尊贵圖續法王簡介 Introduction of H.H. Kyabje Trulshik Rinpoche

尊贵圖續法王（雅旺确吉羅多）是當代西藏四大教派之一寧瑪巴最有成就的大師之一；也是圓滿其中西藏佛教傳統，切實博學、訓練與實修之僅存碩師之一。圖續法王是敦珠法王、頂果法王等當代最偉大佛教修行者之心傳弟子，達賴喇嘛的尊貴老師之一、主要傳承持有者，并為眾多殊胜教法傳襲之承續。

H.H.Kyabje Trulshik Rinpoche (Ngawang Choekyi Lodo) is revered as one of the most learned and respected living masters of the Tibetan Buddhist Nyingma tradition, and he is also an accomplished practitioner with profound knowledge and experience in Tibetan Buddhism. H.H.Kyabje Trulshik Rinpoche is the heart-son of H.H. Dudjom Rinpoche and H.H. Dilgo Khyentse Rinpoche, two of the most respected Dzogchen master of the last century. As a holder of several key lineages in Tibetan Buddhism, H.H. Kyabje Trulshik Rinpoche is also one of the Dalai Lama's main masters.

根据古藏傳佛教（寧瑪巴）的歷史記載，尊贵圖續法王是扎龍圖續薩吐第卅一世之轉世。自佛陀時代以來，即化現連綿不斷的轉世，來利益印度、尼泊爾以及西藏眾生，其轉世包括：佛陀十大弟子之一的阿難尊者、創造西藏文字的卓彌新波塔、蓮花生大士廿五大弟子之一的毗如遮那大譯師、米勒日巴如月般弟子的惹瓊巴尊者等。根据經典記載，法王將是此賢劫第一千位佛，即時所有聽聞佛法之弟子皆能得到成就。

According to the Nyingmapa historical testimony, H.H. Kyabje Trulshik Rinpoche is the 31st reincarnation of Dzarong Trulshik Dzatrul. Since the time of Lord Buddha, he has taken continuous rebirths as several prominent masters and practitioners to benefit beings in India, Nepal and Tibet. His most notable predecessors are:

1. Ananda - One of the ten main disciples of Buddha Shakyamuni
2. Thonmi Sambhota - the inventor of written Tibetan characters
3. Lotsawa Vairochana - one of Guru Padmasambhava's 25 disciples, the first great translator of Buddhist scriptures from Sanskrit to Tibetan
4. Rechungpa - Milarepa's moon-like disciple

It is prophesized that H.H. Kyabje Trulshik Rinpoche will be the 1,000th Buddha in the current Bhadra Kalpa (or the Fortunate Aeon), during which time all those connected with him will accomplish Ultimate Liberation.

1924木鼠年9月10日适逢蓮花生大士的誕辰日，法王出生於西藏南部一個修行聖地－翁惹洞穴，當時出現了許多吉祥瑞象。法王的父親殿津確達是一位瑜珈行者，母親蔣揚旺母是偉大竹巴傳承創教祖師第一世竹巴法王章巴加雷的後裔。

H.H. Kyabje Trulshik Rinpoche was born in 1924, the Wood Rat year, on the 10th day in the 9th Tibetan calendar, which fell on the holy day of Guru Padmasambhava, and his birthplace was the holy Onray Cave located in southern Tibet. Many auspicious omens prevailed at his birth. His father, Tenzin Chodrak, was a yogi and his mother, Jamyang Wangmo, was a descendent of the first Gyalwang Drukpa Tsangpa Gyare Yeshe Dorje, founder of the Drukpa lineage.

法王從小就喜歡修行，四歲時就被他的上師札楚仁波切（其前世圖續東嘎林巴的心傳弟子）邀請到拉脫雪喀區的札隆埔寺。此時此地，其生前記憶油然浮現心頭，他細數往事，札楚仁波切親眼目睹先師事跡，與之印證，無有差別，為之驚訝不已，深信這個男孩确是圖續東嘎林巴之轉世，乃予以認證升座，從而為其根本教師，給予引導，傳其前世之教法。

Since young, H.H. Kyabje Trulshik Rinpoche exhibited great interest in spiritual practice, he was invited by his guru Dzatrul Rinpoche (the heart-disciple of the previous Trulshik Rinpoche Dongak Lingpa) to Dzarong Phu monastery in Rongphuk, south of Everest, at four years old. At the moment of arrival, H.H. Kyabje Trulshik Rinpoche recalled the incidents in his past life, thus Dzatrul Rinpoche confirmed that the child was indeed the reincarnation of his guru. Dzatrul Rinpoche provided an extensive enthronement ceremony at the monastery and thereafter became H.H. Kyabje Trulshik Rinpoche's root guru, transmitting the entire lineage he received from his late guru back to his guru's reincarnation.

在敏珠林寺，法王博學廣聞，并從戒師崔肯穹仁波切和敏林懇欠欽哲諾布仁波切，按照拉千千巴拉薩留傳之《戒律授記》傳承，完成比丘戒。目前法王公認是此傳承主要持有者之一，曾為數千比丘剃度，以清淨戒律著稱。法王接受經、續及其他教導，到處參訪名師，修學佛法，其舊、新密學派名師愈三十位。法王研習這些重要的全部法教傳承，并付諸實修，完成嚴格三年閉關後，還修學不懈。依札楚仁波切之請，法王擔任了札隆東嘎切林寺的堪布，負起護持、護教與弘法的責任。

At Mindroling monastery, H.H. Kyabje Trulshik Rinpoche displayed his understanding of the profound teaching of the Buddha, and he received teaching from Rinpoches like Minling Khenchen Khyentse Norbu Rinpoche, the entire lineage of Vinaya, thereby completing the full ordination vows. Today, H.H. Kyabje Trulshik Rinpoche is widely known to be one of the holders of such rare Vinaya lineage, and because of his ability to keep and sustain the purity of the Vinaya lineage, he has been giving full ordination vows to thousands of monks and nuns.

H.H. Kyabje Trulshik Rinpoche received countless teachings and instructions on Vinaya and Tantra from many great masters. He has more than 30 masters from the old (Nyingma) and the new (Sarma) schools of Tibetan Buddhism. H.H. Kyabje Trulshik Rinpoche put into practice the teachings and instructions he received from these great masters and completed the traditional three-year solitary retreat; even after this, he has never stopped his spiritual practice. Under the request of Dzatrul Rinpoche, H.H. Kyabje Trulshik Rinpoche became the Abbot of Dzarong Dongak monastery, taking charge of the maintenance, up-keeping and the teaching activities at the monastery.

38 歲時，法王獲得敦珠法王灌頂、口傳并講解整部《寧瑪嘎瑪》，他也是該重要教法的護法。法王也從頂果法王處獲得許多伏藏法，圖續法王尊他為其開悟的根本上師。圖續法王也將一些自己持有的特別法門傳授給頂果法王，兩位大師展開互位師徒的殊胜關係。圖續法王是頂果法王心意寶藏現今的保存者，而身為頂果法王的首席心傳弟子，負起認證其轉世，并為之升座的責任。圖續法王也已完成這項重要的使命。圖續法王也延續頂果法王給予達賴喇嘛灌灌頂傳法的責任。

At the age of 38, H.H. Kyabje Trulshik Rinpoche received from H.H. the late Dudjom Rinpoche Jigdral Yeshe Dorje the full oral transmission and empowerment on Nyingma Kahma, and he is one of the important expounder of this unique Dudjom lineage. From H.H. Dilgo Khyentse Rinpoche, he also received a great many terma (hidden treasure) teachings; H.H. Kyabje Trulshik Rinpoche saw H.H. Dilgo Khyentse Rinpoche as his root guru who revealed the nature of his mind. H.H. Kyabje Trulshik Rinpoche also gave H.H. Dilgo Khyentse Rinpoche some rare teachings from his own lineage. Thus both great masters began a unique and mutually beneficial spiritual exchange. At this point in time, H.H. Kyabje Trulshik Rinpoche is the principal heart-son holding the entire lineage of H.H. Dilgo Khyentse Rinpoche, and therefore he was responsible for searching, confirming and enthroning H.H. Dilgo Khyentse Rinpoche's reincarnation. Now that H.H. Kyabje Trulshik Rinpoche has fulfilled this duty, he has also taken over H.H. Dilgo Khyentse Rinpoche's responsibility of giving transmissions and empowerments to H.H. the Dalai Lama.

圖續法王是這個時代偉大的'大圓滿'修行者及成就者、世紀的典范上師，他曾為許多轉世上師、堪布灌頂傳法，他的弟子廣遍世界各地。法王今年八十歲，精力熱誠不因年歲而消減，法王一生潛心閉關修行，而且每天都修禁語至早上十點。法王每年至少都會在自己的寺院閉關，一年的閉關長達九個月。作為上師中之上師，各大西藏仁波切均公認其擁有指明直接本性之最大能力及加持力，而各大德亦遣其具器前往求取傳授及加持。

H.H. Kyabje Trulshik Rinpoche is one of the great spiritual practitioners of this age, who has accomplished the level of Dzogchen. He has given initiations to many reincarnate masters and khenpos. With students all over the world, despite being 80 years old, H.H. Kyabje Trulshik Rinpoche continues to energetically propound the beneficial teachings, using his entire life for solitary retreats and spiritual practices. Every morning, H.H. Kyabje Trulshik Rinpoche abides by the vow of silence until ten o'clock in the morning. Every year, he would spend at least nine months in solitary retreats at his own monastery. As a guru among gurus, H.H. Kyabje Trulshik Rinpoche is acclaimed by all the great Tibetan masters as a master who has the ability to bless and point directly at one's nature of mind. Many benefactors of the Buddhadharma have made countless attempts to request for teachings and blessings from H.H. Kyabje Trulshik Rinpoche.

法王於1959年從西藏到尼泊爾，目前長住在位於喜瑪拉雅高山區的突滇确林寺，在此為數千名來自西藏及尼泊爾邊界地區的弟子與信徒們傳法與開示。近年來，法王行遍世界許多國家，包括美國、法國、瑞士、西班牙、英國及臺灣等。此次尊贵圖續法王與大馬信徒之約，是法王到東南亞弘法的第一站。法王的學識淵博浩瀚、修行堅實無暇、待人平易可親，尤其是深入的歷練與證解，當今無與倫比，各教派眾多行者視之為智慧無邊的尊貴上師。

Ever since H.H. Kyabje Trulshik Rinpoche came to Nepal from Tibet in 1959, he has resided at Thubten Choling Monastery in the mountainous Himalayas, where he gave teachings and initiations to thousands of students and devotees in the Tibet-Nepal border. In recent years, H.H. Kyabje Trulshik Rinpoche has traveled to other places in the world such as America, France, Switzerland, Spain, England, Taiwan and etc. to give teachings. H.H. Kyabje Trulshik Rinpoche's forthcoming visit to Malaysia would be his first stop in South East Asia. H.H. Kyabje Trulshik Rinpoche's profound knowledge in the Buddhadharma, unwavering commitment in spiritual practice and his humility in treating all beings as equal, all these are rare qualities in an authentic masters. Therefore H.H. Kyabje Trulshik Rinpoche is revered as a great master with immeasurable wisdom.

