---
title: "涅般道大手印瑜伽法要釋 · （一）大手印教法之由來"
description: "涅般道大手印瑜伽法要釋是藏传佛教重要论典，由白莲花造论，光明心尊者注释。该论形成于西藏佛教后弘期，属大手印法门核心教法之一。内容系统阐述实相大手印的见地、修持与证果，强调直观心性、解脱轮回的禅修次第。其在噶举派中具有崇高地位，被视为实修指导的权威释论，对藏传佛教心性哲学与瑜伽实践影响深远。"
url: "https://rushiwowen.co/en/r/cmex91bo60avul404vl0dcyfa"
---

### （一）大手印教法之由來

> Origin of the Mahamudra Teachings

東方持贈西方之禮品，其哲學及宗教史乘之更足重視者，莫本書若，即於研習持心術所謂瑜珈者之學人，亦罕有較本書尤堪寶貴者。書中含攝若干甚深東方密法之菁英，并非陳舊遺佚得諸一度昌盛而久歸堙滅之文化殘蹟中者，乃為歷代秘傳不絕以迄於今之教法也。

> Among the gifts from the East to the West, none is more significant in terms of philosophy and religious history than this book. Even for those studying the discipline of yoga—the art of mastering the mind—rarely is there a work more precious than this one. It contains the essence of profound Eastern esoteric teachings, not as mere relics from a once-flourishing but long-lost culture, but as a living tradition passed down in secret through the generations to this very day.

本書所載大手印法要之教義，在耶教未入歐洲之前，早經古代印度婆羅門教及佛教，選授少數優秀教徒。徵諸源出印度之藏土傳說，佛教聖哲莎喇哈大師（以歷史言，其實在年代約略難定），或曾在紀元前第一世紀，宣說此法，彼時已屬古學，直接傳自遠古之聖。其後經諸上師燈傳不絕，成為悠久光榮之系統。大師者，僅彼中上師之一耳。

> The teachings of Mahamudra contained in this book were transmitted to a select few disciples by the ancient Indian Brahmanism and Buddhism long before Christianity entered Europe. According to Tibetan traditions originating from India, the Buddhist sage Master Saraha (whose exact historical dates are difficult to determine) may have expounded this method in the first century BCE, by which time it was already an ancient teaching, passed down directly from sages of remote antiquity. Thereafter, it was transmitted unbroken through successive masters, forming a long and glorious lineage. Master Saraha was but one among those masters.

據傳此種教法，經由莎氏大弟子龍樹菩薩，（約當紀元後三百四十四至四十六年）及菩薩諸門徒，一脉相傳，純用口授。迨至紀元後十一世紀，當喀覺宗創始人瑪爾巴尊者，自巽本土西藏雪嶺高原，遠往印度平原，尋求聖智之時，印度佛教智哲那洛巴尊者，即以此教法授之。

> It is said that this teaching was transmitted orally through a single lineage, from the great disciple of the Buddha, the Bodhisattva Nāgārjuna (circa 344–46 CE), and his disciples. By the 11th century CE, when the founder of the Kagyu school, the Venerable Marpa, traveled from the snowy plateaus of Tibet to the plains of India in search of sacred wisdom, the Indian Buddhist master Nāropa imparted this teaching to him.

那學大手印教法於諦洛巴尊者，蓋十世紀中葉最享盛名之上師也。諦則按喀覺宗傳述，為無上佛金剛持尊所心授。金剛持尊者，秘密名號，所以表神秘威權之意。

> He studied the Mahamudra teachings under the venerable Tilopa, who was the most renowned master of the mid-tenth century. According to the Kagyu tradition, Tilopa received these teachings directly from the supreme Buddha Vajradhara. Vajradhara, a secret name, signifies profound mystical authority.

喀覺宗之傳述，如說明之，實含有該宗枯恃，金剛持尊，心傳諦氏，俾其輾轉付囑成為藏土喀覺宗上師新系基本教法之意。此法流傳印土，既遠在諦氏之先，則如是說明，或較確切，即已故喀齊達瓦桑杜喇嘛，亦不無心傾此意。

> The transmission of the Kagyu lineage, as explained, truly contains the essence of the tradition's reliance on the Vajradhara lineage, the mind-to-mind transmission from Tilopa, enabling its successive entrustment to become the foundational teaching of the new lineage of Kagyu masters in Tibet. Since this teaching lineage was already widespread in India long before Tilopa, such an explanation may be more accurate. Even the late Kachö Dawa Sangdu Lama was not without an inclination toward this understanding.

