice, and activities of dharma are concerned, he raised the number of retreats from thirteen to thirty, and established a new retreat centre for [practicing] Amitayus, the Buddha of Long Life, at Kyalgyi Takkar, where thirteen retreatants practiced continuously. Shri Singha monastic college's number of participating students increased to fifty. | ||
| + | |||
| + | Through [Dzogchen Rinpoche's] aspiration and at his request, Khenpo Shenga Rinpoche composed the word commentaries to the Thirteen Great Treatises[, for which wood-blocks were constructed,] and they were printed. At Dzogchen Monastery and Shri Singha, he constructed more than 10,000 pages [of wood-blocks] of texts from both the Old and New Translation Schools. Through the power of his support for the teachings of study, meditation, and action, innumerable [beings] accomplished the highest state of scholarship and meditation practice. The fortunate disciples who received his profound speech of confidence were like the stars in the sky, and they all performed inconceivable beneficial activities for the doctrine. During the time of this Lord, [Dzogchen Monastery] expanded to include more than two hundred branch monasteries. | ||
| + | |||
| + | Over a thousand monks gathered and resided continuously [at the Dzogchen Monastery]. Moreover, [during the time of the Fifth Dzogchen Rinpoche,] a thousand-fold offering [of butter lamps and other gifts], the Gönkhang Wangdrak Rolpa, the five-storied Lhasar and many other new shrines and temples [sanctuaries and sacred objects] were constructed. He newly established the annual drupchen practices of eighty offering mandalas of kama and terma; the drupchen of Amitayus, the Buddha of Long Life called Victorious Over the Four Maras : Unifying Prosperity and Life, including all the minor branches; Phurchen [Vajrakilaya], Liberating all the Enemies and Obstructers, including the lower activity and sacred tantric dance; the Dzamling Gesar King, a remedy for conquering any foreign invasion, with the entire retinue of the commanding Phunu, the Dralas - the Gods of Lungta, and their sacred dance. He also started the annual offerings of the thirty ever-burning butter lamps, over 100,000 butter lamp offerings, and other offerings. His great and vast work in establishing all these virtuous activities was like the white umbrella, which pervades the varied religious countries in the world, even with their different races and languages. | ||
| + | |||
| + | |||
| + | The Fifth Dzogchen Rinpoche was born in Kham Riwoche, the same region as the first incarnation, Dzogchen Pema Rigdzin. He received teachings and empowerments from Jamyang Khyentse Wangpo, Jamgön Kongtrul Lodrö Thaye, Khenpo Pema Vajra, Patrul Rinpoche and many other teachers of the Nyingma and Sarma traditions. | ||
| + | |||
| + | Without relying on any training in the traditional sciences such as grammar and logic, he spontaneously aquired expansive realization and is credited with supernatural abilities. It is said that as a result of his exceptional powers of realization, the tormas melted into light and became nectar, he tied the sun in its place, made the empowerment vase float in space, made the saffron water of the vase inexhaustible, left footprints in rocks, and caused water to spring from arid deserts. Once, it is said, after he wiped his bleeding nose with a cloth, the cloth transformed into a thangka full of blessing relics. | ||
| + | |||
| + | During his time as abbot, there were more than a thousand monks who resided continuously at Dzogchen Monastery and the number of branch monasteries increased to more than two hundred. | ||
| + | |||
| + | With the help of the great Khenpo Shenga, he transformed Shri Singha Shedra into the most prestigious centre of learning in the whole of Kham. | ||
| + | |||
| + | He recognized many of the next generation of tulkus, including the Sixth Shechen Rabjam, Fifth Dzogchen Pönlop Rinpoche and the Third Dzogchen Gemang Tulku. | ||
| + | |||
| + | His writings include a famous practice of Gesar. | ||
Версия 12:32, 5 февраля 2008
Тубтен Чоки Дордже, Пятый Дзогчен Ринпоче родился в Кхаме, местности Ривоче, в том же месте, где и родился Первый Дзогчен Ринпоче и был признан инкарнацией Дзогчен Ринпоче и получил имя Тубтен Чоки Дордже Тензин Джигме Вангпо. Его учителями были Джамьянг Кьенце Вангпо, Гарванг (Джамгон) Лодро Тае, Патрул Ринпоче и многие другие реализованные сиддхи школ Старых и Новых Тантр.
