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| 著者 |
張福成 (著)=Zhang, Fu-cheng (au.)
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| 掲載誌 |
中華佛學學報=Chung-Hwa Buddhist Journal=Journal of Chinese Buddhist Studies
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| 巻号 | n.6 |
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| 出版年月日 | 1993.06 |
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| ページ | 329 - 349 |
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| 出版者 | 中華佛學研究所=Chung-Hwa Institute of Buddhist Studies |
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| 出版サイト |
http://www.chibs.edu.tw/publication_tw.php?id=12
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| 出版地 | 新北市, 臺灣 [New Taipei City, Taiwan] |
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| 資料の種類 | 期刊論文=Journal Article |
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| 言語 | 中文=Chinese; 英文=English |
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| キーワード | 阿底峽; 菩提道燈; 西藏佛教; 三士道 |
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| 抄録 | 阿底峽，為孟加拉地區一小國的王子，自幼廣習婆羅門
吠陀經典及佛教五明，曾追隨當世著名學者那洛巴，香底巴
，勝敵，羅怙羅笈多等而精通顯密各種論典法要，對聲明尤
其擅長，曾在寺中代師與外道辯論，以聲明問題折服對方.
二十九歲出家，三十一歲更出海至金洲法稱處廣習論典，尤
其是習得多種發菩提心的共不共教授. 十二年後回到印度，
旋為國王迎請至超戒寺，廣弘發心教授. 由於其盛名，至
1040年時已身佩百八隻寺鑰，掌理多數道場，被稱為印度的
「頂莊嚴」.
西藏的原始信仰「苯教」，曾深入在朝廷與民間，由於
對贊普造成重大壓力，贊普乃支持外來新教「佛教」以資抗
衡，於是有蓮花生等人入藏，形成佛教的「前弘期」，但末
代贊普朗達瑪滅佛(842年) 後，不久遇刺身亡，衛藏各地割
裂，盜匪橫行，史稱「黑暗時代」. 912 年後佛苯開始再
度流傳，由於教法互混，難以辨認，阿里國王耶協沃. 絳曲
沃不忍見正法衰亡，於是耗盡人力錢財，至印度迎請班智達
，阿底峽在1042年到達了阿里，三年後復至衛藏各地，廣
講經論，傳授密法，居藏十三年(1042-1054)，弟子遍布衛
藏三區，最後圓寂於聶塘，將一百五十七師所傳的經論法要
完全留給了西藏人. 1965年巴基斯坦政府 (其時孟加拉尚未
獨立) 還向北京要求迎回聶塘阿底峽靈塔中的部分骨灰，以
便安藏.
Atisa was a prince of a small kingdom in
Bengal. Since his childhood he had studied the
Brahmin vedas and the Buddhist five sciences. He
once studied with the well-known scholars such as
Naropa, Santipa, Jetari，and Rahulagupt. Therefore,
he was well versed in the various scriptures,
especially the sabdarvidya. On his master's behalf,
he once debated with tirthyas by using the problems
of sabdavidya to subdue the opponents. He was
ordained at 29. At 31，he went abroad to
Suvarnadvipa to study Abhidhammas with Dhamma kirti,
especially the various common and unique methods of
making bodhicitta. Twelve years later，he returned
to India and was invited to Vikramasila Temple by
the King. He expounded widely the teachings of the
making of bodhicitta. Due to his reputation，in 1040
A.D.，he already held 800 keys of temples and ruled
a lot of monasteries. He was called the "Optimum
Serenity" of India.
The original religion in Tibet was Bonism
which had deeply gone into the imperial court and
citizen，posing a heavy pressure to Tibetan kings.
Therefore，the Tibetan Kings brought the new
religion，"Buddhism"，from India to counterbalance.
Accordingly，Padmasambhava and others went into
Tibet. This was the "previous period" of Tibetan
Buddhism. In 842 A.D.，Tibetan King Glan-dar-ma
destroyed Buddhism and was then assassinated. Tibet
was thus splitted into small kingdoms and abundant
of robbery. This was the so-called "Dark Age" in
history. After 912 A.D. Buddhism and Bonism was
widely spread again. Because the intermingling of
the two teachings was hard to distinguish, king ye
shes'od，byang chub 'od (耶協沃 絳曲沃)of
mnga'ris (阿里)couldn't bear the decaying of
Buddhism and spent immeasurable manpower and money
to invite pandita from India. In 1042 A.D.，Atisa
arrived in mnga'ris(阿里). Three years later，he
went to many places of dBus and gTsang to lecture on
sutras and abhidhammas and to transmit tantra. He
lived in Tibet for 13 years (1042-1054). His
disciples scattered over the three regions of dBus
and gTsang. Finally，he passed away in sNye thang
leaving the essentials of the teachings descending
from 157 masters to Tibetan people. In 1965，the
Pakistan government (at that time Bangladesh was not
yet independant from Pakistan) even asked the Red
China government to bring back part of Atisa's
relics for worship. |
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| ISSN | 10177132 (P) |
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| ヒット数 | 1349 |
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| 作成日 | 1998.07.22
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| 更新日期 | 2017.06.15 |
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