LhaBab Düchen

三寶佛學會

Sangpo Buddhist Centre

法會地點  ：中國青海薩迦帕毗盧彩青楚綜林寺

主持  ：尊貴的桑寶仁坡切與眾多喇嘛

冥陽兩利累積一百萬倍福報的好時機

佛陀重返人間(陽歷11月6日2012年)

陽歷06-11-2012是佛陀重返人間的日子此節慶又名“天降節”。根據尊貴的桑寶仁波切傳
述-西藏人非常相信在吉祥日當天做一件好事或念一遍咒, 將會得到一百萬倍的福報. 藏族
信教群眾迎來傳統宗教節日“佛陀重返人間節”，拉薩眾多信教群眾來到大昭寺、小昭寺、
布達拉宮等地朝拜、煨桑，祈求佛法昌盛、眾生吉祥。

請卻記在這神聖的日子裡做些好事,例如點燈，念經，持咒,禮佛,懺悔者,放生，供養三寶或
幫助有需要協助者等等,而在這其中依法布施則是最崇尚的. 尊貴的桑寶仁波切也告訴我們
說不可累積一天所做的崇尚好事而在當天完畢時才於一次的回向,反之則是於每做一件善事
而即時回向.除此之外,我們也必需在修慈悲心時以一切眾生為重不可以私為先.  吉祥日當
天能為往生者修福的功德是不可思議的。

注意：如在當天所做的惡行為，將獲得同樣次數的回報，所謂惡果報。


佛陀重返人間的由來

在釋迦牟尼誕生的第七日，生母摩耶夫人因野外生產，邪風侵入體內，離開了人世。相傳
摩耶夫人至兜率天宮后對其子很是想念，這樣，釋迦牟尼在成道以后，為報母恩，曾前往
忉利天宮為生母說法三個月后從天宮三道寶階下到人間。這福唐卡講述了佛陀成佛后，上
升到三十三天為死去的母親摩耶夫人遘述佛法娘及安居后從三十三天重返人間的故事。這是佛陀在大約四十一歲的時候，上升到三十三天，為很多天神講授了《白傘蓋陀羅
尼》、《淨治惡趣儀軌》、《幢頂妙臂莊嚴陀羅尼》、《頂髻尊勝淨治惡趣苦陀羅尼》、
《不動金剛密讀經》等經教。

當佛陀住在三十三天界的時間中，目犍連尊者為維護佛教的正常發展，而仍住在地球。一
般人都不知道佛陀去了那裡，所以由波斯匿王等人來到目犍連連尊者的住處，請問佛陀的
行蹤。尊者答以佛陀住在天界。時光如梭夏季的三個月快過去了，他們又到目犍連尊者
前，請求說道：“現在我們已很久未見佛面，我們一致請求迎接世尊歸來。”於是目犍連尊
者運用神通剎那頃前往天界，在世界尊稟明大家的請求，並啟請道：“世尊，閰浮提的人
們不能登此天居，諸天神是有降臨閰浮提的神力的。因此現在請世尊返回閰浮提吧！”這
樣啟請后，世尊吩咐道：“目犍連你回去傳語說，我七天之后，返回人間。”目犍連仍然剎
那頃返回閰浮提，將佛陀的回復通知了大眾。

於是在仲秋八月二十二日，佛陀動身返閰浮提時，由帝釋天神命批首羯摩天神幻造三道階
梯，唐卡中那道從天界直垂下來的就是這天梯。中間是吠琉璃階梯，為佛世尊及侍眷等所
道路，右邊黃金階梯上有梵天王、色界諸天神圍繞在佛陀身邊；左邊水晶階梯上，有帝
釋、欲界諸天神圍繞在佛陀身邊，並為佛陀支撐傘蓋寶幢。佛陀為了讓幻造天梯的天神毗
首羯摩王高興，天梯一半的路程，是一步步走下的，另一半才示現神變而下。
從唐卡中我們可以看到，佛陀以及圍繞的諸天神，都停留在天梯的中間都位，這是因為天
神們不習慣聞到人身上的氣味，所以停留在半空。下面的是波斯匿王等國王、大臣以及迎
接佛陀的人眾。也就在那裡，天神和人間佛教徒共同努力修建了“佛從天降塔”。這種塔有
四層或八層的，每一面突出處的中間，都建有階梯，佛教著名八塔中“天降塔”即由此得
來，我們可以看到天降塔圖中的塔中間刻有階梯。

LhaBab Düchen (November 6, 2012)

November 6, 2012 (Western Calendar) Lha Bab Düchen:  'Buddha Shakyamuni's Descent from the Heaven of 33' is celebrated. Buddha's mother had been reborn in Indra's heaven. To repay her kindness and to benefit the gods, Buddha spent three months teaching in the Heaven of 33. This is not as often stated, in Tushita heaven;

Tushita is the realm where the Buddha lived before he descended to Earth. Tibetans believe that when we do 1 good deed or recite 1 (specific) mantra on auspicious days is equivalent to performing 1,000,000 times of good deeds and these actions will be converted to merits which we will receive miraculously.  One can dedicate their merits to the deceased on this special day.