皈依戒 Refuge Vows

皈依是成為佛教徒的首要入門。大乘佛教的皈依稱為三皈依，即皈依佛法僧三寶，而上師於密乘佛教是排在三寶之上為皈依之首，皈依上師後才皈依佛法僧。由於上師被視為三寶之總集皈依處，因此以上師的指示作為靈修道路上的指引是非常重要的。

Refuge is the first entrance to becoming a Buddhist. In Mahayana Buddhism, there are three refuge objects or three jewels, the Buddha, Dharma and the Sangha, whereas in Vajrayana Buddhism, the Guru is the first refuge object followed by the Buddha, Dharma and the Sangha. Because the Guru is seen as the embodiment of the three jewels, it is very important to follow the Guru's instructions as the guidance in one's spiritual path.

密乘佛教對皈依有許多層次的解說。總稱為三寶的佛法僧是基本或外皈依的對象。上師、本尊與空行母則是內皈依的對象。總稱為三身的法身、報身與化身即是究竟或秘密的皈依對象。

There are many aspects of refuge when it comes to Vajrayana Buddhism. The basic or the external refuge is the Buddha, Dharma and Sangha, which is known collectively as the three jewels. The inner refuge is the Guru, Yidam and Dakinis, which is known as the three roots. And the ultimate or the secret refuge is the Dharmakaya, Sambhogakaya and the Nirmanakaya, which is known as the three kayas.

皈依主要的動機是一旦皈依，就不能再傷害任何的眾生，因此在皈依後所須遵守的五戒在於防止我們對任何眾生產生具傷害力的行為、言語和念頭。五戒即不殺生、不偷竊、不妄語、不邪淫及不飲酒，這些戒律守衛我們，約束我們製造惡業，避免我們遭受惡果的折騰。

The main motivation of taking refuge is that once we take refuge, we should never harm any beings. Therefore the five precepts that one should abide by after taking refuge aim towards guarding one from developing harmful acts, speeches and thoughts against any being. The five precepts are not to kill, not to steal, not to lie, not to commit sexual misconduct and not to consume intoxicants. These five precepts would act as a binding seal to protect one from negative results of negative actions.

菩薩戒 Bodhisattva Vows

菩薩戒是發心步上大乘靈修之道的行者必守的戒律，自利利他為修行菩薩道的主要動機。修皈依戒的目的是致力不傷害眾生，而菩薩戒更進一步地指明無論如何都不可放棄任何眾生。這種戒律僅能由有資格的菩薩道行者傳授，而且行者之菩薩道傳承是必須自釋迦牟尼佛毫無間斷地傳到自己方為有效。

Bodhisattva vows are taken by those who aspire to walk the Mahayana path of spiritual practice, bearing not only the self-benefiting motivation but also the motivation of benefiting others. While the refuge vows entail the commitment not to harm any being, the Bodhisattva vows further extend the refuge vows by committing oneself not to abandon any being, no matter what happens. Such vows can only be given by qualified Bodhisattvayana practitioners who possess the unbroken lineage from Buddha Shakyamuni to themselves.

為了毫無障礙地修行，我們可以每日或盡其所願來修皈依及菩薩戒，以便修補及加強三寶、三根本、三身及菩薩們的加持。

Both the refuge and Bodhisattva vows can be taken daily or as frequent as one wishes to repair and reinforce the blessings of the three jewels, the three roots, the three kayas and the Bodhisattvas so that one's spiritual attainment would be without obstacles.

金剛舞 Vajra Dance

此次法會期間將由來自喜瑪拉雅山的比丘們呈獻三種不同的金剛舞，其中包括蓮師八變金剛舞、黑帽金剛舞等。金剛舞能消除魔障，以确保法會順利圓滿進行。若以清淨動機觀看金剛舞將可消除違緣障礙，且圓滿一切心願

Three different Vajra dances, including the Black Hat dance and the eight manifestations of Guru Padmasambhava, will be performed by monks from the Himalayas during the spiritual gathering. These dances are aimed at removing obstacles so that the gathering will be carried out without hindrances. Those who observe the Vajra dances with pure motivation will receive protections against negativities and will experience wish-fulfilling effects.

蓮師八變 The Eight Manifestations Of Guru Padmasambhava

有關蓮花生大士之八大神變（簡稱'蓮師八變'）的金剛舞包括：

1. 海生金剛 （藏歷六月初十)
2. 蓮花生 （藏歷十月初十）
3. 愛慧上師 （藏歷二月初十）
4. 蓮華國王 （藏歷十二月初十）
5. 日光上師 （藏歷八月初十）
6. 釋迦師子 （藏歷二月初十）
7. 師子吼聲 （藏歷五月初十）
8. 忿怒金剛 （藏歷十一月初十）

The eight manifestations of Guru Padmasambhava perform ceremonial dances :

1) Tsokye Dorje (10th day of the 6th Tibetan month)
2) Padmasambhava (10th day of the 10th Tibetan month)
3) Loden Choktse (10th day of the 2nd Tibetan month)
4) Pema Gyalpo (10th day of the 12th Tibetan month)
5) Nyima Odzer (10th day of the 8th Tibetan month)
6) Shakya Sengye (10th day of the 2nd Tibetan month)
7) Sengye Dradrok (10th day of the 5th Tibetan month)
8) Guru Dorje Drollo (10th day of the 11th Tibetan month)

蓮花生亦名為蓮師或海生金剛，釋迦牟尼佛曾預言此上師將把佛法傳入西藏。烏仗那國的帝釋力國王由於幼子早逝及國家面臨嚴重饑荒，而歷經人生種種考驗。觀世音菩薩因悲憫國王，祈求阿彌陀佛慈悲救度，於是阿彌陀佛從舌間發光射向達那郭夏海，海中即現一朵大蓮花，花上端坐一位八歲的小孩。小孩被國王帶回宮中如親子般撫養，也因其出生事跡而名為蓮花生。

Padmasambhava, also known as Guru Rinpoche, Padmakara, or Tsokye Dorje, was the guru predicted by the Buddha Shakyamuni to bring the Buddhist Dharma to Tibet. In the land of Oddiyana, King Indrabhuti had undergone many trials, including the loss of his young son and a widespread famine in his kingdom. The Bodhisattva Avalokiteshvara felt compassion for the king, and entreated the Buddha Amitabha, to help him. From his tongue, Amitabha emanated a light ray into the lake of Kosha, and a lotus grew, upon which sat an eight year old boy. The boy was taken into the kingdom of Oddiyana as the son of King Indrabhuti and named Padmasambhava or the Lotus Born.

蓮花生長大後逐漸理解無常即娑婆苦惱之本質，因此為教導困於娑婆苦海的眾生領悟佛法而放棄王位和家人。經過數年的傳法，蓮花生因由各別特殊機緣得到不同的尊稱以代表他在佛法各方面的證量。

Padmasambhava grew up to gradually realize about the unsatisfactory nature of existence, which led to his renunciation of both kingdom and family in order to teach the Dharma to those entangled in samsara. Over the years, as he taught, other names were bestowed upon him in specific circumstances to represent his realization of a particular aspect of Buddhism.

蓮花生大士所化現的海生金剛是西藏偉大上師與佛陀之顯現，其右手持金剛杵，代表堅固不變的究竟實相之本質，左手持顱器，左肩有三叉杖靠著，由兩位明妃和八位主要神變圍繞，這一切皆是幫助修行者了悟本性的表徵。

Padmasambhava also takes the form of Tsokye Dorje, a great guru and Buddha in the land of Tibet. Tsokey Dorje, or Lake-Evolved Vajra, is always shown with the vajra, a symbol of the adamantine, or indestructible, nature of absolute truth in his right hand. His left hand holds the kapala or skull cup, while against his left shoulder leans the khatvamga. Surrounding him are two of his consorts and his eight primary manifestations, all of which serve to represent a form that helps a practitioner to realize his or her own nature.

當蓮花生大士抵達烏仗那國後，他的出現立即終止饑荒，國家馬上恢复繁榮。這種種興旺盛況促使帝釋力王為儿子安排與品德兼优的持光女公主成婚，從此蓮花生大士得名蓮華國王，其左手持明鏡，右手高舉大顱鼓。

After Padmasambhava arrived in the kingdom of Oddiyana, his presence ended the drought and famine, and prosperity swept the land. These successes led his father to arrange Padmasambhava's marriage to the perfect wife, Bhasadhara. He was given the name Padma Gyalpo, or Lotus King. Padma Gyalpo grasps a mirror in his left hand and holds a damaru aloft in his right.

蓮花生大士不久後就對宮里的生活感到憂慮不安，因為他發現身為國王是無法了脫生死，因此決定設法离開王宮。當時印度的法律規定殺人犯必須被放逐，於是蓮花生大士故意殺死一個男孩，這男孩基於所造諸惡業注定往生惡道，但因被蓮花生大士殺死，他結果往生至佛陀淨土。蓮花生大士從此被放逐出境，自由自在毫無約束地尋求證悟解脫之道。

Padmasambhava soon grew disquieted as he realized that he would not be able to achieve Enlightenment if he remained King, and decided to take action. He willfully killed a young boy so that according to Indian law, he would be exiled. The child was destined for a lower rebirth due to his accumulation of bad karma, but through Padmasambhava's action, he was instead reborn in a Buddha's paradise. Padmasambhava was consequently expelled, and was free to pursue his enlightenment.

蓮花生大士在寒林墳地僅用棉製的裹屍布披身，食人們遺留給往生者的供品，其瑜伽密行神速進展，結果調伏眾空行母使之成為護法。另有資料記載蓮花生大士於此寒林墳地顯露恐怖的羅剎鬼形象，其身披人皮，手執一弓與五支鐵箭。

In the charnel field of Cool Grove, Padmasambhava wore the cotton shrouds of the dead and ate the rice offerings left for the deceased. As he progressed through his yogic practice, he attained the ability to subjugate the dakinis into serving the Buddhist Dharma. One source goes on to explain that Padmasambhava assumed a terrifying form at this charnel field known as the Rakshasa demon, described as wearing human skin and holding a bow and five iron arrows.

後來蓮花生大士起程到位於寶益達國的聚身屍林，其中央有座普陀寶塔，蓮花生大士在此為眾空行母說法五年，被尊稱為日光上師或'太陽之金光'，其右手持三叉杖，左手放射如太陽般的光芒，通常以大成就者形象顯現，身形稍顯瘦弱。

Padmasambhava traveled to the country of Baiddha, and went to the charnal field known as Bodies' End. At the center is the Mount Potala stupa, from which he instructed the dakinis for five years, and was given the name Nyima Odzer, or Golden Light of the Sun. Nyima Odzer carries the khatvamga in his right hand and from his left hand emanates the rays of the sun. He is usually portrayed as a Mahasiddha, looking somewhat emaciated.

