菩提慧声 梵音和畅
——“世界佛教高层论坛”首演的佛教主题交响乐作品《神州和乐》
2006年4月，在杭州召开的首届“世界佛教论坛”是世界佛教的一次盛会，期间，深圳交响乐团为大会演奏了大型交响音乐作品《神州和乐》。这台结合了中国佛教音乐与西方交响音乐特色的音乐会，是中国佛教在文化建构中演绎的文明妙音，也是中华文化以音声为法门向世界展开其文明魅力的一次尝试。
经云：“歌呗颂佛德，乃至一音，皆已成佛道。”以此，该作品充分调动种种音声手段，在创造艺术美感的同时，充分传达佛教所说“如来梵声”的精神魅力，以此实践佛教以音声宣理、度人、修行的方便法门。
该作品的创作依循既定的文学主题和交响音乐独特结构方式和风格样式进行，具有鲜明的艺术个性和强烈的艺术感染力，与众多佛事音乐（呗赞、偈颂、咏诵等等）、佛曲、应用各种音乐样式改编的佛乐、各种佛教题材的音乐有很大的区别。
《神州和乐》是一部大型交响乐作品，为合唱、独唱与管弦乐队而作，采用五乐章的合唱交响乐形式。长度为80分钟。参加演出者有深圳交响乐团的大型管弦乐队、中央歌剧院合唱团、女高音独唱、梵音合唱团。
作品名为《神州和乐》，取意于“和谐社会，从心开始”，蕴涵世界庄严、禅慧圆融、众生欢喜、万物和谐、天地光明之意。
序曲：九龙浴佛
“九龙浴佛”是中国佛教的经典文化象征。佛诞之时九龙齐灌，浴佛出世，人天光明。表达了佛教西来并融入吾国九州山水风土人民之中，深扎中国文化土壤的奇妙景观。
“九龙浴佛”具有庄严而壮丽的音乐叙述特征，以木磬声为引导，各类法器渐次展开，乐队与合唱队营造出庄严肃穆的氛围，深沉的男声“金刚念诵”、间隔较长的鼓声和铃磬等与乐队悠长的和声，创造了一种天地互融的意境。喻显我佛如来恒河沙年如如而来。此时法界庄严，雅音和鸣，人神共庆，万物同贺。
第一乐章：华藏世界
“华藏世界”是国土极乐、世界和谐的佛教表达，是佛教理想世界的描述，也是佛禅智慧的形象表达。在佛教经典中，“华藏世界”的描述要在表达出对于欢喜、光明、华丽、富贵、美妙的人天世界的向往。
本章的音乐形象从滴水意象（取喻佛教所说“一滴水一世界，一朵花一世界”）开始，应用各种法器、打击乐、声乐（僧人念诵）与乐队的交响和鸣，在透明的和声背景之中展开了美丽世界（神州）的形象。此 “神州”既是世界的妙乐境相，也是心灵的妙乐境相。
第二乐章：慈悲愿怀
“妙慈化物，大悲济世”建基于“众生平等，生命和谐”的佛教宇宙论，是中华佛教重要的伦理智慧，尊重生命，怜悯仁爱，温情呵护，深注了人间关怀，也表达了对于世界之“爱”的承诺。
本乐章通过温柔明惠、委婉抒情的音乐，体现慈悲在世界迷苦浸难之中以仁爱加持，以温情渗漫，具深广爱，放大光明的无限愿怀。歌词非常婉转、抒情，也很空灵，大约写观音形象。
第三乐章：禅悦慧风
所谓“禅悦”，是说人间种种，皆不遁空，而是妙乐与思慧并举，深具积极的生活信念。寂灭心执，宁静无我，和谐生机，赤子情怀，是中国佛教重要的禅道智慧以及精神风范。此乐章的文学形象可以说是诗性中国的重要展现。
该章充分展开了合唱与乐队、中国弹拨乐与乐队、钢琴独奏的音声妙趣，以禅趣稚朴、慧光轻盈的音乐形象表达了究竟禅思的“寂静”真谛和生机活泼的赤子情怀。
第四乐章（终曲）：莲幢光明
怀抱生命之关切，誓行勇猛之实践，深入宁静之智慧，臻至喜乐之莲境。“如莲之喜悦，是禅之妙乐”，描述了中国佛教勇猛深广，超妙净绝的精神气质，传达出中国佛教对于人类世界最深切的关怀乃至万方和谐最深切的礼赞。
该乐章是一阕恢弘的交响诗篇。音乐形象勇猛精进，灭执破迷，表达了“狮子林中狮子吼”的无量勇气，也表达了对于世界光明，人心澄明，万物和平，喜乐自在之大喜悦大慈爱的无限赞叹。
该作品由深圳交响乐团演出，著名指挥家俞峰指挥，中国著名作曲家唐建平作曲。文学构思由张建建、王永庆、龙隆完成。
Harmonious Buddhist Music Radiates the Bodhi-Wisdom
――Introduction of Chinese Harmonious Music, the Buddhist Symphony First Performed in the "World Buddhist Top Forum"
The First World Buddhist Forum held in April 2006 in Hangzhou was a grand assembly for Buddhists all over the world. During the period, Shenzhen Symphony Orchestra presented to the forum Chinese Harmonious Music, a grand performance of symphonic music which is a wonderful masterpiece combining the traditional Chinese Buddhist music and the western style of symphony as well as giving birth to a new promoting form of Buddhist culture. The symphony, to some extent, is a dharma-doorway to the world for introducing Chinese civilization.