There are many kinds of good deeds which the Dharma brothers and sisters can practice such as contributions, mantra and sutra recitations, prostrations, repentance prayers, lamps and food offering to the triple gems, helping the paupers, etc.  Among the good deeds, Dharma contribution is the top-notch.

Whenever we have done virtue actions, please DON’T forget to do dedication. Sangpo Rinpoche says that we should not accumulate our virtue actions and dedicate in the end of the day. The appropriate way is to dedicate immediately whenever we accomplish every single virtue. Besides, we must practice compassion and dedicate our good deeds to all sentient beings before us.

Attention:  Malevolent actions on these days have the equal multiplication stated above but receive negative effects and retributions: bad karmas.

（早上）十六羅漢法會

據藏傳佛教的傳承，每逢佛誕必舉行釋尊及十六羅漢法會，以感恩及緬懷釋迦牟尼佛對眾
生的恩德，因為通過他的教法眾生可以離苦得樂，以致從生死海中解脫，所以在這一天舉
辦的法會特別有意義。在經中也有提到，釋尊在涅盤前曾要諸大弟子羅漢們要護持、延續
佛法，一直到下一位彌勒佛的到來，所以已証得解脫的羅漢們是我們修學的老師，是我們
應尊敬的對象和僧寶。如《法住記》所載，佛陀臨涅槃時，囑咐十六羅漢於世間弘法救度
眾生。佛滅後八百年，執獅子國勝軍王都，有阿羅漢名難提密多羅 (慶友 )，八解脫、三明、六通等無量功德皆悉具足，一日臨涅槃時，為諸比丘說如來所說法住經：「於佛滅
時， 無上法付囑十六大阿羅漢並眷屬等，令其護持使不滅沒，及勒其身與諸施主作真福
田，令彼施者得大果報；在此世間男女發殷 淨心，供僧大眾，其時此十六羅漢及其眷屬隨
其所應分教往赴，現種種形，蔽隱聖儀，同常凡眾，密受供具，令諸施主得勝果報。」
修此供養頂禮十六阿羅漢之法，積集二種資糧功德不可思議，並願佛法長存、利益有情。

(Morning) 16 Arhats Puja

With this puja Rinpoche and Lamas will call upon Shakyamuni Buddha and the 16 Arhats to continue toshower their compassion and protection upon sentient beings in samsara and ask them not to pass into Nirvana. We praise the Arhats and pray that they bless our glorious gurus with long lives and ask for their help so that the Dharma may flourish everywhere.

Dharma friends are cordially invited to come and share the bliss

(傍晚）普賢祈願大法會

為祈願世界和平、平息天災人禍、昌隆佛陀教法，利益眾生，安樂吉祥，“天降節” 當天在
中國青海薩迦帕毗盧彩青楚綜林寺將舉行普賢祈願吉祥大法會。 以此功德，回向世界和
平、佛法昌盛，普回向參與供僧的善信們，業障消除，身心健康，福慧增上，早証菩提。
人身難得，我們能得難遇之佛法，此時為利益自他，究竟義利而修善，至為緊要。 佛陀曾
示；於未來世，若有人供養千數之僧，如來必遣羅漢應供。 語雲；供養四位具足戒比丘，
等同供養—菩薩。

《佛說於蘭盆經雲》：若能以飯食、臥具、醫藥供養十方僧眾，借此十方僧眾清淨共修，
功德回向之力，能使供養者，往昔七世父母、六親眷屬得遠離三惡道，現世父母及其本
人，長壽無病無惱，衣食自然具足，身心安樂。

如斯具足圓滿的普賢祈願大法會，為累積福智之資糧田，共利人我的好機會。 祈願見聞者
以隨喜心，輾轉相告有緣人，踴躍參與護持，供養僧伽共修普賢祈願大法會。

(Evening) Monlam

The main purpose of performing the Monlam is to prolong the lives of the upholders of the Buddha’s doctrine, such as His Holiness Sakya Trizin and other masters, and to pray that their intentions for the benefit of beings may be accomplished; that the Buddhist sangha may continue to live together harmoniously, to possess pure conduct, and to increase their practice of the Dharma through explication and practice; and that through the blessings of the holy ones, epidemics, famine and warfare be dispelled, and happiness and peace spread to every region and country of the world. For this purpose, the assembly chant recitations of
Samantabhadra’s Aspiration to Noble Deeds, and other prayers for world peace.