蓮花生大士化現為日光上師後，來到位於克什米爾的歡樂遍滿屍陀林與那里的空行母分享佛法精華。日光上師於此證得愛慧上師的化現，据說這化現的來源有兩種解說。一者：日光上師說法時，巧遇一位為了擁有一頭牛而起爭執殺死別人的凶手正把所殺的受害者帶到屍陀林中，日光上師為了度化凶手而努力向他說法，然而凶手并不領情。後來凶手還回到屍陀林想偷樹上的果子給家人食用，但由於他對日光上師的教化起怨恨心，結果被動物活活吞食。日光上師表現如眾生之父母，故被稱為愛慧上師。

Padmasambhava, as Nyima Odzer, traveled to Kashmir to the charnal field of Radiant Beatitude to share the Dharma with the dakinis there. It was in this setting that Nyima Ozer realized the manifestation named Loden Chokse, however, there are two versions of this attainment. The first version explains that while Nyima Odzer was teaching, a murderous man was sent into the cemetery with his victim, whom he had killed because after a dispute over ownership of a cow. Nyima Odzer tried to help the man by revealing the Dharma to him, but the man did not listen. Later, the man returned to try to steal fruits from the trees in order to feed his family, but because of his resentment towards Nyima Odzer's attempt to help him, he was eaten by animals. Because Nyima Odzer had acted as father and mother, he was given the name Loden Choktse.

其二，蓮花生大士向妙吉祥友求法，祈望證得如持明般的長壽，得以控制自己壽命的期限。妙吉祥友發覺蓮花生大士不應從其處得到此法要，因此將蓮花生大士遣送到煙炭屍陀林向比丘尼昆嘎茉求取此法，她把蓮花生大士轉化成'吽'字，然後將之吞到腹里，蓮花生大士在昆嘎茉腹中獲得以下灌頂：阿彌陀佛之外成就與持明之長壽成就、觀世音菩薩之內成就與持明之大手印成就，以及馬頭明王之密成就等灌頂，於是蓮花生大士得到降伏空行、天神及魔道的能力。愛慧上師右手持大顱鼓，左手持顱器。

The second account of Loden Chotse's origination relates that Padmasambhava asked the great teacher Manjushrimitra for teachings that would lead to Padmasambhava's attainment of the Vidyadhara level of longevity, which would allow him to control the length of his life. Realizing that Padmasambhava should not receive the teaching from him, Manjusrimitra sent him to Sandal Grove charnal field to be taught by the nun Kungamo. She turned Padmasambhava into the Tibetan letter 'HUNG' and swallowed him. It was inside of her body that Padmasambhava was bestowed the following empowerments: the external realizations of Amitabha and the Vidyadhara level of longevity, the inner realizations of Avalokiteshvara and the Vidyadhara level of Mahamudra, and the secret realizations of Hayagriva, thus enabling him to subjugate all the dakinis, devas, and demons. Loden Choktse holds a damaru in his right hand and a kapala in his left.

蓮花生大士其中一神變與釋迦牟尼佛非常相似，其左手持缽，右手執金剛杵或持触地印，得名釋迦師子，据說也有兩種記載。第一種說法是當蓮花生大士以蘇梅扎菩薩身顯現時，自阿難尊者處獲得四種法輪、四圣諦、十二因緣緣起法等教授後，證獲釋迦師子之形象。

Padmasambhava has a form that is very similar to that of the Buddha Shakyamuni, holding a begging bowl in his left hand and either holding a vajra in his right or making the bhumis parsa or 'earth witnessing' mudra. Known as Shakya Sengye, this manifestation of Padmasambhava also has two documented origins. The first explains that he attained this form after he, as Bodhisattva Sumitra, learned from Ananda the Four Turnings of Dharma Wheel, the Four Noble Truths and the Twelvefold Chain.

第二種說法來自另一本經典，其中提及當蓮花生大士放棄羅剎鬼的形象後，得帕拉哈巴斯帝比丘授予真性要集及瑜伽密續的心要，蓮花生大士獲得指示後在未入定的狀況下，立即觀見瑜伽密續的卅七本尊，故此得名釋迦師子。

Another text finds the source of Shakya Sengye emerging from a different text. Immediately after Padmasambhava renounced his Rakshasa demon form, the monk Prahabhasti conferred upon him the Tattvasamgraha and the Yoga Tantra teachings. Immediately after hearing the sutras, Padmasambhava had a vision of the thirty-seven deities of the Yoga Tantra without entering into meditation, and was then given the name Shakya Sengye.

蓮花生大士於沙河爾國教化國王之女曼達拉娃公主時，被國王知悉後，將蓮花生大士用火活燒，還把曼達拉娃用充滿荊刺的繩子梆起來關在地牢里。國王結果找不到蓮花生大士的焦屍，只發現柴堆已化為湖水，從中長出一朵蓮花，而蓮花生大士現八歲童子身端坐在蓮花上，沒有受到絲毫的損傷。國王祈求蓮花生大士的寬恕，并把曼達拉娃由地牢釋放出來。曼達拉娃決定追隨蓮花生大士弘揚佛法，圓滿她出世時被确認是智慧空行母的預言。曼達拉娃成為蓮花生大士主要弟子之一。

In the land of Zahor, Padmasambhava taught and converted Princess Mandarava, daughter of the king. When the king learns of this, he had Padmasambhava burned alive and locked Mandarava in a dungeon where she was wrapped with thorny straps. Instead of finding Padmasambhava's charred corpse, the king discovered that the pyre had become a lake, out of which a lotus had bloomed. Supported unharmed on the lotus bloom, Padmasambhava appeared as a young eight-year-old prince. The king begged for Padmasambhava's forgiveness and released Mandarava from the dungeon. Mandarava realized that she must go with Padmasambhava to spread the Dharma, fulfilling the prediction at her birth that she was a Wisdom Dakini. Mandarava becomes one of Padmasambhava's primary disciples.

耶雪措嘉是蓮花生大士另一主要侍者，亦為藏王赤松德贊的王妃之一。由於她是金剛瑜伽女的化現，因此其身份相等於五在定佛之明妃。

Yeshe Tshogyal was Padmasambhava's other main attendant, who was also one of Tibetan King Trisong Deutsen's queens. She was an emanation of Vajra Yogini, and thus shared identity of each of the consorts of the five Dhyana Buddhas.

在楞伽寒林傳法予眾空行母後，蓮花生大士化現為貝瑪桑巴娃，即蓮花生，如寧瑪巴比丘們穿戴紅帽身披紅袍，右手持顱器，左手示覺印。蓮花生這時證得十八如來之成就，獲得普賢如來之密名。

After a sojourn in the charnal field of Lankakuta where he taught the dakinis, he manifested a form known simply as Padmasambhava. This manifestation is dressed in the red hat and robes characteristic of Nyingma sect monks, and holds a kapala in his right hand while his left makes vitarka mudra. It was also during this time that Padmasambhava reached the stage of the eighteen Tathagatas and received the secret name of Samantabhadra.

蓮花生大士為了更深入理解佛法，決定起程到本初佛普賢如來的淨土－色究竟天－參學。普賢如來為寧瑪傳承之宇宙怙主，是一切佛法的源流。蓮花生大士在色究竟天精通大瑜伽密續的心要，進入三三摩地中，最後體證一切聲音為咒語。普賢如來教導蓮花生大士如何與五在定佛融合為一無二無別，并授記他為上師鄔金金剛持，即來自鄔金的金剛持者，通常身現藍色，擁抱白色明妃，其右手持金剛杵，左手持鈴，明妃手執顱器。

Padmasambhava decided to go to Akanistha heaven, where the Adi Buddha Samantabhadra resides, in order to learn more about the Dharma. Buddha Samantabhadra is the universal Buddha of the Nyingma sect and is considered their primary source of Buddhist knowledge. While there, he mastered the Tantras of Mahayoga, meditated on the Three Samadhis, and understood that all sound is mantra. Samantabhadra taught him how to incorporate the five jina Buddhas and empowered him as Guru Orgyan Dorje Chang, the Holder of the Vajra from Orgyan. Usually illustrated as a blue male and white female paired deity, he holds a vajra in his right hand and bell in his left, while his female counterpart holds a kapala.

蓮花生大士後來离開印度前往西藏，隨同大堪布寂護尊者與藏王赤松德贊，成功把佛教設立為西藏的國教。寂護尊者把經典及戒律由印度引入西藏，而蓮花生大士則將內續及密續傳入西藏。蓮花生大士用其神通力降伏所有魔道使之成為捍衛佛法的護法眾。

Padmasambhava left India for Tibet, and in conjunction with the abbot Shantarakshita and King Trisong Deutsen, established Buddhism as the dominant religion. Shantarakshita brought with him from India the sutra texts and the moral precepts of Buddhism, while Padmasambhava carried the inner tantras and the secret mantras. Padmasambhava used his power to subjugate demons into the service and protection of the Dharma.

蓮花生大士運用密行神通力調伏阻止桑耶寺啟建的當地魔靈，也創立寧瑪巴或舊派之僧伽制度，首先他帶領廿五位首要弟子進入一切佛陀總集之曼達壇城，因此促成寧瑪巴傳承的兩種僧伽制度－白衣在家修行者及紅袍比丘－兩者造就了無數精通顯密經典的證悟大師，建立藏傳佛教寧瑪巴主流的基礎。

Through the use of his tantric power, Padmasambhava was able to remove the obstacles caused by native demons that were blocking the construction of Samye monastery. Padmasambhava also founded the first generation of Nyingmapa or old-school monks by initiating his twenty-five major disciples into the Mandala of the Unity of All Buddhas. There are two sanghas in Nyingma Buddhism; the white-robed laymen and the red-robed monks. Together they fathered Sutrayana and Mantrayana Enlightenment Masters, and made the foundation of Tibetan Buddhism the Nyingma ideology.

蓮花生大師也發起藏譯梵文經典的事業，以鼓勵佛法盛行無阻。來自印度和西藏的比丘們努力合作，將般若波羅密多經典中簡易版之大涅槃經，以及經律論三藏音譯和翻譯起來。

Padmasambhava also prompted the translation of Buddhist texts from Sanskrit into Tibetan to encourage the spread of Buddhism. Monks from India and Tibet worked together to transliterate and translate the Mahaparinirvana sutra, a short version of the Prajnaparamita text, as well as three parts of the Tripitaka: the Vinaya, the Sutras, and the Abhidharma.

蓮花生大師居留於西藏的數年間，與主要明妃耶雪措嘉周游雪域，後者小心翼翼記錄上師之法要精髓，將之隱藏於如岩石、寺院及佛像等秘密地點，以便在未來适當之時揭示，讓後世眾生能依此法要步上正确的證悟之道。這些被隱藏起來的法要亦稱作'伏藏'，保存的不僅是清淨無垢的經典密續，而且也确保寧瑪傳承教義的可靠性。耶雪措嘉精通蓮花生大師所傳授的每一個教義，并且嚴謹實踐修行秘密金剛乘之教法，結果證得無上佛果，遠离娑婆輪迴，直接往生於蓮花生大師的銅色山淨土，無須再經歷死亡的苦惱。

Throughout his years in Tibet, Padmasambhava wandered the land with his primary consort Yeshe Tsogyal, who carefully recorded his teachings. These texts were sealed in secret spots, such as rocks, monasteries, and images to be later revealed for the sake of future beings following their paths to enlightenment. The concealment of these teachings, called terma, maintained not only the purity of the texts, but also kept the Nyingma lineage faithful. Yeshe Tsogyal mastered each of Padmasambhava's teachings, and followed the path of esoteric Vajrayana. She thus became an enlightened being, left the cycle of samsara, and vanished directly into Padmasambhava's pureland, Copper-Color Mountain, rather than suffering through the death process.

