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DODRUPCHEN MONASTERY 多智钦寺

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发表于 7 天前 | 显示全部楼层 |阅读模式
DODRUPCHEN MONASTERY
多智钦寺
Tulku Thondup Rinpoche东珠仁波切 撰
华丹 译

The famedDodrupchen Monastery is situated in the Tsang-chen field in the Do valley ofBaima County in Golok District, Qinghai State. It is one of the most importantlearning institutions of the Nyingmapa school of Tibetan Buddhism, specializingin Longchen Nyingthig teachings.
  闻名遐迩的多智钦寺位于青海省班玛县多科山谷之臧钦滩,它是藏传佛教宁玛巴最重要的修学中心之一,尤其以龙钦宁提传承著称。【译者注:这里距离色达县城65公里,班玛县城80公里,壤塘县城130公里,位于三县交会之地带。】
Around the13th century AD, the Tsang-chen field was home to a monastery of the Sakyatradition known as Deur Choje Gonpa. Due to a Mongol invasion, however, most ofthe monks of Choje Gonpa migrated to the Amdo area; the rest gradually becamefollowers of the Nyingma tradition. In the 18th century, the First DodrupchenRinpoche built some retreat houses in Tsang-chen field. Later, the SecondDodrupchen moved his monastery from Ser valley to the Tsang-chen field, and itbecame known as Dodrupchen Monastery. During the time of the Third Dodrupchenit became a great institution of scholarship. The two Fourth Dodrupchensgreatly extended its Dharma activities. Today, Dodrupchen Monastery is underreconstruction and restoration.
公元十三世纪左右,臧钦滩上有一座名叫德邬确杰贡巴的萨迦传承寺院。然而由于蒙古人的入侵,确杰贡巴中绝大多数僧人都迁移至安多地区,其余的人逐渐成为宁玛传承的追随者。十八世纪时,第一世多智钦仁波切在臧钦滩修建了一些闭关房。后来,第二世多智钦将其寺院从色山谷迁移至臧钦滩,这里遂称为多智钦寺。在第三世多智钦时代,这里成为伟大的修学中心。两位第四世多智钦仁波切极大地拓展了该寺的佛法事业。如今,多智钦寺正在重建和修复之中。
The FirstDodrupchen, Jigmed Thrinle Odzer (1745-1821) was born among the Puchung tribeof Do valley. His root teacher was Jigmed Lingpa (1729-1798), who discoveredthe cycle of Longchen Nyingthig teachings as "hidden treasures"(Tib., gTer or gTer-ma), mystical revelations taught and concealed by GuruRinpoche. In Lama Gongdu, Dodrupchen was prophesized by Guru Rinpoche(Padmasambhava), saying:
  In the east there will come a person named Odzer,
  Endowed with strong devotion, extraordinaryactions, powerful mind,
  and full of wisdom.
  He will uphold the discovered heart treasureteachings
  And propagate them with the support of manyfortunate people.
第一世多智钦•晋美成利沃瑟(1745-1821年)诞生于多科山谷普琼部落。他的根本上师晋美林巴(1729-1798年)发掘出莲花生大士传授并伏藏起来的德玛——龙钦宁提法类。在《喇嘛贡度(上师意集)》中,莲师这样授记多智钦:“在东方会降生一个名为沃瑟者,他有着强烈的信心,超凡的行为,强大的心力,具足的智慧,他将高举被发掘出的心要宝藏法幢,并在诸多善士的支持下将其弘扬光大。”
JigmedLingpa recognized Dodrupchen as the incarnation of Divine Prince Murum Tsanpo,a son of King Thrisong Deutsan (790-858) and disciple of Guru Rinpoche. GuruRinpoche prophesized that the incarnation of Prince Murum Tsanpo would be oneof four principle Doctrine Holders of Longchen Nyingthig. In the NadchangThugkyi Drombu he said: "By the incarnations of Namkhe Nyingpo, Nyang,Chog-yang, and the Divine Prince - the door of the teachings will be opened."