供養千個八供+十六羅漢法會+普賢祈願大法會

依藏密傳統，在壇城前必備八供─水、水、花、香、燈、涂香、食子、樂器，樂器代表音
樂，以海螺或“丁夏”代表。八供是最簡易的一種供養，在寺裡有用一千個八供作供養，供
養愈多，積聚功德愈多，但發心須正確，心應不執功德。在這速勝的日子，仁波切將會准
備八類供品各供品所需1000分。

一般佛堂八供之意義：

1）水－－供養諸佛菩薩飲用。2）水－－供養諸佛菩薩盥洗。3）花－－供養諸佛菩薩一
切美好的色。 4）香－－供養諸佛菩薩世間美好的香。 5）燈－－供養諸佛菩薩眼識光
明。 6）涂香－－供養諸佛菩薩涂身之油代表世間美好之觸。 7）食子－－供養諸佛菩薩
之食物代表味。 8）音樂－－供養諸佛菩薩世間妙音代表聲。

燈供的意義是要去除眾生的無明，並得到智慧，才能真正見到法性。 有人能以清淨的發
心，來完成這項深具功德的善行，於未來必能因此証得佛果。

點燈的功德於《布施經》上記載： 布施然燈之人將來天眼清淨，智慧明了。  《業報差別
經》說： 以恭敬心布施燈具可得十種福德。

供燈有如此不可思議、無可限量之功德，所以我們將在青海的佛教聖地，由尊貴的桑寶仁
坡切與眾多喇嘛等，一同供養千盞明燈以及其它七種供品，且念誦釋尊及十六羅漢法會以
及普賢行願品，法會必定庄嚴殊勝，祈願十方善信大德，切勿錯失並踴躍共襄盛舉，護持
大法。***在“天降節”那天，參與者將會得到一百萬倍的供養福報。


1000 Sets of 8 Offering+16 Arhats Puja +Monlam 

Bowl 1) Pure Water for Drinking
Signifying the eight merits, it is offered to the Buddhas for consumption.  Represents the
purity of mind and the merit accumulated is the elimination of thirst of all beings. Compassion towards all beings will then develop.

Bowl 2) Pure Water for Washing
Offered to the Buddhas for washing feet.  Represents the purity of the body.  By offering water to the refuges, one will accumulate merits of purifying one’s own body and thus able to eliminate the obstacles to the Dharma practices.

Bowl 3) Rice and Flowers
Offered to the pleasure of the Buddha’s eyes.  Refresents the beauty of sight.  Adorning the Buddhas and Bodhisattvas with pleasant flowers will enable one to possess the perfect signs of Buddhas and Boddhisattvas.

Bowl 4)  Rice and Incense
Offered to the pleasure of the Buddha’s nose, i.e. The aroma of smell.  Represents the pervasiveness of the Buddhadharma.  The real incense offering is the practice of sila and Samadhi.  One will accumulate the good karma of such solemn offering.

Bowl 5) Butter Lamp or Candle
Represents illumination (of all lights of the sun, moon, stars, universe and samsara).  Awakened ones can see with their wisdom eyes.  Darkness is ignorance and wisdom is brightness.  Brightness dispels darkness and wisdom dispels ignorance.  Offering lamps can help awaken one’s innate Buddha nature.

Bowl 6) Scented Water (Anointment)
Offered for anointing the Buddha’s body, representing devotion.  Offering perfume is to purify one’s bad conduct and defilements like greed, hatred, attachment, etc.  and ultimately purifying outer phenomena till perfection.

Bowl 7) Rice and Food (Fruits or Sweets)
Offered to the pleasure of Buddhas as food as a gesture of gratitude.  Temporarily it relieves the hunger of beings.  Ultimately one will experience the stage of perfect meditation, i.e. Samadhi.  At this stage, beings are able to practice and apply the Dharma into their daily lives.

Bowl 8) Conch Shell or Ting-Shag
Offered to the pleasure of Buddha’s ear, that is music.  Represents the purity of hearing and
the awakening of beings upon hearing the Dharma.