忿怒金剛是蓮花生大士在洛伽扎屍陀林顯露的神變，被認為是魔道的調伏者，右手持金剛杵，左手持普巴短劍，騎在老虎上。蓮花生大士如此的忿怒顯現展示修行者為證悟而除障可得到的能力及力量。

Dorje Drollo is the fierce form that Padmasambhava adopted at the Tiger's Lair charnal field. This form is known as the subduer of demons. In Dorje Drollo's right hand he holds the vajra, and a phurba ritual dagger is grasped in his left as he rides a tiger. This fierce form exhibits the energy and power a practitioner has available to him or her in order to clear from his or her path any obstacles on the way to enlightenment.

師子吼聲是蓮花生大士另一積极的化現，顧名思義是指'如師子吼般言教'。他在尼泊爾為眾空行母傳法開示長達五年，也同時降伏八種土地神靈，縮小三界及徵服三領土，其右手執金剛杵，被賦予三界最強大的力量。也有經典記載蓮花生大士以師子吼聲形象於菩提迦耶舉辦的一次辯論會中取胜。

Another energetic form of Padmasambhava is Sengye Dradrok, He Who Teaches With A Lion's Voice. In Nepal, he taught the dakinis for five years, and also subdued the eight classes of gnomes, reduced three worlds, and subjugated three domains. Sengye Dradrok wields a vajra in his right hand, and is endowed with greatest power in the three levels of existence. This form is also documented as manifesting after Padmasambhava won a debate at Bodhgaya.

蓮花生大士在這種種屍陀林速得成就，并獲得無數灌頂加持，這些事跡都描繪在許多曼達壇城中。由於八屍陀林完整無漏地圍繞蓮花生大士，於是蓮花生大士成為整套大成就者修行法要的首要象徵。他的各種形象、神變也顯示他各方面的證量，因為被視為與藏傳佛教主要本尊無二無別，因此蓮花生大士在西藏被崇尊為達到圓滿證悟的佛陀。

This set of charnal fields where Padmasambhava made significant attainments and received multiple empowerments are represented in many mandalas. Because of the full cycle of eight centers around Padmasambhava, he becomes the primary figure in this Mahasiddha cycle. His multiple forms also exhibit his own universality, and his identification with the foremost deities in Tibetan Buddhism make Padmasambhava a fully enlightened Buddha in the Tibetan context.

隱藏在窟洞、寺院、岩石及佛像內的伏藏法确保教義完整無漏和傳承清淨無垢。每一個伏藏存有非常珍貴密續教義，以單一實際方式記載，經常隨同附加指示或祭物一起埋藏。這一系列的教義成為尋求證悟的指引，讓所有未來眾生有幸從清淨法教中學習。蓮花生大士更預先告知在未來适當時機發現伏藏的那些掘藏師之身份，他們多數是蓮花生大士最卓越弟子的轉世。

The sealing of terma manuscripts in caves, monasteries, rocks and statues serve to preserve the integrity of the teachings as well as the purity of the lineage. Each terma contained a highly esoteric tantra written in a single and practical form, and often accompanied by additional teachings or ritual objects. The series of texts served as a guide to enlightenment, so all future beings would have pure texts to learn from. Padmasambhava made predictions of who would unearth them at the proper time, those people being almost always later incarnations of his most accomplished disciples.

當蓮花生大士感覺在西藏弘法的期限圓滿後，選擇到位於印度西南方的三角洲，在那儿降伏當地的食人族，建立銅色山淨土，這是蓮花生大士目前居住的地方，向那些得以轉世於此蓮花光宮殿的信徒授予咒語及賜予灌頂。

After he felt his time spreading the Dharma throughout Tibet was finished, Padmasambhava chose to go to Yak-Tail Island southwest of India. There, he subjugated the native cannibals and established his pureland, Copper-Color Mountain. It is there that he now resides, teaching mantras and giving empowerments to his devotees that achieve rebirth in his Palace of Lotus Light.

千手千眼觀音菩薩 Thousand-Arms-Thousand-Eyes Avolokiteshvara

遙遠的從前，大慈悲怙主圣觀世音因發菩提心證悟故，歷經無數劫以累積福報，在證達菩薩十地果位後，得到殊圣偉大光芒之灌頂加持，然後證入圣佛子果位。此時，觀音發了以下大願：

At one time in the past, the Lord of Great Compassion, the Noble Avalokiteshvara, raised the Idea of Enlightenment, Bodhicitta, and then for countless kalpas (aeons) accumulated merit. After passing through the ten Bodhisattva levels, he received the special Great Light empowerment. Then, as he entered the ranks of the Noble Sons of the Buddha, he made this great vow:

" 我將利益一切遍滿娑婆世界十方無量虛空的眾生，以把他們全從娑婆苦海中度脫。直至每一個眾生證達無上佛果，娑婆無有眾生為止，我將永不成佛，唯有每一個眾生證悟，我方證得佛果，我將為利益一切眾生留在娑婆。為了保證我的誠意，我發誓一旦違反此誓言，我身体會立即裂成千片。"

"Throughout the samsaric world realms in the limitless space of the ten directions, I will benefit beings. I must liberate all beings from samsara. Not until all beings are established on the level of Buddhahood, not even one left behind in samsara, will I myself enter Buddhahood. Only when all beings without exception have been guided to Buddhahood, will it be well for me to achieve it. Until then I will remain in samsara for the benefit of all beings. And to ensure it, may my body be shattered into a thousand pieces if I break this vow."

自那時起，觀世音住在普陀山上，以不可思議的無量化現協助眾生從娑婆苦海中解脫，如此渡過無數年代，無數劫。

From then on, Avalokiteshvara resided on Potala Mountain. Through his limitless emanations, at every moment he accomplished the ripening and liberating of innumerable sentient beings to an extent beyond our means to express. And in this manner he passed uncountable years - many, many kalpas.

時間過了很久，觀世音覺得自己可能已經把所有眾生自娑婆中解脫，於是以遍知的視覺從須彌山往下一看，發現娑婆眾生的數量不僅沒有減少，連最靠近他的眾生也在經歷五濁惡世的苦惱，使業障更難消除。

Ages passed, and Avalokiteshvara thought that perhaps now he had delivered all beings from samsara. With his omniscient vision he looked down from Mount Meru, and saw that the numbers of sentient beings trapped in the realms of suffering had not diminished. Not only had they not decreased, but now those sentient beings nearest him were experiencing the Dark Age and so their imperfections were even more difficult to eradicate.

觀世音再照射探索六道三次，每次只有感到失望無助。基於生起灰心意冷及絕望的念頭，他想道："就如如來所言，虛空是無盡的，眾生亦如是，我已經度脫那麼多眾生，但是數目卻毫無減少，既然娑婆無止盡，我就只好僅度脫自己吧。"

He irradiated the six realms three more times but still, each time he checked, he was disappointed. In his frustration and despair, he thought, "Truly, as the Tathagatha has said, space is infinite and so is the number of sentient beings. So many have I liberated, yet there is not a dent in their number. Therefore, as samsara has no end, I will liberate myself."

這種自私的動機破損了觀世音的菩薩戒，他的頭與身馬上破碎成一千片，心中即起懺悔，他向阿彌陀佛與十方一切佛呼喚："我辜負了自己利生的動機，辜負了那些依靠我的眾生，祈請您設法幫助我啊。"

This self-concerned motivation broke his Bodhisattva vows. His head and body shattered into one thousand pieces. Instantly a great feeling of regret welled up and he cried out to Buddha Amitabha and to all the Buddhas for help, "I have failed at my purpose and failed those beings who relied on me; please help me."

就在那時，永遠以慈悲眷顧我們的世間圣怙主，身放無量光而身為根本上師的阿彌陀佛鮮明地顯現，將觀世音破碎的頭顱轉化成十一個頭，然後安置在觀世音的身上，其中十個頭顯寂靜相，只有一個頭顯露忿怒相－這是為那些無法被寂靜相救度的眾生而設的。

Then the Root Lama who by his own vows always holds us in his compassion, the Noble World Protector who has conquered and transcended, who due to his immeasurable warm light is called Buddha Amitabha, vividly appeared, collected the fragments of cracked skull, and transformed them into a stack of eleven heads and replaced them on the body of Avalokiteshvara. He blessed ten of the heads with peaceful appearances, but only one with a wrathful appearance - for those who cannot be trained by peaceful means.

"我的儿呀，破損戒律是不好的，你必須修補戒律，發更大的願力來利益眾生。"

"Son of my family, it is not well that you have thus broken your vows. Now you must replenish your broken vows, and make an even greater resolution to benefit beings."

然後阿彌陀佛加持觀世音破碎成一千片的身体，使之連合，然而觀世音感到無法超越他過去所發的願，而且無法利益即使是少數眾生，於是在七日內不知該如何是好。

The shattered body of a thousand pieces, by Amitabha's blessing, was now united, but Avalokiteshvara then thought that his previous great vow could never be exceeded. And yet by it he had been unable to benefit even a few beings, so for seven days he was unable to decide what to do.

後來他覺得以忿怒相能調伏五濁惡世的邪惡眾生，而且他也發現許多修習佛法的眾生無法從中陰身界解脫，因此認為顯示忿怒相也可在中陰界中保護他們。最後他也覺得五濁惡世的眾生非常貧窮無助，困於苦惱之中，若現忿怒相可化解他們的苦惱，只要他們向觀世音祈願，必能如願以償。於是欲界之怙主觀世音也顯示大黑天金剛身相。

Then he thought that by means of a wrathful form he would be able to subdue the degenerate beings of this Dark Age. And, seeing many beings who practiced Dharma and yet were unable to escape from the Bardo realms, he thought that by a wrathful form he could also protect them from the Bardo. And lastly, he thought that the beings in this Dark Age were poor and needy, experiencing only suffering, and that by a wrathful form he could provide them with an antidote to their suffering, so that their needs could be met by their simply making the wish. Avalokiteshvara, Lord of this Realm of Desire, therefore also assumes the form of Mahakala.

如此一來，觀世音便成為一切諸佛菩薩大智慧的總集表徵。除了與各種觀世音形像有關的六字大明咒或簡稱'瑪尼咒'，還有和千手千眼觀音相關的大悲咒，持誦此咒可立即與千手千眼觀音相應，獲得觀音大悲的加被，解決與淨化娑婆一切惡業。觀世音菩薩聲明："大悲咒代表具足大慈大悲、平等、靜止、無染、虛空、恭敬、謙卑、無執、自由及無量菩提的心。"觀世音菩薩對大悲咒內的八十八節作了詳細解釋。若修行者仔細探討慈心、平等、靜止、虛空等十種慈悲的特徵，然後將之勤以修持，必然累積無盡善業功德。

As a result, Avalokiteshvara became the collective and symbolic representation of great compassion of all the Buddhas and Bodhisattvas. Apart from the Six-Syllable Mantra or simply Mani Mantra, which is for all general forms of Avalokiteshvara, the Great Compassionate Dharani is the unique mantra of Thousand-Arms-Thousand-Eyes Avalokiteshvara, which calls upon the immediate blessing of Avalokiteshvara's great compassion to resolve and purify all negativities in samsara. Avalokiteshvara proclaimed, "This Dharani represents a mind of great compassion, of equality, of inactivity, of non-contamination, of emptiness, of respectfulness, of humbleness, free from delusion, free from compulsion, and of unsurpassed Bodhi." Avalokiteshvara explained the meaning of these 88 verses of the Great Compassion Mantra in great detail. If the practitioner searches carefully for the true meaning of the above ten characteristics of the compassion, the equality, the inactivity, the emptiness, etc., and practices them diligently, he can naturally achieve boundless virtues.