晋美林巴认定多智钦是法王赤松德赞(790-858年)之子,亦即莲花生大士之弟子——圣王子穆茹赞布的转世。莲师曾授记王子穆茹赞布的化身将是龙钦宁提四位主要法主之一,他在《乃羌图吉卓布(龙钦宁提授记指南)》中开示:“通过南凯宁波、酿氏、确扬和圣王子彼等之化身,正法的大门将被打开。”
Dodrupchenmeditated for many years in various mountain caves; he discovered volumes of"hidden teachings," entitled Damcho Dechen Lamchog; he remembered hispast life when he was the great Terton Sangye Lingpa (1340-1396); he walked onthe Yangtze river as if it were earth; he drew images and mantras on rocks withhis fingers as if on mud; he drew water from dry fields and rocks; he stoppedepidemics and plagues by ceremonies; and he gave volumes of prophesies aboutthe future with clarity and accuracy. At the request of the Government, heperformed ceremonies to repel the invading Gurkha forces of Nepal. Great signsof power were exhibited and his prophesies that there was nothing to fearproved true. Thereafter, he became known as Dodrupchen, which means the GreatSage of the Do valley. More importantly, he taught Buddhism and especiallyLongchen Nyingthig all over the Golok, Kham, and Amdo areas and producednumerous accomplished disciples.
多智钦在诸多山洞中禅修了许多年,他发掘出数函德玛法藏,取名为《当曲德钦兰却(大乐圣道)》。他回忆起自己过去世曾转生为大掘藏师桑吉林巴(1340-1396年),他在长江上行走如履平地,他用手指在岩石上刻画佛像和咒语就犹如在烂泥上一般,他从干旱的土地和岩石里汲水,他修法息止瘟疫传染病,他写下数函关于未来清晰准确的授记。应(西藏)政府的请求,他举行法会击退了入侵的尼泊尔古尔喀军队,显示出伟大力量之征相,他所说的无需害怕的预言被证明正确无误。从此以后,他被称为“多智钦”,意思是“来自多山谷的大成就者”。更重要的是,他将佛法尤其是龙钦宁提法门传遍果洛、康区和安多,并造就出为数众多有成就的弟子。
Among hismain disciples were, Jigmed Gyalwe Nyugu (1765-1843), Choying Topdan Dorje(1785/6-1848), Dola (Dege) Jigme Kalzang (1784-?), Fourth Dzogchen Rinpoche(1793-?), Do Khyentse Yeshe Dorje (1800-1866), Gyalse Zhanphan Thaye (1800-?)and Khyunglung Repa Damtshig Dorje. Among his disciples were, Arig Geshe ChampaGeleg Gyaltsan (1727-1803), Second Dzogchen Ponlop (1731-1805), First GyarongNamtul (1744-?), Sogpo Chogyal Ngawang Dargye (1740/59-1807), Sogpo TantarLharampa (1759-?), First Zhechen Gyaltsap (1760-?), Kathog Getse Gyurme TsewangChogtrup (1763/4-1818), Changlung Palchen Namkha Jigmed (1757-1821), ThirdZhechen Rabjam (1770-1809), Chakla Khanchen Gyalse Padma Thegchog (d. 1849),First Kathog Situ Chokyi Senge, Dakini Losal Dolma (1802-1861), Third DzogchenPonlop (1806-1821), Gon Lakhe Drupwang Namkha Gyatsho (1788-1849), TrupwangThatral Dorje, Terton Natshog Rangtrol (1796-1861), Ngadag Yeshe Gyatso,Kyilung Thugchog Dorje, Dege Queen-Regent Tsewang Lhamo, Dege King TsewangDorje Rigdzin (1786-1847) and Tsakho King Tsewang Lhundrup (d.1825).