供養僧

《佛說布施經》雲：供養三寶可得五種利益：1.身相端庄。  2.氣力增盛。  3.壽命延長。
4.快樂安穩。  5.成就辯才。

供僧就是一種清淨的供養，讓眾生當下遠離煩惱，除心束縛，得清淨心。 發心設齋供眾生
就道場，不僅能廣結善緣、減輕業障，長養布施喜舍之心，更為當來深植出世的菩提善
因。

歡迎護持流通本資訊，人身稍縱即逝，若來此世間不能做出對自他有利益的事，那麼等於
是空來一趟，未來世隻能隨業流轉。  若能在佛法中造些許的功德，地藏菩薩承諾將救度
此人不墮入三惡道。  故能夠大量的轉寄此訊息，甚至隻是一念隨喜，將是帶給自己與他
人、今生與來世幸福、快樂的緣起。

Benefits of Dana

Every wise person wishes to have long life or longevity, good looks, happiness, companions and authority. Although they wish for these five things, those who have no merit in their past lives cannot have them. Only those who have dana merit can have them.

(1) To have a short life in the good human or deva abode is not a favourable circumstance. Longevity or to have a long life is a good and noble circumstance. That is why everyone wishes to have a long life and so try and adjust themselves in every possible way.

(2) In a good noble human life and deva life, to have unpleasant or ugly looks is not a good circumstance or happening. To have good looks or beauty is a favourable circumstance. That is why every body wishes to have good looks and thus try to beautify themselves.

(3) In a good human or deva life, to be unhappy physically and spiritually is a bad situation. To be happy physically and mentally is a good condition. That is why every person wishes to be happy physically and mentally. Thus they try to adjust themselves to get physical and mental happiness.

(4) In a good human or deva life, not to have companions or attendants is a bad condition. To have people to look after you and attendants surrounding you, are good circumstances. That is why we wish to have people to look after us and attendants surrounding us. Hence we try to get people to look after us and attendants surrounding us.

(5) In a good human and deva life, not being master of yourself and always having to consider other people' wishes is not a good situation. To be able to do according to your own wishes is a good condition. That is why everybody wishes to be master of one's own mind. Thus, they try to have supremacy.

修建佛寺的殊勝功德

安士全書記載：世間人往往認為供養佛法僧三寶是種大福田，然而三寶之所以能令信眾廣
修福田、恭敬供養，乃是因為有寺院的緣故。如果沒有寺院，一般人想到清淨的佛殿燒
香、想恭敬禮拜莊嚴的佛像、想讀誦受持甚深微妙的佛法寶藏、想親近供養僧尼四眾，都
是不可能的！所以創建寺院或整修寺院都能獲得非常殊勝的功德。

同書又一記載：佛陀說，假使有人花費大筆的金錢建造一座寺院，只要有一個持戒比丘接
受供養，在這寺院住上一日一夜，縱然此寺院隨即被大水、大火所毀壞，已不虛費施主布
施之恩。更何況藉著寺院來廣興佛事，令無量眾生得以消罪障、修福德，則發心建造寺院
的人所成就的功德豈可思議？

法滅盡經記載：將來大三災的劫火燒起時，大地一切盡為劫火所焚，唯有曾經建造寺院的
三寶地不被劫火所焚。

分別善惡報應經記載：修建房室、殿堂、樓閣供佛及僧，能獲十種殊勝功德。那十種呢﹖
請看下頁記好：
一、一切時中身心安樂、遠離驚怖。
二、常得細軟最妙的床帳被褥。
三、常得漂亮衣服莊嚴自身、身常香潔清淨。
四、若生在人間，常為國王大臣、名門望族；一切所求，隨願滿足，悉皆成就。五、若為轉輪聖王，統理四天下自在無礙。
六、若生人間、天上，五欲自在。
七、能隨願往生六欲諸天。
八、能隨願往生色界諸天。
九、能隨願往生無色界諸天。
十、若發心修行，於四聖果乃至佛菩提，皆能成就。

Merits for constructing a Temple

A monastery is the place for people to accumulate merit, to learn about the teachings of the masters, as well as to pray for the merit of others.  It is a place where all hurts such as sickness, hunger, fight, and dispute can be solace and where wishes can come true.  Finally, one can miraculously rebirth to the pureland of Amitabha Budha.

To case aside doubts on the merits of building a monastery, look no further than the Sutra of Ripening of Karma.  It is implied that kings and leaders came to being in the light of the monasteries they built; people live in harmony with others is the result of being benevolent and doing many pious deeds.  The point is further expounded in other sutras in which it is stated that those who build monasteries contribute to the treasures of the monasteries and the livelihood of monks will reap the rewards in this life and the next.


Donors who are interested to participate and sponsor this auspicious occasion can download the form from below: