Intro

1st
 观世音普萨是体现所有佛吃同情心的普萨。这位普萨在不同的文化中描述. 为男性
或女性。在西藏,他称为 CHENKEZIG,在束捕募尊称为 AVLOKETESVA。
 在中国佛教中,观世音普萨已经发展成为略有不同的女性形象观音,在日本也称尼泊
尔坛城(凭 NEPAL MANDALA,即加德满都谷地),
 他称为"世自在"(LOKESVARA) JANA BAHAA DYA、LOKANATH 、卡鲁纳玛
雅(KARUNAMAYA)和在凭语中白玛琴德拉纳特(SETO MATSYENDRANATH)。
2nd
 始于公元之前的几个世纪,崇尚观音的传统还新地在中国、日本、韩国、東
 靖塞、老拭、缅间、西藏和中亚等不同国家使用了不同的名称。
 佛教不仅在尼泊尔,而在信仰大乘其他国家中观世音善萨的名义崇拜卡鲁纳玛雅
 (KARUNAMAYA)意思是慈志来源。
 当时尼泊尔大乘佛教开始接受密宗和大乘发展成金刚乘,观音变得比以前更重要。
 印度教徒,金刚乘佛教徒等执行各种印
 度教和佛教仪式,并为此荣品做出各种奉献。
 这是印度教与佛教融合的最好例证之一。
3rd
 国王亚克希亚・马拉(YAKSHYA MALLA)统台期间,尼泊尔人认为在一个名为坎蒂
普里(KANTIPURI)的地方沫浴在圣河中,并参观自生支提(凭 SWAYAMBHU
CHAITYA),他们死后回到天堂。
 一日阁王(YAMARAJ)知道了自生支提 的力量,便参观了寺庙。
 从寺庙返回时,亚克希亚・马拉(YAKSHYA MALLA)和他的密宗大师捕获要求永生
不让阁王离开。
 因此,阁王祈祷白玛琴德拉纳特(SETO MATSYENDRANATH),以释放他。玛琴德
拉纳特听到了他的祈祷以后立即水中出现
 玛琴德拉纳特是白色,双眼紧闭。然后,他告诉国王在卡尔玛蒂(KALIMATI)和巴格
马蒂(BAGMATI)会面的地方建造一座寺庙,并组织车游行(CHARIOT),以便人民并
祝福他们幸福和长寿。
4th
 在贯纳巴哈(JANA BAHAA)住的一位老金刚释加摩尼佛后人(VAJRACARYA)
吉诉我以下白玛琴德拉纳特传说。

 古代时,加德满都发生了一场机荒/干早,持续了十二年。人民向卡鲁纳玛雅祈祷
他降下尼泊尔。
  拉克赫(LAKHEY; 尼白尔民间传说中的恶魔、停房,被咒语的力量关押在他的村
庄。

 这/该村的人民和拉克赫本人都不知道为卡鲁纳玛雅表演的适当的法会。因此,
他们进行了他们所知道的任何形式的崇拜,包括献血。

 结果,卡鲁纳玛雅愤認,用一系列違疫和疫折磨着这个国家。

 最后,屠克里(JHANKKI)认为某个伟大的 ISHWARA 不悦。

 疫仍在持续,村里的人民推测这可能是这位新神在向他们施加苦难,将他的形象
从村里移出扒进了池塘。
 此后,人民遭受了一系列不同的塞疫,所有疾病都与水有关。
 抛出形象的池塘在村庄外的丛林中,没有任何居住地这就是贾马尔(JAMAL)。
5th
 当时茂密的森林,山谷的主要城市是 PANAUTI。
 最终,多年后,加德满都市成立,村庄开始在城市周围兴起,农民(贾普 JYAPU)正在清
理贵马尔的部分森林以进行种植。

 在挖掘新领域时,他发掘了卡鲁纳玛雅的形象,将其带回家。
 后来,他做了一个梦,卡鲁纳玛雅句他显现告诉他找到一个合适的圣地,以正确地体现
神像。
6th
 为了回应责普族关于在哪里可以找到合适地方的问题,ISHWARA 回管说贯纳巴
哈就是合通的地方。
 大约在同一时间,山谷之王凭天达塔在贾纳首都在 PANAUTI,他也梦观了卡鲁纳
玛雅。
 卡鲁纳玛雅向他蒂亚・玛哈维哈拉介绍了这座睡像,要求他找到一个名为卡纳卡
卡(KANAKA CAITYA(MAHAVIHARA)的地方,并将画像供奉于此。
 国王进行了一次搜索,并确定了地点,当时他看到 JANA BAHAA 的 KARAKA
CAITYA 附近地面发出五种光,然后将图像载入 BAHAA 中一年一度的车游行
(RATHA YATRA)揭幕。

Among many deities of different religions followed by the people of Nepal,

Padmapani Lokeshwar or Avalokiteshwar is a deity worshipped by both
Hindus and Buddhists. Lokeshwar is a deity, a form of Bodhisattva, said to
be the source of all material energies that are said to help, guide and
relieve a human mind of various difficulties. Because the deity is said to
have the betterment of humankind at heart, it is also referred to as
Karunamaya (a body of compassion).

在尼泊尔人民信奉的许多不同宗教的神中，Padmapani Lokeshwar 或
Avalokiteshwar 是印度教徒和佛教徒都崇拜的神。
Lokeshwar 是一种神，一种菩萨的形式，据说是所有物质能量的来源，据说
这些物质能量可以帮助、引导和缓解人类的各种困难
因为据说神以改善人类为核心，所以也被称为卡鲁纳马亚（一种同情的身
体）
其中，以下是被广泛崇拜的四大洛克斯瓦尔：
在这四个神中，有两个是红色的，而两个是白色的。

•Rato Machhindranath - 被奉为雨水和丰收的使者

•Seto Machhindranath - 被尊为雨之神

•Nala Karunamaya - 被奉为世界的创造者，

•Chobhar Karunamaya - 健康的生活而受到崇拜。

所有四个神都有不同的节日和庆祝活动，以及神们背后的故事。

Among the four deities, two are red while two are white in colour. Seto
Machhindranath is worshipped as the god of rain whereas Rato
Machhindranath revered as the giver of rain and harvest. Nala Karunamaya
is worshipped and respected as the creator of the world, and similarly,
Adinath Karunamaya is worshipped for a healthy life. 
All four deities have their different jatras and celebrations, and stories
behind them. But, only two out of four deities–Rato and Seto
Machhindranaths–have chariots while among the other two, Nala
Karunmaya gets paraded on a khat (a kind of palanquin) and Chobhar
Karunamaya gets paraded in a kalash (a holy pot).
Seto Machindranath
Seto Machindranath，又名 Janabaha
Dyo、Avalokiteśvara、Karunamaya，(观音)是尼泊尔加德满都的印度教徒
和佛教徒所崇拜的神。Seto Machindranath 神庙位于 Jana Bahal（也称为
Machhindra Bahal）。这座寺庙位于加德满都中部 Asan 和 Indra Chok 之间
的 Keltole，据信建于 10 世纪左右。
Seto Machindranath, also known as Janabaha Dyo, Avalokiteśvara,
Karunamaya, Guanyin(观音)is a deity worshiped by both Hindus and
Buddhists in Kathmandu, Nepal. Located at Keltole between Asan and
Indra Chok in central Kathmandu, the temple is believed to have been
established around the 10th century. Seto Machindranath is worshiped as
an aspect of Avalokiteshvara. is believed to have the power to bring rain
and ensure a bountiful harvest.

Origin
据信，在国王 Yakshya Malla 统治期间（他是 Jayajyotir Malla 的儿子，也
是 1428 年左右统一加德满都山谷的最后一位 Malla 国王，直到 1482 年去世。
他死后，山谷被他的儿子瓜分（加德满都、帕坦和巴克塔普尔）
在一个叫 Kantipuri 的地方，人们过去常常在圣河中沐浴，并参观
Swayambhunath，这让他们死后来到了天堂。亚姆拉杰（死神）意识到了
Swayambhunath 的力量。
在他从圣殿返回的过程中，他被国王雅诗雅·马拉和他的密宗上师抓获，并要
求长生不老。
因此，Yamraj 寻求 Arya Awalokiteshwor（Seto Machindranath 饰）的
帮助以释放他。
这位白色的领主从水中出现，告诉国王，亚马拉杰和他都不能让他长生不老
据说上帝告诉国王，“任何参观寺庙的人都会长寿，这就是我所能做的，”
国王别无选择，只能释放亚马拉杰。
故事
 It is believed that during the rule of King Yakshya Malla(was the son
of Jayajyotir Malla and the last Malla king of the united Kathmandu
Valley from around 1428 until his death in 1482. The valley was
divided among his sons after his death(Kathmandu, Patan and
Bhaktapur)
In a place called Kantipuri people used to bathe in the holy river
and visit Swayambhunath this led them to heaven after death. Once
Yamraj (God of Death) realised the power of Swayambhunath and he
visited the holy temple. During his return from the Temple, he was
captured by King Yakshya Malla and his Tantric Guru and demanded
immortality. So Yamraj sought Arya Awalokiteshwor's (Seto
Machindranath) assistance to free him. The lord, white in colour,
emerged from the water and told the king that neither Yamaraj nor he
could grant him immortality. The lord also told him to build a temple
where the Kalmati and Bagmati rivers met. “Anyone who visits the
temple will live a long life, that’s all I can do,” the lord is said to have
told the king, who had no other option but to free Yamaraj.
 另一个故事是，一位纽瓦里农民（jyapu）在一个叫 jamal 的地方挖掘
田地时发现了这位神的雕像，然后把它带到家里，藏在一袋袋稻谷里，
当他拿出稻谷时，它一直没有结束。

稻谷越来越多。所以他们把上帝带到国王面前，国王把上帝放在自己
的宫殿里一段时间，然后在梦中，让他在一个叫卡纳卡·查蒂亚·比哈尔
的地方为他建一座寺庙

 Once upon a time, A Newari farmer (jyapu) found the statue of this
god in a place named jamal, while digging through the fields, and
then took it to his home and hid to bag of paddy, and when he took
out paddy, it never ended. So they took the god to the king, for a
while he kept the god in his palace, then in a dream, and told him to
build a temple for him at a place named kanaka chaitya bihar
Chariot time
战车节每年从 Chaitra（尼泊尔 12 月）Sukla Ashtami（农历 8 日）开始，
为期三天，这样他就可以去那些因残疾或在家里呆得更长而无法移动的人的
家里祝福他们。
从那时起，游行每年都会在贾马尔发现神的同一个地方举行。战车由 Seesh
Naag（白色亵渎神）组成，战车高 32 臂（约 30-40 英尺），上面覆盖着树
在节日期间，战车由四个巨大的木轮支撑，每个木轮有三个眼睛，每一个轮
子都代表着 Bhairab 巴伊拉布（侵略之主）的不同化身

Seto Machhindranath 的 d 被从他位于 Jana Baha 的寺庙中移走，并被抬上

一轿子，然后被放在带轮子的战车里
礼拜者拉着战车穿过房屋之间的街道，他们用大绳子拉战车

The chariot festival starts every year for three days starting from
Chaitra(Nepalese 12th month) Sukla Ashtami(8th day of lunar calender) so
that he could go to the houses of those people who cannot move, because
of disability or stay longer in their houses and to bless them. Ever since
then, the procession takes place every year from the same place where the
god was found in jamal, The chariot is made up Seesh Naag(white serpant
god), The chariot is 32 arm length tall(around 30-40 feet) and is covered
with tree
战车是由古提人在节日前 10 天左右准备的。Shrestha（纽瓦里人的一种种
姓）和 guthi（纽瓦里传统社区）的其他八名成员正在建造战车
这一部分用宝石装饰，应该由另外两个化身为度母（佛教女神）的偶像守卫
多罗菩萨)
音乐家们演奏他们的长喇叭来宣布装置。然后，身着古代制服的士兵用步枪
敬礼，举行仪仗仪式。
随后，人群在乐队的伴奏下拉着战车穿过加德满都市中心。“对其他人来说，
庆祝活动只是标志着冬天的结束，春天和雨季的开始。”
人们为了生活的幸福与安宁，为了死去的亲人，燃烧了 108 盏黄油灯
The chariot is prepared by the members of the guthi about 10 days before
the festival. Shrestha along with eight other members of the guthi are
building the chariot
The section, decorated with precious stones, is supposed to be guarded by
two other idols of two avatars of Goddess Tara(buddhist goddess)( 多罗菩
萨)

musicians play their long trumpets to announce the installation. A

ceremonial guard of honour is then given by soldiers dressed in ancient
uniforms who perform rifle salute with their muskets.
The crowd then pulls the chariot through central Kathmandu accompanied
by musical bands. “For others, the celebration simply marks the end of
winter and beginning of the spring and rainy seasons.”
During the festival, the idol of Seto Machhindranath is removed from his
temple at Jana Baha and carried in a palanquin to Durbar Marg from where
the actual procession starts.
People burn 108 butter lamps, for happiness and peace in their life and for
their dead relatives
Day 1
Jamal – Ason
Day 2
Ason to Basantapur Durbar Square

Day 3
Basantapur Durbar Square to Lagan (Mother of Seto Machhindranath)
Seto Machhindranath Jatra: The Ritual:
Every year in the month of Poush, the deity is bathed and repainted. The
event takes place on the eighth day of the bright fortnight of Pohel, Nepal’s
third lunar month. The god is brought into the temple’s courtyard at this
ceremony. All of the deity’s jewelry and clothing are removed. The god is
then bathed with numerous containers of cold and hot water, as well as
milk, ghee, and honey. The temple priests are in charge of all of the
actions. The presence of the living goddess Kumari at this ritual is the main
attraction.