Без особой опоры на традиционное обучение, такое как грамматика и логика, он овладел сокровищем полного учения Дхармы и обрёл великие достижения. Он быстро прошел пути и бхуми и достиг исполняющего желания состояния, свободного от интеллектуального анализа, усилий и амбиций. Этому свидетельствуют отпечатки его стоп на скале и то, как его ритуальные подношения и торма плавились в свет и и превращались в нектар. Когда он давал посвящения, его бумпа никогда не опустошалась, шафрановая вода никогда не заканчивалась и сама бумпа держалась в воздухе, словно на полке. Он был также известен за то, что мог повесить свою накидку на луч солнца. В своём чистом видении он путешествовал на Зангдок Палри Пема Олинг и дважды присутствовал на ганапудже Видьядхар. Он обладал ясновидением, что позволило ему найти более ста тулку традиции Ньингма. Тулку нашего времени, Пенор Ринпоче и Додруб Ринпоче - среди тех,которых он определил.
He spontaneously realized and understood other peoples' mind stream. No matter how wrathful the being, such appearances were overpowered by the mere sight of this holy master, and he had other similar powers. These are the inconceivable yogic activities which are the outer appearances of the inner signs. Other than that, so far as the expanding and propagating the teaching, practice, and activities of dharma are concerned, he raised the number of retreats from thirteen to thirty, and established a new retreat centre for [practicing] Amitayus, the Buddha of Long Life, at Kyalgyi Takkar, where thirteen retreatants practiced continuously. Shri Singha monastic college's number of participating students increased to fifty.
Through [Dzogchen Rinpoche's] aspiration and at his request, Khenpo Shenga Rinpoche composed the word commentaries to the Thirteen Great Treatises[, for which wood-blocks were constructed,] and they were printed. At Dzogchen Monastery and Shri Singha, he constructed more than 10,000 pages [of wood-blocks] of texts from both the Old and New Translation Schools. Through the power of his support for the teachings of study, meditation, and action, innumerable [beings] accomplished the highest state of scholarship and meditation practice. The fortunate disciples who received his profound speech of confidence were like the stars in the sky, and they all performed inconceivable beneficial activities for the doctrine. During the time of this Lord, [Dzogchen Monastery] expanded to include more than two hundred branch monasteries.
Over a thousand monks gathered and resided continuously [at the Dzogchen Monastery]. Moreover, [during the time of the Fifth Dzogchen Rinpoche,] a thousand-fold offering [of butter lamps and other gifts], the Gönkhang Wangdrak Rolpa, the five-storied Lhasar and many other new shrines and temples [sanctuaries and sacred objects] were constructed. He newly established the annual drupchen practices of eighty offering mandalas of kama and terma; the drupchen of Amitayus, the Buddha of Long Life called Victorious Over the Four Maras : Unifying Prosperity and Life, including all the minor branches; Phurchen [Vajrakilaya], Liberating all the Enemies and Obstructers, including the lower activity and sacred tantric dance; the Dzamling Gesar King, a remedy for conquering any foreign invasion, with the entire retinue of the commanding Phunu, the Dralas - the Gods of Lungta, and their sacred dance. He also started the annual offerings of the thirty ever-burning butter lamps, over 100,000 butter lamp offerings, and other offerings. His great and vast work in establishing all these virtuous activities was like the white umbrella, which pervades the varied religious countries in the world, even with their different races and languages.
The Fifth Dzogchen Rinpoche was born in Kham Riwoche, the same region as the first incarnation, Dzogchen Pema Rigdzin. He received teachings and empowerments from Jamyang Khyentse Wangpo, Jamgön Kongtrul Lodrö Thaye, Khenpo Pema Vajra, Patrul Rinpoche and many other teachers of the Nyingma and Sarma traditions.
Without relying on any training in the traditional sciences such as grammar and logic, he spontaneously aquired expansive realization and is credited with supernatural abilities. It is said that as a result of his exceptional powers of realization, the tormas melted into light and became nectar, he tied the sun in its place, made the empowerment vase float in space, made the saffron water of the vase inexhaustible, left footprints in rocks, and caused water to spring from arid deserts. Once, it is said, after he wiped his bleeding nose with a cloth, the cloth transformed into a thangka full of blessing relics.
During his time as abbot, there were more than a thousand monks who resided continuously at Dzogchen Monastery and the number of branch monasteries increased to more than two hundred.
With the help of the great Khenpo Shenga, he transformed Shri Singha Shedra into the most prestigious centre of learning in the whole of Kham.
He recognized many of the next generation of tulkus, including the Sixth Shechen Rabjam, Fifth Dzogchen Pönlop Rinpoche and the Third Dzogchen Gemang Tulku.
His writings include a famous practice of Gesar.