多智钦的上首弟子包括晋美嘉威纽固(1765-1843年)、秋扬朵丹多杰(1785/6-1848年)、多喇(德格)晋美格桑(1784-?年)、第四世佐钦仁波切(1793-?年)、多钦则•益西多杰(1800-1866年)、嘉瑟贤磐塔耶(1800-?年)和琼隆热巴当策多杰。他的弟子包括阿瑞格西•香巴格勒嘉参(1727-1803年)、第二世佐钦本洛(1731-1805年)、第一世嘉绒朗智(1744-?年)、索波秋嘉•阿旺达吉(1740/59-1807年)、索波•丹达朗忍巴(1759-?年)、第一世协庆嘉察(1760-?年)、噶陀格则•久美才旺却珠(1763/4-1818年)、羌龙华钦•南喀晋美(1757-1821年)、第三世协庆饶绛(1770-1809年)、扎拉堪钦•嘉瑟白玛特却(?-1849年)、第一世噶陀斯度•却吉森格、空行洛萨卓玛(1802-1861年)、第三世佐钦本洛(1806-1821年)、贡拉凯•珠旺南喀嘉措(1788-1849年)、珠旺塔扎多杰、掘藏师那措让卓(1796-1861年)、阿达益西嘉措、吉龙图却多杰、德格摄政王后才旺拉姆、德格国王才旺多杰仁增(1786-1847年)和察科国王才旺伦珠(?-1825年)。
He builtShugchen Tago Monastery in Do valley, where he stayed for some time, meditationhouses in Tsang-chen field of Do valley, Dza-gya Monastery, which he built withJigmed Gyalwe Nyugu and Ogmin Rigdzin Phalgye Ling at Getse-tod (both are inDza-chu-kha valley). Finally, in 1809, he built Yarlung monastery in Ser valleywhere he spent the rest of his life teaching and writing.
他在多科山谷修建了殊钦达果寺并在哪里待了一段时间,在多科山谷臧钦滩建造了禅修房,与嘉威纽固一起修建了扎嘉寺,在格则多地方修建了奥明仁增帕吉林(这两座寺院都位于石渠)。最后于1809年,他在色山谷修造了亚龙寺,并在那里以讲和著度过余生。
The SecondDodrupchen, Jigme Phuntsok Jungne (1824-1863) was born among the Puchung tribein Do valley and enthroned at Yarlung monastery. His life was filled withmiracles and clairvoyance. He moved his monastery to the Tsang-chen field inthe Do valley. Since then it has been the main seat of the Dodrupchen lineage,and became known as Dodrupchen monastery.
第二世多智钦•晋美彭措炯乃(1824-1863)诞生于多科山谷普琼部落,并在亚龙寺坐床。他的一生充满了神通和奇迹。他将其寺院迁移至多科山谷的臧钦滩,从此该寺成为多智钦传承的主法座,并被称为多智钦寺。
The ThirdDodrupchen Rinpoche, Jigme Tanpe Nyima (1865-1926) was born in Mar valley asthe eldest son of the famous Terchen Dudjom Lingpa (1835-1903).
第三世多智钦•晋美丹贝尼玛(1865-1926年)诞生于玛科山谷,是著名的大掘藏师杜炯(敦珠)林巴(1835-1903)之长子。
At therequest of his teacher Paltul Rinpoche, Dodrupchen, when he was just 7 or 8years old, gave a lecture on the Bodhicharyavatara to a huge assembly,surprising everyone. He taught for a number of years at Dodrupchen Monasterywithout a break. Then for health reasons, he went to live in seclusion in thehermitage of Dodrupchen Monastery, and devoted himself to meditation andcomposing scholarly texts. Among his 7 volumes of writings are The Expositionof Memory, which is known as an unique work, was praised by the 13th DalaiLama, who said, "Today an author of this caliber is very rare in thisland," and the Commentaries on Guhyagarbha-tantra, which clarified theunique views of Nyingma tantras. Some well-known non-Nyingmapa scholars saidthat this text made them understand the profundity of Nyingma views.
在七、八岁大时,多智钦应其上师华智仁波切之要求,在一个巨型法会上宣讲《入菩萨行》,举座皆惊。在多智钦寺他无有间断地传讲佛法多年,之后由于健康原因隐居在多智钦寺的静修处,并全身心地投入禅修与撰写论著。他的七函著作中包括了被人叹为独步古今的《菩萨陀罗尼》,受到十三世嘉华喇嘛的赞叹:“如今具有如此水准的论师在世上已经极其稀有了”;还包括开显宁玛密续不共见地的《秘密藏续释》,有些著名的非宁玛巴学者说,这本著作让他们领会了宁玛见地之深妙。
ThoughDodrupchen Rinpoche remained in seclusion, under the skilled administration ofTulku Pema Dorje and the tutelage of four famous Khanpos, Dodrupchen monasterybecome a most famous sanctuary for learning Buddhism. Those four Great Khanposwere, Sershul Khanpo Ngawang Kun-ga, Garwa Khanpo Jigmed Odsal (d.1926), Amye KhanpoTamcho Odzer, and Lushul Khanpo Konchog Dronme (1859-1936).

虽然多智钦仁波切一直在隐修,但在珠古白玛多杰的悉心管理和著名的四大堪布的教导下,多智钦寺成为著名的佛法修学中心。四大堪布是瑟西堪布•阿旺贡嘎、嘎尔哇堪布•晋美沃瑟(?-1926年)、阿迈堪布•当却沃瑟以及卢西堪布•衮却卓美(1859-1936年)。

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Two FourthDodrupchen Rinpoches: Two Fourth Dodrupchen Rinpoches lived concurrently atDodrupchen Monastery.
两位第四世多智钦仁波切曾同时驻锡于多智钦寺。
KyabjeRigdzin Tanpe Gyaltsan Rinpoche(1927-1961) was born among the Wang-da tribe inMar valley. He was also known as the reincarnation of Do Khyentse. He had themarks of letters -- Ha, Ri, Nri, and Sa, -- at his heart, which was a signgiven in a "hidden treasure" prophesy:
  The manifestation of the Lord Padma(sambhava)named Pawo
  Will tame beings with his esoteric disciplines.
  At his heart, Ha, Ri, Ni, and Sa letters will be clearlyvisible.
  Whoever is connected with him will be freed frominferior births.
怙主仁增丹贝嘉参仁波切(1927-1961年)诞生于玛科山谷旺达部落,还被称为是多钦则的转世化身。他的心间有“哈、日、尼、萨”四个种子字,正应验了一个伏藏授记:
  “怙主贝玛(桑巴哇)的化身名巴沃,
  将以密宗法门调服众生。
  在其心间,‘哈、日、尼、萨’清晰可见。
  与彼结缘者将从恶道中解脱。”
RigdzinTanpe Gyaltsan discovered a number of teachings as "hiddentreasures." He established an elaborate annual Tenth Day Ceremony (Tib.,Tshes-bChu) lasting 8 days with magnificent religious dances and performances.He built a Science College (Tib., Rig gNas sLob Grva) for studying language,calligraphy, ritual, medicine, and astrology and provided free medicaltreatments. He produced and sponsored annual theatrical performances (Tib.,bZlos Gar or rNam Thar) of many plays.
仁增丹贝嘉参发掘出一些德玛(伏藏)法门,他开创了一年一度为期八天、包括隆重的金刚舞蹈和表演的精美初十(荟供)法会(Tshes-bChu)。他成立了学习语言、书法、仪式、医药和占卜等的五明佛学院,并提供免费的医药治疗。他制作并资助了许多年度藏戏(bZlos Gar or rNam Thar)演出。
Heparticularly cared for the monastery's poor young monks and lived and ate withthem. He displayed numerous miracles: He made religious objects move and shakeby the mere focus of his mind; from even small amounts of food he producedinexhaustible feasts; he extracted nectar from ceremonial offerings; many timeshe healed wounds as if they were illusions; he made many foot, hand, and bodyprints on rocks as if in mud; and he was able to read peoples' minds. Heforesaw the oncoming situation, but instead of escaping, deliberately stayedwith his disciples, went to prison, and died at the age of 34.
他尤其关心寺院里贫困的年轻僧人,并与他们同住同吃。他显现了为数众多的神通:仅仅专注心念就让佛像迁移震动,仅用少量食物就摆下取之不尽的盛宴,从供品中提取甘露,他多次疗愈伤口仿佛它们是幻觉,犹如于烂泥中一般在岩石上留下脚印、手印和身体印痕,能知道他人的心念。他预见到将要来临的局势,故意选择留下陪伴其弟子而没有出走,入于囹圄,于世寿34岁时示寂。
KyabjeThuptan Thrinle Palzang Rinpoche (1927-) was born in Tsi village in lower Servalley.
怙主土登成利华桑仁波切(1927-  )诞生于下色尔坝的茨村庄。
Before andafter his birth continuous miracles were exhibited. Unfamiliar flowers coveredthe mud roof of his parents' home; rainbow lights were daily events. When hispregnant mother entered a dark room, an mysterious light would illumineeverything. He would recite prayers he had never been taught, climbed throughroofs without hindrance, and recognized the students of his previousincarnation.
在他出生的前后,曾不断出现神变奇迹:陌生的鲜花长满了他父母家泥土屋顶;每天都出彩虹;当他怀孕的母亲进入黑暗的房间时,神秘的光明会照亮一切;他会持诵从未学过的祈请文,毫无阻碍地爬着穿越屋顶,并认出他前世的弟子。
Soon afterhis enthronement at Dodrupchen Monastery at age 4, he recited Guru Rinpoche'sprayer and laughed. He picked up a text written by the First Dodrupchen andread many lines of it. He described Zangdog Palri Pure Land as he rememberedit. Pointing to the hermitage of his previous life, he correctly insisted,"There is my house!" One night, when he was just 4 or 5, instead offalling sleep, he kept reciting some amazing unknown lines. His attendantstried to write them down. Some of the lines read:
  I am inseparable from enlightenment,
  The unchanging Vajra-wisdom.
  In the vajra-womb [source] of (all the) male andfemale yogis,
  I have become the realization of the Great Bliss.
  In the ultimate sphere of the unchanging vajra,
  I praise the essential quality and also thevajra-protectors.
  I am the Vajra-Master, and
  I have achieved the Great Bliss.
四岁时在多智钦寺坐床后不久,他就边笑边诵莲师祈请文。他拿起第一世多智钦撰写的法本并念诵了其中的许多行。他记忆犹新地描述了铜色吉祥山净土。他指着自己前世的静修处,正确地坚持说:“这就是我的房子!”四、五岁时的一个晚上,他没有入睡,而是不断地吟诵着一些令人惊奇的不为人知的偈颂,他的侍者试着将它们写下来,其中的一些句子是:
  “我与正觉——
  不变的金刚智无二无别。
  在(所有)瑜伽男女的金刚胎(源泉)中,
  我即证悟之大乐。
  在不变金刚的法界,
  我赞叹本体功德和金刚护法。
  我即金刚阿阇黎,
  并已证得了大乐。”
However,he would stop performing miracles, saying he opposed doing so. When he was 19,he became the head of the monastery. He built a Scripture College (Tib., bShadGrva) for the study scholarly Buddhist texts, which became an importantlearning institution that produced numerous scholars.
然而(后来)他不再示现神变,说他反对这样做。十九岁时,他成为寺院的负责人。他建造了一座讲经院(bShad Grva)以便学习佛教经论,它成为一处重要的修学中心,培育出为数众多的智者。
In 1957,at age 30, without giving any indication about what would happen to themonastery, he left with a few companions and eventually reached the Valley ofRice (Sikkim), a land blessed by Guru Rinpoche as a "hidden land." Aprophesy of Ogyen Thrinle Lingpa (d. 1945) had come true:
  A hidden yogi from the valley of Kongpo
  Will come to the Valley of Rice [Sikkim] when(political) changes take place.
  And an incarnation of (Prince) Murum Tsanpo andSangye Lingpa
  Will demonstrate the esoteric activities of atantric yogi.
  People who see, hear, think of, or touch him willbe liberated from the inferior realms.
1957年30岁时,他没有透露寺院会发生什么事,就与几个伙伴一起不辞而别,最终抵达了稻米之谷(锡金)——一处被莲师加持的“隐秘之洲”。邬金成利林巴(?-1945年)的一则授记成为现实:
  “来自贡波山谷的隐秘瑜伽士,
  将在(时局)发生变故时来到稻米之谷(锡金)。
  (王子)穆茹赞布和桑吉林巴的转世化身
  将显现密宗瑜伽士的密行。
  见、闻、念、触他的人们将从恶道中解脱。”
Rinpocherepeatedly visited many countries to propagate the Dharma. He founded manymonasteries, centers, meditation schools, and religious monuments in India,Nepal, Bhutan, and the USA. However, Chorten Gonpa in Sikkim remained hisprincipal seat abroad, with over 500 monks. In Sikkim, he recently supervisedthe building of a 120 feet high statue of Guru Rinpoche.
为了弘扬正法仁波切不断地访问许多国家。他在印度、尼泊尔、不丹和美国创建了许多寺院、中心、禅修学校和佛塔,其中以在锡金的共有超过500僧人的秋丹贡巴(塔子寺)为其在海外的主法座。最近他在锡金督造一座120英尺高的莲花生大士佛像。
Rinpochewrote or compiled many liturgical texts of Longchen Nyingthig and Lama Gongdu.He designed and published complete mandalas and tsaklis for initiations intoLongchen Nyingthig, Kama, and Rinchen Terdzod. He published Longchen Dzoddun,Ngalso Korsum, Nine Volumes of Jigmed Lingpa, the Third Dodrupchen's Writings,and many more, at a time when publishing had no commercial value.
仁波切撰写或编辑了《龙钦宁提》和《喇嘛贡度(上师意集)》的仪轨法本,他设计并出版了《龙钦宁提》、《噶玛(佛语经函)》和《仁钦德佐(大宝伏藏)》灌顶时使用的全套坛城和嚓哩图片,印刷流通了《龙钦七宝藏》、《三休息》、九函《晋美林巴全集》、《第三世多智钦著作集》以及其它许多论著,当时出版这些经函并没有商业价值。
Since1984, Rinpoche has visited his Dodrupchen Monastery in Golok many times,offering full support in its reconstruction and restoration.
从1984年以来,仁波切多次访问他在果洛的多智钦寺,对寺院的重建和修复给予不遗余力的支持。
The FifthDodrupchen, Jigmed Long-yang Rinpoche (1962-) was born among the Risarma tribein Do valley. He was recognized as the reincarnation of Dodrupchen RigdzinTanpe Gyaltsan by Tulku Wangchen Nyima, and confirmed to be such by DodrupchenThuptan Thrinle Palzang, with the approval of regional officials. Since thelate 1980s, Long-yang Rinpoche has been dedicating his whole life to rebuildingthe monastery. The reconstruction of many parts of the monastery has beencompleted with great success. But a large number of projects still remain to bedone.
第五世多智钦•晋美龙洋仁波切(1962-  )诞生于色达嘉秀部落,他被珠古旺钦尼玛认定为多智钦•仁增丹贝嘉参的转世,并得到了多智钦•晋美成利华桑的确认,以及当地官方的批准。自1980年代后期开始,龙洋仁波切全身心地投入多智钦寺的重建,寺院的许多部分的重建工作都已圆满完成,但仍有很多工程有待完成。
Today,Dodrupchen Monastery has: (1) a Monastery, with about 150-200 monks, (2) aScripture College (bShad Grva) with 30-rooms and 30 monks, (3) a MeditationSchool (sGrub Grva) with 8 monks, (4) 3 Temples (Lha Khang or 'Du Khang), (5)160 monks' residential houses (Grva Khang), (6) 12 big and small stupas (mCh'odrTen), (7) 100 young students in a School, (8) a Medical Clinic, (9) a guest housewith 80 rooms. Dodrupchen Monastery also has many branch monasteries in Golok,Dzika Valley, Ser Valley, Throkho, Rekong, Gyarong, Amdo and Mi-nyag areas. Itadditionally has monasteries or centers in India, Nepal, Bhutan, and the USA.
  如今的多智钦寺包括:
  一、一座有150-200名出家僧人的寺院;
  二、有30个房间和30名出家僧人的讲经院(bShad Grva);
  三、有8名出家僧人的实修院(sGrub Grva);
  四、三座经堂(Lha Khang or ‘Du Khang);
  五、可容纳160名出家男众的僧寮(Grva Khang);
  六、12座大大小小的佛塔(mCh'od rTe) ;
  七、一所有100名青年学生的学校;
  八、一家医疗诊所;
  九、有80间客房的旅馆。
  多智钦寺在果洛、孜嘎山谷、色山谷、绰科、热贡、嘉绒、安多和米雅等地有许多分寺,它在印度、尼泊尔、不丹和美国还有多家寺院和中心。
Themonastery is still needs to rebuild: (1) The Zangdog Palri temple, (2) aLibrary with books, and (3) a Monastic Theater (bZlos-Gar or rNam-Thar).
  多智钦寺尚待重修的部分有:
  一、铜色吉祥山宫殿(莲花光明宫);
  二、充栋的藏经楼;
  三、藏戏剧院(bZlos-Gar or rNam-Thar)。
Any kindof financial or labor support, participation in studies or practices at themonastery will help bring our famous Dodrupchen Monastery back to its originalstandard.
  任何出钱出力的支持,参与寺院的学习和修持,都将有助于我们著名的多智钦寺恢复其原有的规格水准。

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