時間：2014年1月30日 30 January 2014
地點：印度 菩提迦耶 德噶寺 Tergar Monastery, Bodhgaya

In yet another special activity at the end of the first Arya Kshema Winter Dharma Gathering—and, taking place on the last day of the year according to the Tsurphu calendar—the Gyalwang Karmapa led a ritual that he himself had personally composed especially for the nuns’ dharma to flourish.
首屆「讖摩比丘尼冬季辯經法會」將圓滿之際，法王在楚布藏曆新年的除夕，親自帶領修持他特別為比丘尼教法興盛所作的儀軌。

At this auspicious moment, when nuns in the Karma Kagyu tradition are stepping forward to more fully inhabit their valuable place within the sangha, and to take full advantage of the opportunities opening up for them, the Gyalwang Karmapa decided to perform this ritual so that the Buddhist teachings in general, and the community of nuns in particular can thrive.
正當噶瑪噶舉的尼眾更勇於扮演她們在僧團中的珍貴角色，並且更善於把握向她們敞開的新機，法王噶瑪巴決定於此殊勝的時刻舉行這項儀軌的修持，令佛陀教法——尤其是尼眾僧團的教法得以光大興盛。

The ritual aims to dispel any harms, difficulties or obstacles to the nuns’ dharma, through powerful supplications to Avalokitesvara and the Buddha’s own personal attendant, Ananda.
此儀軌藉由對觀音菩薩和阿難尊者的深切祈請，以剷除尼眾教法的一切逆緣與障礙。

The Gyalwang Karmapa explained that the Buddha himself had said, in The Sutra of the Great Skillful Means of Repaying Kindness, that in the future when women monastics pray to Ananda, he will be able to protect them from harm and bring them great benefit.
法王開示，佛陀曾經在《大方便佛報恩經》說過，若來世的女眾出家弟子向阿難尊者祈請，必蒙阿難尊者的庇護，免於危害且必獲大利。

“We’ll do this ritual together now, and I hope that in the future it can also be done on a regular basis in the nunneries,” he said. He recommended that it could be performed in all Karma Kagyu nunneries particularly on the Sojong days that fall in the middle months of spring and autumn.
法王建議所有噶瑪噶舉的尼眾寺院能夠修持這部儀軌，尤其是在春秋兩季月中受持大乘還淨律儀之日：「現在我們大家共修這個儀軌，將來希望尼眾寺院能定期修持。」

The Gyalwang Karmapa composed the ritual based on texts relating to the Buddha’s own step-mother and disciple Mahaprajapati, the very first woman to request and receive ordination from the Buddha. After the Buddha had initially refused her request for women to become ordained as nuns, his attendant Ananda had interceded on their behalf and permission was later granted.
法王親作的這部儀軌，依據的是佛經中佛陀的繼母暨弟子摩訶波闍波提的故事。摩訶波闍波提是第一位向佛陀請求出家，並由佛陀傳授出家戒的第一位女眾弟子。剛開始，佛陀拒絕她所提出的女眾出家請求，經佛陀的侍者阿難尊者代為請命後，才得到佛陀的開許。

The main part of the ritual centers around the Mahayana Sojong vows. After the opening Sanskrit prayers—led for the first time by female chantmasters or umzes—the gathered nuns, monks and laypeople kneeled on their right knees to repeat the liturgy for the eight Mahayana precepts after the Gyalwang Karmapa.
儀軌以大乘還淨律儀為其主軸，一開始是梵文祈願文的唱誦，創下首次由尼眾維那師領唱的紀錄。接著，尼眾、僧眾和居士右膝著地合掌而跪，跟隨法王念誦儀軌中八項大乘戒律。

The morning’s special practice also included supplications to Avalokitesvara, based on a sadhana by Nagarjuna called Sun of Avalokita 1000-Arms. In this practice Avalokitesvara and Ananda are seen to be indivisible, once more magnifying the power of the positive aspirations for the nuns’ dharma to flourish.
上午的修法還包括對觀音菩薩的祈請，儀軌依據龍樹菩薩所著的〈千臂觀音之大日〉。修法時，觀想觀音菩薩和阿難尊者無二無別，更能增強比丘尼教法興盛之善願的力量。

As the ritual took place, a stunning thangka of Avalokitesvara hung behind the Gyalwang Karmapa’s throne, overlooking the gathering. Avalokitesvara was shown standing, with two arms, one holding a lotus flower in full bloom, the other in the mudra of generosity, with the Bhikshu Ananda emanating from his open palm—a visible image of their inseparability. To either side of the throne magnificent golden gilded statues of the 16 Arhats adorned the altars, together with sparkling gold and silver depictions of 16 auspicious symbols.
法王法座的後方，懸掛著一幅令人讚歎的觀音唐卡，從上垂視與會的大眾。畫中觀音立姿具二臂，一手持盛綻的蓮花，另一手結勝施印，其伸展的掌中化現出比丘阿難尊者，鮮活地呈現二者的無二無別。壇城兩側的供桌上是莊嚴的鍍金十六羅漢，以及金銀閃爍的八吉祥圖和七政寶。

With this special and historic ritual, the Gyalwang Karmapa once more demonstrated the fullness of his commitment to work for the welfare of nuns, and his aspiration that the nuns’ dharma may flourish.
透過此殊勝的歷史性修法，法王噶瑪巴再次展現其對尼眾福祉的全力支持，以及對比丘尼教法興盛的全心期盼。

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