圣度母 Arya Tara

度母意謂'渡運至彼岸的聖母'，是慈悲的女性菩薩，由於她即從蓮花寶座步下來救渡眾生，因此是慈悲事業的特別表徵。據經典記載，度母是觀世音菩薩的悲淚所化生，或是因發願以女身證悟所化現。基於無數眾生所需，度母顯無數化現，其中最為著名的是徵服障礙與幫助眾生脫險的大力綠度母，還有賜予眾生披護、長壽與和平的寂靜白度母。。

Tara which means 'she who ferries across' is the female Bodhisattva of compassion. In particular she represents compassion in action, since she's in the process of stepping from her lotus throne in order to help sentient beings. According to the text, Tara was born from Avalokiteshvara's tears of compassion or from her own vow to be enlightened in a female form. There are innumerable manifestations of Tara, as many as beings require, but her most famous are the dynamic Green Tara, who overcomes obstacles and relieve beings from danger, and the peaceful White Tara, who brings protection, longevity and peace..

大圓滿仰底蓮師身口意明點之灌頂 Yangti Ritual: The Empowerment Of The Body, Spech And Mind Bindu Of The Guru

仰底上師儀軌其實是近代至尊圖續法王的前一世──一世紀前著名的岩藏師東嘎林巴──所發掘的伏藏之一，然而基於多種因緣，此伏藏法并不廣傳。後來東嘎林巴的主要弟子札楚仁波切（雅旺東嘎滇津諾布究美確吉）重新發掘此伏藏法，再將這獨特的心要傳予其上師的轉世，即圖續法王。因此此仰底上師儀軌之傳承非常清新、清淨與直接，毫無破損三昧耶戒（金剛乘之戒律）之染污。

Yangti Guru ritual is actually one of the more recent termas (hidden treasures) unveiled by Kyabje Trulshik Rinpoche's previous incarnation, Dongak Lingpa, a revered terton one century ago. However this terma was not wide spread due to various reasons, and subsequently Dongak Lingpa's chief disciple Ngawang Dongak Tenzin Norbu Gyurme Chokyi or the very venerable Dzatrul Rinpoche re-discovered the terma and passed this unique terma lineage to his heart-disciple, Kyabje Trulshik Rinpoche, the reincarnation of his guru. Therefore this lineage of Yangti Guru ritual is considered to be very fresh, pure and direct, without contamination of broken samaya (Vajrayana vows).

修持仰底蓮師儀軌能讓我們體悟上師身語意之智慧，也讓我們理解上師之法、報、化身的總集相，因此是實現了悟自心本質的特別修法。

The practice of Yangti is essential for the realization of the Guru's Wisdom Body, Speech and Mind, which also includes the understanding of the Guru in Dharmakaya, Sambhogakaya and Nirmanakaya forms. It is a special practice which effects the realization of one's own nature of mind.

這獨特的儀軌中，蓮花生大士的心中顯現四臂觀音，而後者心中再現阿彌陀佛，三位皆為極樂淨土的主要本尊，是證悟三身的總集表徵。

In this particular practice, in the heart of Guru Padmasambhava is Four-Arm Avalokiteshvara whose heart appears the Buddha Amitabha, all three are the principal deities of Sukhavati or Dewachen, representing the trikaya of enlightenment.

大薈供 Ganachakra

逐字之意，薈供意謂'供養盛宴'，通常在一個盛大靈修聚會後舉行，以對身為一切證悟者之總集體的上師、諸佛菩薩、勇父空行、男女護法以及當地神靈表示感恩，感謝他們護持聚會，使之順利進行，因而一切皆吉祥無礙。

Ganachakra literally means 'feast offering'. It is normally conducted at the end of a great spiritual gathering as a token of appreciation to the Guru who is the embodiment of all the enlightened ones, the Buddhas, the Bodhisattvas, dakas and dakinis, protectors and protectresses, as well as the local deities for supporting the spiritual gathering, which allows it to be completed auspiciously and to take place without obstacles.

我們必需以恭敬心對待薈供所供養的一切物，因為它們皆是為一切眾生供養的罕有物，主要表達對上師、三寶、三根本與三身的虔誠與感恩 。

All offering items in the practice of Ganachakra are treated with utmost respect as they are considered to be uncommon offerings made on behalf of all sentient beings without exception, for uncommon purposes of displaying devotional appreciation towards one's Guru, the Triple Gems, the Three Roots and the Trikaya.

無量壽佛 Amitayus

無量壽佛亦稱長壽佛，是法身阿彌陀佛之另一示現，能助於消除眾生之身心種種病苦，增強身心健康。無量壽佛以金剛坐姿為相，手持寶瓶，內含對治短命、疾病與災禍的永生甘露。

Another form of Amitabha Buddha, Amitayus is the Buddha of Boundless life, who can help to prolong life span by eliminating both mental and physical illnesses, and promoting healty state of body and mind. He is depicted seated in the Vajra posture, holding a vessel in his hands. The vessel containing the nector of immortality, is the antidote for short life, diseases and disasters.

天馬壇城 Lungta Phordrang

天馬壇城利益之簡介 （《天馬壇城》亦稱《時運壇城》）
The Concise Benefits of The Lungta Phodrang

頂禮上師文殊師利！

Homage to Guru Manjushri!

要執行正確無誤方法，方可舒適地生活。要得到世間財富與安樂，必須堅定不移、持之永恆地累積善業及修習出離。

For the purpose of accomplishing comfortable life there are unmistaken methods to attain this. In order for one to achieve comfort, wealth and happiness in life, cultivate virtuous qualities and learn about renunciation. It is very important to exert and persevere in doing virtuous deeds.

釋迦牟尼佛與諸菩薩為了利益眾生，傳授無數的方便法門，借以使眾生生活安定，并獲得世間的外在悅樂。文殊師利菩薩顯現國王身，傳授了《天馬壇城》或稱 《時運壇城》之方便法門，以讓世人求得世間悅樂及安逸。

In the efforts to benefit beings, Buddha Shakyamuni and many Bodhisattvas through innumerable skilful methods provide beings with opportunities to live and accomplish externally comfortable life. Manjushri who manifested miraculously as a king, gave the teaching on the Lungta Phodrang (Palace of Good Fortune), which is a skilful means to accomplish worldly happiness and bliss.

天馬壇城的外表類似鄔金淨土之宮殿，其中蘊藏無限力量及財運。整座壇城由木雕成，中軸由一整個直而不曲的檀香木支撐。壇城內供奉財尊寶瓶，而寶瓶內存的寶藏如下：

• 像珍珠般晶瑩剔透的諸偉大上師之舍利
• 釋迦牟尼佛的三業舍利：身舍利，語舍利和意舍利
• 以五珍寶製成的法藥
• 從世界各地所收集的土質法藥
• 諸大師加持過的稞麥法藥
• 廿五種供奉寶瓶的法物
• 由世界各地收集的花所煉成的法藥
• 諸種草藥製成的甘露丸
• 諸種果實製成的甘露丸
• 自世界各洲及河域取得的甘露丸
• 以絲綢製成的甘露丸
• 大成就者之聖物甘露丸

寶瓶內也供奉煙供時所用的草藥，以取悅諸佛菩薩。

The external appearance of the Lungta Phodrang (Palace of Good Fortune) is the same as the Glorious Copper Colored Mountain (Zangtog Pelri). The Lungta Phodrang represents sustainable power, and contains the power of wealth. The principal material of the Lungta Phodrang is made of wood, from the top to the bottom, it is made of sandalwood which should not be crooked as it is the abode of the deity. Within the Phodrang there is a Wealth Vase (Yang Bum), the substances contained in the Wealth Vase are briefly listed as follows:

• All the great gurus' tiny white pearl-like relics.
• The holy pills of the Buddha's body, speech and mind.
• Holy pills that contain five precious jewel-like substances.
• Holy pills that contain earth from all corner of the world.
• Holy pills consecrated with seed wheat blessed by the Supreme Great Lamas
• Holy pills that contain 25 substances for vase.
• Holy pills that contain a variety of flower from all direction of the world.
• Holy pills that contain different medicinal plants.
• Holy pills that contain different fruit substances.
• Holy pills from the continent and rivers of the world.
• Holy pills that contain sacred objects of holy great beings.
• Holy pills that are made of silken ribbons.

In order to please the sons of the Buddhas and Bodhisattvas, we place ritual poeder used for smoke offering in the vase.

天馬壇城的是為了利益眾生才出現。其東方供奉白獅子，會使功德主運氣亨通，障礙消除。南方供奉青龍，讓功德主於南方所願皆隨，八吉祥記則代表世間財富盈溢。西方供奉的金虎讓功德主於西方的心願皆得以實現，八吉祥物安置於此表示非凡的造詣。北方供有 大鵬金翅鳥，願此方的願望都能達成，得大成就。

The Lungta Phodrang emerges for the benefit of all sentient beings. Its east is adorned with a white lion, in the direction of the eastern realm, the benefactor's wishes will be accomplished without hindrances.

The south of the Phodrang is adorned with a blue dragon. All wishes will be accomplished in this direction. Eight auspicious signs symbolized abundant worldly possessions.

The west of the Phodrang is a golden tiger, which symbolized all kinds of substantial attainments. The eight auspicious objects making all accomplished in this direction.

The north of the Phodrang is adorned with a great jeweled Garuda, which is conducive to elightenment. All wishes will be fulfilled in this direction.

願蓮師化現無量身！

May the Lotus-Born Guru multiply in number!

願雪山化現無量數！

May the precious snow mountain multiply in number!

壇城前方之梯級，被代表五妙欲的五種悅意之物裝飾著，象徵戰勝敵人、化解夫妻之間的爭執等，使得家庭中的成員和睦共處地生活在一起。

In front of the Palace at its base level, there are steps facing the front, ornamented by five desirable objects, which symbolize sensory enjoyments. These objects symbolize victory over opponents, and the resolution of disharmony between husband and wife so that within a family, everyone will be happy and live harmoniously.

清淨且完美的壇城是自生寶的容器，為文殊菩薩的化身表徵，亦為功切度吉嘉波王的居所，更是持有生命力、權力、好運、增益及廣進的容器。

The Palace is pure and perfect to hold a self-spontaneous jewel. It is the Nirmanakaya of Manjushri, and the powerful dwelling place of the king Kongtse Trulgi Gyelpo. It is also the holder of one's vital life force, power, good fortune, growth and improvement.

壇城第二層是偉大瑜伽士米勒日巴的住處，其為金剛乘堅定不移教義之代表,也是顯示即身成佛的表徵。

The second level of the Palace is the abode of the great yogi Milarepa, a representative of the adamantine Vajrayana teaching, symbolizing the attainment of Buddhahood in one's ordinary human body.

壇城第三層是怙主文殊菩薩的住處，亦是象徵證達覺悟及大智慧的空性與究竟真理之所在地。

The third level of the Palace is the abode of Lord Manjushri. Here is the dwelling place of Shunyata or the Ultimate Truth, symbolizing the realization and attainment of great wisdom.

壇城的頂端裝飾著多彩法輪與文殊化現為國王形像，為秘密及內在身相表徵。

Atop the Palace are the multi-color Dharma Wheel and Manjushri who came as a king in Nirmanakaya form, representing the secret and innermost expression of the body or form.

壇城白色部份是行法裡'息'的主色，願得和平與寧靜。黃或金色部份代表壽命及福祿的'增'長。紅色部份即代表'懷'的力量，以深入發展與佛菩薩和所利眾生的緣份。綠或藍色部份代表'誅'的力量，能降伏忿怒與消極的心。

The white color of Palace symbolizes the activity of pacification, thus may peace and tranquility be accomplished. Yellow or gold is for multiplying wealth and longevity. Red symbolizes the power of magnetizing, drawing close affinity with Buddhas, Bodhisattvas and beings whom one wishes to benefit. The green or blue is symbolizes wrathful activities, subjugating anger and negativities from one's mind.

壇城屋簷上展示勝利旗幡。願佛陀的教義今生今世利益每一個人。願功德主及信眾即獲無量的世間財富。

The roof edge of the Palace is ornamented with the banners of victory. May the teachings of the Buddha benefit everyone in this very life. May the benefactors and disciples enjoy the abundant accumulation of worldly possessions.

基於利益所有人類，使之追隨佛法而達到無上佛國， 願所作皆善！

With the good motivation of helping every human being to attain the state of Buddhahood following the teaching of the Buddha, may all be virtuous!

財尊寶瓶 Jambhala Vase

心具虔誠供養寶瓶能得佛、本尊、護法之殊胜加持，招攝三界一切財富，去除貧苦、罪業等障礙，增長福德、壽命、財富與自在；智慧廣增、業務蒸蒸日上、事業順利成功、一切將吉祥滿願。財尊寶瓶可供養在自舍壇城或佛堂上，或放置於公司行號之潔淨高處或財物之寶箱中；若居住在新建大樓、屋舍，可置放於四方之牆或四角梁柱內。

If one treats the vase with devotional mind, one will be able to receive blessings from the Buddha, yidams, dakas and dakinis. At the same time, one will also be able to receive the wealth energy of the three worlds. One's poverty, negativeness and obscurations will be purified; one merits, life energy and wealth will be increased. One's wisdom will expand tremendously, one's activities will prosper, one's career will be successful and everything else in one's life will be auspicious and wish-fulfilling. The vase can be placed in one's personal shrine or a mandala or in a treasury casket, a high and clean place in one's office, safe, new office building, home, or any place that is within the four walls or four pillars.

格薩尔王寶瓶 Gesar Vase

格薩爾王是觀世音菩薩與蓮師的化身，他的顯現是為救度一切眾生遠离苦難，戰胜眾生的貪、嗔、痴、慢、疑。供養格薩爾王寶瓶能降伏惡魔及心魔，帶給功德主運氣亨通、財富增長、障礙消除、一切迅速達成，得大成就、夫妻合諧、家庭快樂、易圓滿在世間的祈求等功德。格薩爾王寶瓶可以供養於佛堂、壇城上或放置於家中、公司行號之潔淨高處。

King Gesar is the emanation of Avalokiteshvara and Guru Padmasambhava. He appeared in this world for the sake of liberating all sentient beings from sufferings by conquering the emotional afflictions such as greed, anger, ignorance, pride and doubt of the sentient beings. The Gesar vase has the ability of subjugating evil forces and the negativities in one's mind, bringing good luck and wealth, and eliminating obstacles. Every activities will be accomplished effortlessly. Husband and wife will live harmoniously. Family members will get along with each other happily.All the worldly wishes will be fulfilled. The Gesar Vase can be placed in the shrine or mandala, or in a clean place at the office or at home.

龍王寶瓶 Naga Vase

龍王是佛教天龍八部護法之一，群龍之首亦稱龍神或龍王，具有廣大的神威力。護法龍王都曾在佛前發下大誓願，要護持佛法及修行佛法的人。

The king of Nagas, who is enormously powerful, is one of the eight main protectors of Buddhadharma. He had taken a great vow before the Buddha to protect the Dharma and its practitioners.

供養龍王就能使其憶起自己的本誓，并生起大歡喜心，剛能護持國土，消除不祥、災難并增長財寶、壽命，使甘雨普潤、五谷成就、國土安穩、万民安樂，而天下法界也能受到平等利益，實為殊胜不可思議。

Paying homage to the Naga king will remind one of his or her primordial vow and help one develop a mind of great bliss, so that one will be able to protect one's homeland, eliminate all inauspicousness and disasters, increase one's wealth and prolong one's life. The land will be nourished with sufficient rainfall so that the people will enjoy good harvest, the country will be strong and peaceful, its people will be living in harmony and happiness, even the Dharmadhatu will enjoy similar benefits. As such, the benefits are beyond imagination.

供養龍王寶瓶者能使五谷成就丰收；幫忙龍族圓滿所願，具布施功德；福德、獲得壽命、財富增長；求子者，易得子嗣；易圓滿在世間願望；不遇龍毒所致之病痛，如痲瘋或發炎腫脹等皮膚疾病等功德。

Therefore, the Naga vase is able to bring good harvest, fulfill the wishes of the beings in Naga realm, contain the benefits of generosity, accumulate boundless merit, and increase one's lifespan and worldly wealth. For those wishing for a son, a son will be given. All worldly wishes will be fulfilled. One will be protected from diaseases caused by the poisons of Nagas, such as leaprosy, inflamation, swelling and other skin diseases.

龍王寶瓶可以放於水源處；投入大海；安置在寺院的地基或舍利塔里；居住房子的地基或柱子、牆壁里或供養於佛堂、壇城上。

One may place the Naga vase in the water source, in the sea, in the foundation of a monastery or a stupa, in the foundation of a house or within the pillars and walls of a house, or simply place in a shrine or a mandala.

<千手千眼舞剧> 舞剧简介

观世音菩萨在我国的华人社会中，几乎是无人不知，有求必应的菩萨。 观世音菩萨受到世俗民众普遍的崇敬和欢迎，主要是他誓愿宏深，慈悲 广大，因见众生遭受许多苦难，就在宝藏佛前发下宏愿，愿行菩萨道以 救苦救难，他说：若不能除众生一切苦难，我终不成正觉。於是，宝藏 佛替他取名为“观世音”，意思是“观”到声音即能去救难。

观世音菩萨能寻声救苦随类现身，神通自在无碍，以至有“千手千眼” ，乃至三十二化身，二十九说法，能随时随机为一心称其名号者拔苦救 难，因而广受世间的众生供奉、祈求保佑。

表扬观世音的精神，为什么是舞剧？

其实梵吹舞蹈早巳是古代佛事活动中不可少的形制，南朝梁惠皎〈高僧 传〉载：“天竺国俗，甚重文制，其宫商体韵，以入弦为善。。。。见 佛之仪，以歌舞为贵。”

如今，观世音菩萨闻声救苦的慈悲精神不只要通过一个艺术之美的身体 感言来传达，更要以一个“舞剧”，透过故事剧情来展现观音弦扬佛法 ，净化人心、普度众生的伟大事迹。

而这个因缘将要由一位当代的中国青年一级舞蹈家于晓雪、一个最近为 纪念中国佛教二千年、无 灵山大佛开光一周年，在太湖之畔、灵山之 怀举办的“吉祥颂”大型文艺晚会中呈献一首“飞羽”（原名观音）而 轰动全场的虔诚佛子弟来促成。他，将率领中国另外十八位资深蹈演员 及舞台幕后工作者前来我国，并联同我国数十位舞蹈演员，为这盛大的 佛教舞剧写下历史！

肯定的，一场充满了菩萨精神和禅味的现代艺术舞剧，将在我国的舞台 上发出感天动地的慈悲讯号，以激发每一颗潜伏着平等、大爱、互相包 容和彼此关怀的心，朝慈悲的方向走。

人人膜拜观音皆有所求，现在，或许是我们为观音做一些事情的时候了 。因此，通过这项活动正式成立的“观音基金”将是你我以实际行动来 协助推行观世音菩萨的“千处祈求千处应，苦海常作渡人舟”的为善之 举。

宗旨：
1. 以艺术弘扬佛法。
2. 凝聚众缘，成就观音基金、全面推行文教及慈善工作。
3. 倡导心灵环保，净化社会。

<千手千眼舞剧> 演员语录

马 来 西 亚 舞 蹈 员 语 录

佩玲:
团结一致,不分彼此,无惧艰难, 溶 入 角 色, 带 给 全 世 界.
林 钰 仪:
参 加 千 手 千 眼 舞 剧, 是 因 为 想 回 味, 与 旧 友 重 聚.
佩 芬:
我 参 加 千 手 千 眼 的 原 因 是 因 为 被 朋 友 吸 引, 所 以 尝 试, 而 且 非 常 热 爱 舞 蹈.
佩 仪:
我 参 加 千 手 千 眼 的 原 因 是 因 为 我 对 舞 蹈 有 兴 趣, 而 且 可 以 认 识 很 多 朋 友.
ARMOON:
对 自 己 别 太 过 仁 慈, 要 成 功 必 须 去 实 践.
嘉 雯:
感 觉 千 手 千 眼 的 舞 剧 是 真 的 一 样! 我 们 的 付 出 都 是 千 言 万 语 的, 只 因 我 被 他 的 美, 他 的 真 而 深 深 感 动 了.
嘉 珍:
期 盼 千 手 千 眼 的 降 临 以 带 给 观 众 不 断 的 惊 叹.
陈 向 宜:
在 我 参 加 了 千 手 千 眼 之 后, 我 觉 得 它 能 让 我 体 会 到 真 善 美 的 原 理 和 一 颗 真 诚 的 心.
余 婉 霜:
想 认 识 更 多 朋 友, 学 习 更 多 东 西, 我 高 兴, 我 喜 欢 我 有 兴 趣.
10 结 盈:
我 喜 欢 千 手 千 眼, 因 为 在 这 里 学 习 到 团 体 的 合 作, 互 相 互 助. 这 也 让 我 有 机 会 对 佛 教 的 贡 献.
魏 依 琪:
我 希 望 <千 手 千 眼> 舞 剧 能 够 发 扬 光 大, 也 希 望 今 年 会 比99 年 更 出 色, 更 耀 眼.
丽 珊:
我 觉 得 能 够 参 加< 千 手 千 眼> 舞 剧, 是 我 的 荣 幸. 不 但 能 交 到 许 多 朋 友, 更 让 我 学 习 到 如 何 宽 恕 待 人, 如 何 与 人 相 处.. 祝:< 千 手 千 眼> 演 出 永 远 顺 利 成 功, 工 作 人 员 及 演 员 们 身 体 健 康.
洪 秀 琴:
我 希 望 我 们 这 一 次 的 演 出 能 够 带 给 观 众 一 世 的 刻 骨 铭 心, 永 远 都 存 有 一 颗 发 出 内 心 的 慈 悲 回 馈 给 世 界 上 所 须 要 的 人.
陈 永 楗:
自 从 我 跳 回 这 只 舞 蹈 后, 我 觉 得 我 长 大 了 好 多, 认 识 了 许 多 朋 友. 我 们 好 象 一 个 大 家 庭 一 样, 我 一 定 会 跳 得 最 好 的.
国 坚:
平 凡 的 故 事: 用 诚 意 呈 现: 有 心 人 才 看 得 见!
陈 淑 仪:
我 参 加 千 手 千 眼 舞 剧 是 因 为 跳 舞 是 我 的 兴 趣, 所 以 我 才 参 加.
覃 世 强:
体 观 观 世 音 的 千 处 祈 求, 千 处 应, 苦 海 常 作 渡 人 舟.
陈 彩 鸣:
我 参 加 舞 剧 是 因 为 受 友 人 的 影 响, 以 及 我 本 身 喜 爱 舞 蹈.
文 心:
菩 萨 心 在 世 俗 中， 因 缘 而 结， 因 缘 行 善。
20 周 凯 莉：
排 练 时 有 伤 有 累， 演 出 前 紧 张 万 分， 演 出 后 希 望 观 众 感 动 万 分！
彩 虹：
重 演 千 手 千 眼 舞 剧 的 我 思 想 和 行 为 都 变 得 更 成 熟。 有 了 比 较， 我 肯 定 要 做 得 更 好。
佩 珊：
重 演 千 手 千 眼 舞 剧， 让 我 有 更 大 的 启 发。 它 使 我 对 人 生 观 有 了 新 的 定 义。
林 山 财：
千 手 千 眼， 一 眼 观 时 千 眼 观， 一 手 动 时 千 手 动。
陈 伟 俊：
每 一 出 戏 只 有 一 次 的 演 出， 肯 定 不 会 再 有 第 二 次， 别 让 自 己 的 角 色 下 了 台， 才 来 后 悔。
蔡 秀 媚:
盼 了 两 年 的 时 间， 我 终 于 等 到 啦！ 千 手 千 眼 你 回 来 了， 你 可 知 道 我 等 得 有 多 苦 吗？ 舞 蹈 是 我 的 兴 趣， 能 够 再 次 参 与 这 舞 剧， 是 我 的 荣 幸。 我 要 把 我 的 舞 艺 感 动 大 家， 让 千 手 千 眼 舞 剧 有 千 次 的 重 演 闻 名 海 外。 最 后 祝 舞 剧 圆 满 成 功
I would like to thank all cast and crew who have put in their heart and soul for this very magnanimous project's hope the audience will join us along the same journey towards "enlightenment".
每 天 不 停 的 排 练 弄 得 满 身 酸 痛， 想 到 最 终 舞 剧 得到 的 款 项 将 能 帮 助 到 那 些 处 在
困 境 的 人， 一 切 都 是 值 得 的！
吴 思 铭：
千 次 的 演 出， 因 千 次 的 感 触， 千 众 的 赞 助 因 千 人 的 付 出。
李 显 辉：
想 与 所 有 的 人 分 享 果 实， 分 享 喜 悦。
很 高 兴 能 和 观 音 菩 萨 一 起 跳 舞。
梁凯殷:
The message that is imposed in this Theatrical dance has really touchid my heart. I feel very hononred and happy as I had the opporunity to be a part of this dance by dancing the role of Guan Yin. I hope the message in this dance will affect how people think and react to everything.

中 国 舞 蹈 员 语 录

门 炎:

qjys.qjy@hotmail.com

我 万 分 的 有 幸 能 够 作 为 中 国 的 一 名 舞 蹈 员， 时 隔 两 年 后 的 < 千 手 千 眼 舞 剧 >; 这 说 明 的 只 有 一 个" 缘"， 来 到 马 来 西 亚 不 单 单 只 是 表 演 舞 剧， 更 重 要 的 是 能 够 促 进 两 国 的 文 化 交 流， 加 深 友 谊， 世 界 渴 望 和 平， 众 生 祈 求 摆 脱 苦 恼，< 千 手 千 眼 舞 剧 > 让 我 们 更 深 刻 地 体 验 了" 世 世 常 行 菩 萨 道 " 的 誓 愿, 我 们 以 虔 诚 的 心 为 观 众 呈 现 舞 剧， 愿 菩 萨 种 子 播 入 更 多 的 土 地 中， 世 界 更 和 平， 美 好。
赵 知 博 ：

zzbnn@263.net

被 它 所 震 撼， 所 感 动 的 每 一 个 人， 都 会 成 为 千 手 千 眼 的 一 双 手 一 双 眼 !
林 亮 ：

希 望 佛 心 尽 在 人 间。
董 炜：

donggenggu@163.com

被 它 所 震 撼， 所 感 动 的 每 一 个 人， 都 会 成 为 千 手 千 眼 的 一 双 手 一 双 眼 !
杨 光 美：

清 净 为 心 皆 菩 萨， 慈 悲 济 物 即 观 音。
观 音 菩 萨 正 是 以 慈 悲 的 心 感 动 了 我， 我 更 会 将 心 彼 心 的 用 我 的 舞 蹈， 将 这 菩 萨 之 爱 心 传 遍 人 间 的 每 一 个 角 落。
李 璐：

siluhuayu820@sina.com

人 间 悲 欢 有 几 何, 人 有 善 恶 有 离 合，
若 问 世 间 最 为 "贵", 一 个"情" 字 传 万 声。
生 生 世 世 行 为 善， 朝 日 变 会 夕 阳 红。
大 千 世 界 谁 来 问, 慈 悲 为 怀 救 万 生！
优 优 邪 恶"风 吹 去",阿 弥 陀 佛 道 一 声。
( 把 "爱" 洒 满 人 间 )
---- 千 手 千 眼
井 遥 ：

希 望 每 一 个 人 向 世 界 奉 献 一 份 无 私 的 爱 ！
张 丹 妮 ：

danny84721@163.com

" 千 手 千 眼 " 这 台 舞 剧 只 是 想 感 动 和 触 摸 到 人 类 内 心 中 最 善 良 和 慈 悲 的 一 面， 虽 然 只 是 一 个 简 单 易 懂 的 故 事， 但 它 的 确 充 分 的 表 达 和 宣 传 了 它 想 要 的 东 西， 又 借 用 了 "千 手 千 眼" 这 个 主 题 来 感 化 和 净 化 人 们 的 心 灵， 我 们 会 尽 我 们 的 全 力 来 演 好 这 出 舞 剧， 让 它 达 到 最 佳 的 效 果， 发 挥 到 最 大 的 作 用， 更 希 望 能 够 得 到 大 家 的 支 持。
王 伟 ：

okio@fm365.com

虽 然 角 色 的 份 量 并 不 十 分 重， 但 是 我 会 用 心 去 体 会 人 物 的 心 理， 每 一 个 角 色 都 能 够 放 出 光 彩， 才 能 使 整 台 舞 剧 达 到 高 潮， 从 而 感 动 观 众 们。 做 到 最 好 才 能 无 愧 于 观 众， 无 悔 于 自 己。
张 文 海 :

zwh1117@hotmail.com

" 前 世 因 缘， 后 世 果 " 这 可 能 就 是 我 今 生 能 参 与 到 <千 手 千 眼 舞 剧> 的 原 因， 从 无 数 次 的 排 练 中， 使 我 感 悟 到 " 真, 善, 美"。 我 认 为 这 已 远 远 超 于 一 次 舞 剧 它 本 身 的 意 义， 我 每 一 次 排 练， 仿 佛 净 化 一 次 心 灵， 在 剧 中 我 是 邪 恶 的 化 身 "黑 太 保", 但 是 我 的 心 却 随 着 此 剧 越 演 越 真 诚， 在 此， 我 祝 愿 每 位 有 缘 来 观 赏< 千 手 千 眼 舞 剧 > 的 人， 能 感 悟 < 千 手 千 眼 舞 剧> 的 精 神， 获 取 重 生 的 力 量， 其 实 我 们 自 己 就 是< 千 手 千 眼 > 的 化 身， 去 手 手 相 供， 普 渡 众 生...
王 迪 ：

okio@fm365.com

虽 然 角 色 的 份 量 并 不 十 分 重， 但 是 我 会 用 心 去 体 会 人 物 的 心 理， 每 一 个 角 色 都 能 够 放 出 光 彩， 才 能 使 整 台 舞 剧 达 到 高 潮， 从 而 感 动 观 众 们。 做 到 最 好 才 能 无 愧 于 观 众， 无 悔 于 自 己。
刘宇峰 :

lyfhello@263.net

这个舞剧给了我很多从前从没有过的感觉，使我又一次懂得了很多人生的道理，我相信，所有看过这出舞剧的人都会为之感动，为之而醒悟，从中获得另一种生活的力量，而这种力量，这种精神就是人类最宝贵的财富，它也会永远启迪着世上所有的人。同时，我也为今生能够有这样一
段经历,而感到此生无憾。
郑 阳 ：

znn56@sina.com

真 的 很 开 心， 能 够 参 加 这 出 舞 剧， 可 以 尽 自 己 的 绵 薄 之 力， 为 世 人 宣 扬 一 份 爱 心。 从 小 就 渴 望 世 界 的 和 平， 渴 望 这 个 世 界 没 有 饥 饿 与 痛 苦， 而 我 们 的 这 出 舞 剧 正 是 告 诉 世 人， 只 要 人 人 都 献 出 一 份 爱 心， 伸 出 一 双 手 去 帮 助 他 人， 那 我 相 信， 这 个 世 界 不 会 有 痛 苦 的 呻 吟， 只 会 充 满 欢 声 笑 语， 这 难 道 不 是 您 所 期 望 的 吗 ？
刘 文 研 ：

但 愿 马 来 西 亚 的 观 众 能 够 欢 喜 我 们 的 表 演， 同 时 也 希 望 能 给 他 们 带 来 一 份 震 撼。
王 峤 峤 :

wangqq1222@163.com

这 是 一 个 能 够 打 动 每 个 人 心 灵 的 舞 剧， 我 们 用 最 简 单， 最 朴 素 的 语 言 来 讲 述 世 上 最 真 实 的 道 理， 讲 述 人 间 最 真 诚 的 爱， 感 化 世 上 所 有 的 邪 恶， 净 化 每 个 人 的 心 灵。
我 们 的 目 的 不 是 为 了 讲 故 事， 而 是 为 了 给 人 们 在 寻 找 真 正 的 幸 福 的 征 途 上 点 一 盏 灯。
郝 颍 ：