喀覺系上師，人間以諦為首，并以金剛持尊為天上根本導師。傳燈次第，在「西藏瑜珈大師密喇熱巴尊者傳」中，敘述甚詳。傳之英譯本，為註釋最完善之一種，堪為與大手印法要兼習之用。密喇熱巴尊者，為瑪爾巴尊者之傳缽弟子，據傳中所述，以修大手印教法，而即身證得佛果。現在西土瑜珈各宗教徒，咸視為名列史籍最大瑜珈師中之一人。

> The Kagyu lineage masters regard the Buddha as the supreme teacher in the human realm, and Vajradhara as the ultimate root guru in the celestial realms. The transmission lineage is described in detail in \*The Life of the Tibetan Yogi Milarepa\*. Among its English translations, the most extensively annotated version is particularly suitable for studying alongside the essential teachings of Mahamudra. Milarepa was the principal disciple of Marpa. According to his biography, through practicing the Mahamudra teachings, he attained Buddhahood in a single lifetime. Today, yogis across various traditions in the West regard him as one of the greatest yogis recorded in history.

考諸藍色紀事，（藏史中最可信徵之一種）藏土大手印哲理之上乘學派，有藏譯大手印教法三種，均源出印度稿本。第一種為尼路巴大師所留傳，第二種區為上下兩分，上分為印度學者卡納入藏時所傳，下分則為尼泊爾佛教徒阿修小住烏省時所傳。此外尚有較晚之本，經藏土尼耶利地方之那波顯達，譯成藏文，那波曾到印度，并與卡納相晤。

> Examining the Blue Annals (one of the most reliable historical records of Tibet), the highest philosophical school of Mahamudra in Tibet includes three Tibetan translations of Mahamudra teachings, all originating from Indian manuscripts. The first was transmitted by the master Naropa. The second is divided into two parts: the upper part was transmitted by the Indian scholar Kāṇha when he entered Tibet, while the lower part was transmitted by the Nepalese Buddhist Asu during his brief stay in U Province. Additionally, there is a later version translated into Tibetan by Nāropa of Nyari in Tibet, who traveled to India and met with Kāṇha.

最先密教改進者，阿底峽尊者，（梵名燃燈智）紀元後一千零三十八年，自印入藏，力自宣說大手印哲理在瑜珈學上之重要性，遂為藏中第一導師。意彼亦如下世紀初葉之密喇熱巴尊者，為一善闡實施大手印教法功德之大師。其後有唐大師另譯之藏本，惟唐於教法之傳布，似未盡力耳。瑪爾巴尊者，亦自印度原書，（想係梵文）重譯藏文。其他瑜珈行者之譯大手印教法者，尚有大日喇喜達，尼路巴，雷冲，（即為密喇熱巴尊者作傳者）等三大師。至我人之刪訂本，係白蓮花祖師在十七世紀時所編。彼時藏中譯本，為數甚多，而其中舛誤百出，祖師於一一核訂後，始事編纂。本書之造論因緣分云：編者以本文顯有甚多擅改篇段，混充錄自各經論者，經於編時盡行刪除，以大都難以置信故。

> The first reformer of esoteric Buddhism, Master Atisha (Sanskrit name: Dipamkara Shrijnana), entered Tibet from India in the year 1038 AD. He vigorously advocated the importance of the Mahamudra philosophy in the study of yoga, thus becoming the foremost teacher in Tibet. It is believed that he, like Master Milarepa in the early centuries that followed, was a great master skilled in elucidating and implementing the merits of the Mahamudra teachings. Later, Master Tang produced another Tibetan translation, though it seems Tang did not fully exert himself in spreading the teachings. Master Marpa also retranslated the text into Tibetan from the original Indian source (likely Sanskrit). Among other yoga practitioners who translated the Mahamudra teachings were the three great masters: Mahavairocana Raksita, Naropa, and Rechung (the biographer of Master Milarepa). As for our revised edition, it was compiled by the White Lotus Guru in the 17th century. At that time, there were numerous Tibetan translations, many of which were riddled with errors. The guru meticulously verified each one before undertaking the compilation. The section on the reasons for composing this treatise states: The compiler, finding that the text contained many unauthorized alterations and passages falsely claimed to be extracted from various sutras and treatises, removed them all during editing, as most were deemed unreliable.

上乘為結晶於本文內之教法，自史前由上師逐代相傳，以至現代之經過，至可信徵也。

> The supreme teachings, crystallized within the original texts, have been passed down from master to disciple since prehistoric times, continuing to the present day—a tradition that is highly credible and well-attested.