阿底峽 目录 生平 思想及影響 著作 參考資料 參见 导航菜单编编菩提道燈抉微Religions Of TibetChapter XIII Lhasa and its vanished deity - Atisa's tomb阿底峽编WorldCat Identities2004720XX969859cb12007729s(data)564801185048780000 0000 7973 4840n800762240012044233608405717574902819243536928173

982年出生1054年逝世印度佛教出家眾孟加拉佛教出家眾藏傳佛教出家眾印度哲学家佛教哲學家中觀派學者噶当派


龍樹圣天无著世亲陳那法称释迦光功德光入中論釋量論俱舍論現觀莊嚴論戒律本論梵語孟加拉語藏文威利梵語孟加拉語藏文威利孟加拉超越城藏傳佛教西藏後弘期佛教那爛陀寺菩提賢阿伐都帝中觀論超戒寺那洛巴大眾部說出世部戒護因明飛行寺法鎧蘇門答臘金洲法稱現觀莊嚴論寂天學處集要入菩薩行論爪哇島瑜伽士灌頂古格王朝智光王意希沃噶當派库敦·宗哲雍仲俄·勒贝喜饶仲敦巴·甲哇迥乃聶塘涅盤聶塘寺每日邮报孟加拉佛教周恩來達瑪拉吉卡寺Dharmarajika菩提道燈论三無漏學菩提心苯教菩提心大眾部寂護說一切有部阿闍黎菩提道燈論菩提道燈難處釋宗喀巴菩提道次第廣論道次第藏傳佛教法尊法師如石法師菩提道燈抉微








印度那爛陀寺時代
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阿底峽（梵語：अतिश，Atiśa，孟加拉語：অতীশ，Ôtish，藏文：.mw-parser-output .uchenfont-family:"Qomolangma-Dunhuang","Qomolangma-Uchen Sarchen","Qomolangma-Uchen Sarchung","Qomolangma-Uchen Suring","Qomolangma-Uchen Sutung","Qomolangma-Title","Qomolangma-Subtitle","Qomolangma-Woodblock","DDC Uchen","DDC Rinzin",Kailash,"BabelStone Tibetan",Jomolhari,"TCRC Youtso Unicode","Tibetan Machine Uni",Wangdi29,"Noto Sans Tibetan","Microsoft Himalaya".mw-parser-output .umefont-family:"Qomolangma-Betsu","Qomolangma-Chuyig","Qomolangma-Drutsa","Qomolangma-Edict","Qomolangma-Tsumachu","Qomolangma-Tsuring","Qomolangma-Tsutong","TibetanSambhotaYigchung","TibetanTsugRing","TibetanYigchung"ཨ་ཏི་ཤ་，威利：a ti sha，982年－1054年），又譯為阿提沙、阿帝夏，原名月藏，法號燃燈吉祥智（梵語：डोकंकर शरीजञान，Dīpaṃkara Śrījñāna，孟加拉語：দীপঙ্কর শ্রীজ্ঞান， Dipôngkor Srigên，藏文：ཇོ་བོ་རྗེ་དཔལ་ལྡན་ཨ་ཏི་ཤ་，威利：jo bo rjo dpal ldan a ti sha），生於東孟加拉超越城中，他重新建立了藏傳佛教僧團开创噶当派，重申戒律，並重新闡明了佛教根本教義，是對西藏後弘期佛教貢獻最大的印度高僧。




目录





  • 1 生平


  • 2 思想及影響


  • 3 著作


  • 4 參考資料


  • 5 參见




生平




阿底峽


公元982年，阿底峽出生于印度孟加拉南部王族，父親名為善勝吉祥，母親名為吉祥勝光。十一歲時，阿底峽前往中印度那爛陀寺親近菩提賢論師，後跟隨阿伐都帝，居住在金剛座，學習出離心及《中觀論》。


十八歲時，至超戒寺，向北門守護者那洛巴學習密法。二十九歲，依大眾部說出世部戒護上座處出家，學習戒律及因明。又至飛行寺法鎧論師座前，聽受《毘婆沙藏》。


三十一歲，至蘇門答臘師從金洲法稱，學習《現觀莊嚴論》，以及寂天論師所著《學處集要》、《入菩薩行論》等經典。在島上居住了十二年，在這期間，他還曾至爪哇島，向一位乞食瑜伽士求取加持灌頂及密法教授。


四十四歲（1025年），返回印度超戒寺擔任住持，成為印度相當知名的大學者。


五十八歲，受古格王朝智光王（意希沃）的請託，決心入藏傳戒以及傳授佛法。開創噶當派。其弟子众多，最著名者为库敦·宗哲雍仲、俄·勒贝喜饶、仲敦巴·甲哇迥乃三人，合称为“库、俄、仲”。


1054年八月十八日，在聶塘入涅盤。[1]阿底峽圆寂后，他的骨灰一直供奉在聶塘寺，寺裡至今仍保留著一塊他打坐時使用過的石板。1904年英國《每日邮报》隨軍記者艾德蒙.坎德勒（英语：Edmund Candler）記載他對阿底峽墓的印象，說是他在西藏看到唯一乾淨簡單的宗教建築。[2]


1963年，應孟加拉佛教訪華代表團的請求，周恩來同意將阿底峽的部份骨灰運返他的出生地。1978年，這位尊者的骨灰被運回獨立后的孟加拉國，并供奉在達瑪拉吉卡寺(Dharmarajika)，成為中孟交往歷史的象徵。



思想及影響


阿底峽入藏之前，西藏的顯宗與密宗之間關係緊張。他在《菩提道燈论》中將修行者分成下士（人天乘）、中士（小乘）、上士（大乘）三等，各有不同修行方法，但是皆是以戒、定、慧三無漏學為修行基礎，主張修行密宗之前，需要先以顯宗為前導，並將發起菩提心作為一切修行的根源。他来到藏地前，很多僧人也使用黑巫术（因為之前是苯教徒），后来整顿戒律，建立噶当派要求所有僧侶都嚴守戒律，不可以修行密宗為藉口做出违背戒律之事。


噶当派以显宗的修习为主，但也不排斥密宗，它对修习次第的主张是先学显宗，后学密宗，强调密宗只能传授给经过考验的少数人。噶当派所传的密法，以属于四部怛特罗中的第三部即瑜伽部的《真实摄经》（东密金刚顶经）为主。在阿底峡时期四部怛特罗中的第四部即无上瑜伽部的一些内容，经印度传入西藏。无上瑜伽部除有一些狰狞、恐怖的色彩之外，还有一些双身，描写男女性关系的内容。因此，阿底峡在世时提倡遵循《真实摄经》（即金刚顶经）修密法。所以噶当派在西藏佛教中享有显密教“纯净”的声誉。公元 15世纪兴起的黄教（格鲁派），就是在噶当派教义的基础上发展起来的。


阿底峽的教授，以捨棄世間心，修菩提心為中心，以大悲心願為本。


阿底峽本人受持大眾部戒律，在入藏之後，因為西藏僧團原以寂護所傳的說一切有部戒律為主，因此他在西藏並不擔任授戒阿闍黎，以免影响西藏僧團原有傳承。



著作


阿底峽尊者著有《菩提道燈論》、《菩提道燈難處釋》。後宗喀巴以《菩提道燈論》為底本，寫作了《菩提道次第廣論》，成為藏傳佛教的根本論書之一。後被編入噶當六論之中。其中三士道的道次第修學次第深入藏傳佛教各大派。民國時期，法尊法師將《菩提道燈論》翻為漢文，後經如石法師重校，將之流傳於華人社會。



參考資料



《菩提道燈抉微》，釋如石著，臺北市，法鼓文化，1997[民86]。9578473230（平裝）。
《中孟交往的歷史與傳說》，張憲一著




  1. ^ Tucci. Religions Of Tibet. Routledge. 2012-11-12: 22. ISBN 978-1-136-17945-7. （英文）


  2. ^ Edmund Candler. Chapter XIII Lhasa and its vanished deity - Atisa's tomb. The Unveiling of Lhasa [《拉薩真面目》]. 1905年: 214–243. （英文）



參见





维基共享资源中相关的多媒体资源：阿底峽
  • 後弘期

  • 噶當派

  • 藏傳佛教
















规范控制

  • WorldCat Identities

  • BIBSYS: 2004720

  • BNE: XX969859

  • BNF: cb12007729s (data)

  • FAST: 56480

  • GND: 118504878

  • ISNI: 0000 0000 7973 4840

  • LCCN: n80076224

  • NDL: 001204423

  • NLA: 36084057

  • SELIBR: 175749

  • SUDOC: 028192435

  • VIAF: 36928173


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