“ 真， 善， 美” 是 人 类 永 恒 的 主 题， 千 万 年 不 变， 直 至 永 远。<千手千眼舞剧> 正 是 宣 扬 了 " 真， 善， 美” 我 有 幸 参 演 出 这 个 舞 剧， 并 且 和 许 多 国 外 演 员 合 作， 我 相 信 这 是 一 种 缘 分， 我 非 常 珍 惜， 在 排 练 的 过 程 中， 所 有 演 职 人 员 都 抱 以 饱 满 的 热 情， 真 诚 的 态 度 工 作 着， 这 使 我 非 常 感 动。 同 时， 也 是 我 更 有 信 心 将 这 个 舞 剧 以 及 它 所 表 现 的 精 神 展 示 给 全 人 类。 我 相 信， 这 个 舞 剧 不 仅 能 感 动 我， 也 能 感 动 每 一 个 人， 因 为 每 个 人 都 有 一 颗 " 真 心 "," 真， 善， 美" 是 没 有 国 界 之 分 的 。
胡 淮 北 ：

hhb2@263.net

< 千 手 千 眼 舞 剧 > 是 以 虔 诚 的 心 向 广 大 观 众 呈 现 佛 教 艺 术， 尽 真 尽 善 尽 美， 让 人 增 长 智 慧， 升 华 慈 悲。
郑 博：

degua3012_cn@sina.com

问" 怎 样 才 能 成 为 菩 萨？”“ 只 要 有 一 颗 菩 萨 心， 慈 悲 为 怀， 善 良 心 直， 宽 容， 热 心 就 可 成 为 菩 萨， 人 人 都 可 以 做 菩 萨。?br> 又 问“ 那 怎 样 去 对 待 邪 恶？” 佛 说：“ 要 用 智 慧 和 力 量 与 之 对 抗， 要 发 扬 伟 大 的 慈 悲 精 神 去 感 化 它， 而 不 要 毁 灭 它， 因 为 最 邪 恶 的 人， 也 会 有 其 善 良 的 一 面。”
这 就 是 < 千 手 千 眼 舞 剧 > 所 要 告 诉 大 家 的， 也 是 我 本 人 所 领 悟 到 的， 愿 将< 千 手 千 眼 舞 剧 > 作 为 载 体， 把 更 多 菩 萨 的 种 子 播 向 世 界 的 每 一 寸 土 地， 愿 世 界 充 满 爱 心， 充 满 阳 光。
苏 雪 冰：
如 果 我 的 一 份 真 诚， 一 份 真 情 能 让 你 感 到 世 间 的 美 好， 我 愿 意 付 出 我 全 部 的 爱。
徐 小 健：
它 很 美， 因 为 它 感 到 了 我， 我 想 说：“ 它 很 美， 因 为 他 神 圣。”< 千 手 千 眼 舞 剧 > 向 我 展 示 着 一 方 神 灵 的 净 土。

<千手千眼舞剧> 筹委名单

监制 - 拿汀陈瑞莱

• 1996年 星云大师八万人弘法大会总干事。
• 1996年 国际佛光会世界理事会邮轮会议总干事。
• 1998年 祥和夜 －星云大师全国巡回弘法大会主席。
• 1996年及2001年 李自健 - <人性与爱世界巡回画展>承办人。
• 1999年 <千手千眼> 舞剧承办人兼总监。
• 观音基金会发起人

艺术总监 、编 导、主角 - 于晓雪

• 中国国家一级演员
• 曾获得第二届“ 全 国 桃 李 杯 ”舞蹈比赛第二名、第三届 “全 国 桃 李 杯 ” 舞蹈比赛第一名 、作品参加第 五届 “ 全 国 桃 李 杯 ” 舞蹈比赛，获二等奖，香 港 紫 荆 杯 舞 蹈 比 赛 最 隹 编 舞 奖 、中国第三届舞蹈比赛 ，获表演一等奖等 。
• 曾赴中国各省、香港、澳门、台湾、日本、韩国、德国慕尼黑等地巡回演出 。
• 作品《 黄 土 黄 》 、 《 残 春 》 、 《 一 个 扭 央 歌 的 人 》被列入中 华民族廿世纪舞蹈经典中 。
• 编创的作品，例如 《 蜕 变 》 、 《 遥 远 的 故 乡 》都获的好评 。
• 曾受聘中国福建省小白鹭民间舞蹈团总监 。
• 曾受邀参加中国佛教两千年纪念演出，深获好评 。
• 1999年 千手千眼舞剧艺术总监、编导及主角。
• 2001年 受大马文化艺术局聘为国家舞蹈团客卿编导。

舞美 设 计 、 灯 光 设 计 师 - 任 冬 生

• 1989 年 进 入 中 国 北 京 中 央 戏 剧 学 | 舞 台 美 术 系
• 中 国 舞 台 美 术 家 协 会 会 员
• 1993 年 任 北 京 舞 蹈 学 院 灯 光 设 计 师
• 曾 担 任 舞 剧 、 舞 蹈 晚 会 灯 光 设 计 不 计 其 数 ， 作 品 包 括 ； 大 型 舞 剧 《 鱼 美 人 》 、 《 瑶 山 之 火 》、《 我 们 一 同 走 过 》、《 涣 涣 大 歌 》等 。

<千手千眼舞剧> 剧中人物

白衣书生 年轻俊俏，文武双全，是观音菩萨在剧中现的第二个化身。众生应以何身得度者，观音菩萨即现何身而为说法，千手千眼舞剧中，白衣书生即代表了活力、光明的一面。白衣书生来到南普陀镇与大家一起生活，先为因赛观音的加害而失明的鲁小姐复明双眼，后再振救全部百姓脱离苦海，显现千手千眼救苦救难的慈悲精神，进而感化众人立志弘扬千手千眼救拔众生的菩萨精神

赛观音 阴暗诡秘的反派角色，被塑造成自认超越观音菩萨，故取名为赛观音。勾结黑太保在南普陀镇无恶不作，以欺压、括敛百姓

黑太保 为赛观音的爪牙，仗势欺人，打压村民，丧失良知，但最后也同赛观音一道摄服於千手千眼庄严的宝相。

鲁小姐 鲁员外的掌上明珠，天真活泼，但也逃脱不了赛观音的欺付以至双眼失明，最后以香花献佛并接受白衣书生的治疗而痊愈。

老婆婆 善良，和蔼可亲，深受崇敬，是百姓的核心人物，是观音菩萨在剧中现的第一个化身。老婆婆以身作则，驻守南普陀镇，深入体恤村民困苦，以其正气感化众人。 鲁员外 与女儿相依为命，时时虔诚念佛。与白衣书生一见如故，经常进行武艺切磋。对所遭遇的苦难，对赛观音无理的欺压，鲁员外从无奈焦虑到束手无策。千手千眼寻声救苦，惩恶扬善，令鲁员外感恩之预，再次发起菩提心，率众发愿凿石刻一方屹立千秋的慈悲"心经"

<千手千眼舞剧> 剧情大纲

改编自逸舟着<观音菩萨传·显化篇·千手观音>

....若有无量百千万亿众生，受诸苦恼，闻是观世音菩萨 ，一心称名，观世音菩萨即时观其音声，皆得解脱...

序幕
随着音乐的响起，观众可以听到阵阵的海浪声 ，眼前浮现出南海莲花洋中，朵朵盛开的莲花 。此时莲台上正有重现观音菩萨说法的情景...

南普陀镇众生受诸苦恼，观世音菩萨观其音声，来到人间幻化成为一位老婆婆，看见赛观音指使黑太 保到闹市刮敛钱财，民不聊生。为了赶上逃离的人群 ，老婆婆消失在舞台的正后方；同时音乐再次响 起庄严正气的旋律，由老婆婆幻化的白衣书生 ，精神抖擞，挺身亮相，手中折扇在空中上下翻飞 ，仿佛是白衣书生下定决心，一定要降妖伏魔，为民除害。

第二场
虔诚的女子手执着幽幽的檀香，走在朝圣的路上。在每个人的心中，感召着他们的正是那慈祥的观音，似乎在漫漫人生路上 ，只有慈母般观音的光芒，才能够让他们感受到千处祈求千处应的温暖。 忽然，舞台上出现了一步三摇的赛观音，不容分说的拉起凝神阅 读的白衣书生。书生并不理睬赛观音，只是准备将机度化众生。 鲁小姐手持供品准备礼佛，忽被赛观音强行拉走，无奈之中 奋起反抗，赛观音恼羞成怒，施法迫害于鲁小姐。

尾声
鲁员外一家为了纪念千手千眼观音示现的神迹，在普陀镇刻下屹立千秋的慈悲〈心经〉：

观自在菩萨，行深般若波罗蜜多时，照见五蕴皆空，度一切苦厄，舍利子，色不异空， 空不异色，色即是空，空即是色，受想行识， 亦复如是。舍利子，是故诸法空相，不生不灭，不垢不净，不增不减，是故空中无色无 受想行识，无眼耳鼻舌身意，无色声香味触法，无眼界，乃至无意识界，无无明，亦 明尽，乃至无老死，亦无老死尽，无苦集灭道，无智亦无得，以无所得故，菩提萨多 若波罗密多故，心无 碍，无 碍故，无有恐怖，远离颠倒梦想，究竟涅盘。三世诸 般若波罗密多故，得阿缛多罗三藐三菩提，故知般若波罗密多，是大神咒，是大明 无上咒，是无等等咒，能除一切苦，真实不虚，故说般若波罗密多咒，即说咒曰，揭 揭谛，波罗揭谛，波罗僧揭谛，菩提萨婆诃。

<千手千眼舞剧> 舞美介绍

创造幻觉。心理空间 《千手千眼》舞剧的设计不同于以往的舞美创作由于其主旨在于通过舞剧弘扬佛法，因而首先 要让观众“读”懂她，要为观众创造一种“幻觉”以加强其情节的展现，使观众更易从欣赏中得到感悟。

《千》剧的设计除对环境的表现之外，更注重对空间特别是心理空间的营造，利用对造型的夸张，配合舞蹈 动作来加强角色心理的外化，使之与观众的心理更 易交流。在设计的风格上，也突破以往的模式，手法 较自由，既有传统的表现手法，也极尽对现代材料的运用。

《千》剧的演出，灯光与景的配合非常重要，既要有 强烈的视觉冲击力，也要为观众在视觉上留有想象 的空间。由于整个演出场景变化较多，为使其变化产 生一种流动的节奏，演出中我们还将场景融入动 作中，使演出更加流畅，同时也创造了一种新的语汇 ，产生间离效果。

《千手千眼》舞剧是中马两国在舞剧艺术方面 的一次诚挚合作，愿此演出成功。

场景说明

1. 当"千手千眼"的石刻大墓徐徐打开，呈现出的是普陀圣境，晶莹剔透的莲花掩映在雾霭中，闪烁着奇异的光彩……莲花仙子们穿梭在莲花当中，渐渐的郁郁葱葱的竹林浮现出来，观世音菩萨在圣洁的光幕中出现，金童玉女伴其左右，莲花环绕。"蒲陀罗伽"圣境在紫竹林中幻化出来。
2. 在音乐的重音中，普陀镇展示在舞台上，一排排屋檐，一座座木屋，善良朴实的百姓们生活在祥和的小镇上。忽然，妖风乍起，乌云密布，赛观音和黑太保带着