According to the Buddhist scriptures, "Even a mere tone in praise of the Buddha's merits can accomplish the Buddhist way." The musical work of Chinese Harmonious Music brings all artistic resorts into full use to express the spiritual glamour of the Tatha gata's voice-sounds while arousing esthetical enjoyment at the bottom of the audience's hearts, as Buddhism teaches that music can also be an expedient way for preaching, cultivation and deliverance.
The musical work follows a determined literary topic and goes in accordance with structural mode and style of symphonic music. Yet it is different from any other musical forms in Buddhist ceremonies such as pa ha, go tha and has striking characters and strong artistic influencing power. It is neither like any Buddhist ballads, songs or music with Buddhist topics.
Chinese Harmonious Music is a big musical work of symphony which consists of chorus, vocal solos and orchestra and its five movements proceed for 80 minutes. Performers include the large-scale orchestra of the Shenzhen Symphony Orchestra, the chorus of the China National Opera House, soprano solo and a Buddhist chorus.
The title of the symphony, Chinese Harmonious Music, comes out of the subject that "harmonious world begins in the mind" for the First Buddhist Forum in China, which symbolizes the magnificence of the world, intermixing of Zen and wisdom, happiness of all creatures, harmony of all beings and the great brightness of Heaven and Earth.
Prelude:
Nine Dragons Bathe the Buddha
The classical symbol in the Chinese Buddhism is "the nine dragons bathing the Buddha", which describes a myth that the moment the Infant Buddha was born, he got the blessings from the nine dragons which downpoured rainwater to bathe the Buddha. It is a depiction of the Buddhism belief coming from India to be deeply rooted in China and in Chinese culture.
"The nine dragons bathing the Buddha" is characteristic of a solemn and splendid music narrative. With wooden Qing (a percussion instrument) as a leading motive, comes next the various religious musical instruments, and finally appears a certain solemn atmosphere created by the orchestra and the chorus. When all of these become tender and mild, slowly sounds a "vajra (diamond) chanting" by deep male voices, and then long-interval drums with bells and Qings added by gentle and clear orchestral harmony bring the audience into a marvelous realm where the Buddhist sacred baby of Gotama is born with the sun shining over earth and colorful clouds extending to the horizon. At this time, the whole sacred world is full of joyful songs and devas (gods) and people feel jubilant in celebration of the greatest event.
The First Movement:
The Lotus-Store World
The Lotus-Store World represents the idealized land and the peaceful world which is visualized as the highest Buddhist wisdom. According to Buddhist texts, the Lotus-Store World stands for happiness, brightness, richness and luxury that is cherished by people and devas (gods).
This movement starts from an image of dripping water as Buddhism says that a drop of water and a flower are both a whole world. By using all kinds of Buddhist dharma-instruments, mainly percussion sounds and human voices like monks' chanting, in a transparent background of orchestral harmony, a very beautiful world, the Miraculous Land, is making appearance.
The Second Movement:
The Great Vow of Mercy & Compassion
The teaching that "the supreme mercy breeds all and compassion nourishes the world" is from the Buddhist cosmetology which holds that "all living things are equal and life is harmonious". This conception represents the moral wisdom of the Chinese Buddhism as well as a promise of "love" to the world that Chinese people hold the values to respect life, cherish benevolence, give gentle protection and set a great store of human concerns...
Through the lyric way, this movement, with the tender and clear, mild and pleasant musical notes, creates the greatest Buddhist vow that embodies human boundless love to deliver all beings from the sufferings and bring benevolence to all nations in the world. The lyric is very mild, gentle, and also ethereal, sketching the image of Kyan-yin.
The Third Movement:
Peaceful Zen Joy and Cool Wisdom Breeze
What we talk about "Zen pleasure" does not refer to running into nihilism but paying attention to a positive attitude towards the pleasure of living with wisdom. In the Chinese religious tradition, the highest value must be realized in the extinction of self-persistence, achievement to non-self tranquility and living like a newly-born baby, which is spiritually typical of the liberalized model both for Buddhists and Taoists. Observing from the perspective of Literature, the mental picture in this movement could be regarded as a reflection of Chinese poetic quality.
The full development of chorus, Chinese-styled plucked stringed instruments and orchestral performance with wonderful piano solo playing actually expresses some real silence which is found only in the final meditation (Zen),and the vivid life vigor which links with baby-like sages and immortals.
The Fourth Movement (Finale):
The Lotus Radiance
The realm of the beautiful lotus symbolizes the spiritual achievements of a Mahayana Buddhist cultivator who is deeply concerned with life, bravely practices his great vows in order to attain the peaceful and tranquil wisdom, and reaches the utmost pleasant realm of lotus. In Buddhist scripture here and there is a saying that one obtains the pleasure as lotus and joy as Zen. The bright light coming from the lotus also expresses the deepest concerns on the part of the Chinese Buddhism about peace and harmony of the humankind and the world.
This movement is a grand symphonic poem. With its musical images, the musical sentences describe the poetic figure of a Mahyana bodhistattva full of immeasurable courage like "a roaring lion in the forest" as well as express limitless praise of the bright world, serene human mind, harmony of all beings and the great joy and compassion realized in the real liberty and freedom.
This work is performed by the Shenzhen Symphony Orchestra and directed by a famous conductor, Feng Yu. It is composed by a famous Chinese musician, Tang Jianping, The literary image of this work is accomplished by Mr. Jianjian Zhang, Mr. Yongqing Wang and Mr. Long Long.
曲中佛经：
第一乐章：华藏世界
1.法诵 大吉祥天女咒
2.叩钟偈
南无清凉山金色界大智文殊师利菩萨
南无峨嵋山银色界大行普贤王菩萨
南无普陀山琉璃界大悲观世音菩萨
南无九华山幽冥界大愿地藏王菩萨
3.如意宝轮王
六字真言――嗡玛呢呗咪吽
第二乐章：慈悲愿怀
1.大悲咒
南摩惹纳达拉雅雅,纳摩阿利雅纳, 桑嘎拉, 毕噜加 纳。
忧哈拉扎雅,搭他嘠达雅, 阿拉哈爹, 三貌桑不达雅。
南摩萨尔哇达他嘠爹贝，阿拉哈搭贝， 三貌桑不爹贝。
纳摩阿利雅阿瓦噜给爹, 休尔拉雅。
不地萨督哇雅， 玛哈萨督哇雅， 玛哈嘠噜， 你 嘠 雅。
达地雅达 嗡达拉达拉 帝利帝利 督噜督噜
易低威 低 扎累扎累 不拉扎累 不拉扎累 估苏美
估苏玛哇累 易利密利，积地邹哈拉 玛巴那雅婆 哈。
2.观音赞
观音大士，释号圆通。十二大愿誓弘深。苦海度迷津。就苦寻声。无刹不现身。
南无施无畏菩萨摩诃萨 摩诃般若波罗蜜
第三乐章：禅悦慧风
1.香赞
炉香乍爇，法界蒙熏，诸佛海会悉遥闻，随处结祥云。诚意方殷，诸佛现全身。南无香云盖菩萨摩诃萨。
2.心经
观自在菩萨行深般若波罗密多时，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，亦无无明尽，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，菩提萨埵，依般若波罗密多故，心无挂碍，无挂碍故，无有恐怖，远离颠倒梦想，究竟涅盘，三世诸佛，依般若波罗密多故，得阿耨多罗三藐三菩提，故知般若波罗密多，是大神咒，是大明咒，是无上咒，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：揭谛，揭谛，般若揭谛，般若僧揭谛，菩提萨婆诃！
第四乐章（终曲）：莲幢光明
1.六字大明咒
嗡玛呢呗咪吽
2.七如来
诸佛子等 若闻多宝如来名号
能令汝等 具足财宝 称意所须 受用无尽
南无阿弥陀如来 南无阿弥陀佛
诸佛子等 若闻阿弥陀如来名号
能令汝等 往生西方 极乐净土 莲花化生
3.阿弥陀佛颂
南无阿弥陀佛
