04-噶举派与大手印

- David Seyfort Ruegg. Buddha-Nature, Mind and the Problem of Gradualism in a Comparative Perspective. London: School of Oriental and African Studies, 1989.（大手印与中观关系的哲学分析；顿渐问题的比较研究）

Tsangnyön Heruka. The Life of Milarepa, trans. Andrew Quintman, introduction by Donald S. Lopez Jr. New York: Penguin Classics, 2010；另见 Lobsang P. Lhalungpa (trans.), The Life of Milarepa. New York: Dutton, 1977。Quintman 译本所据为电子书，无印本页码，只能按章引；其卷首作者介绍作"TSANGNYÖN HERUKA (Gtsang Smyon Heruka, 1452-1507)"，与下引刘立千本所记生卒合。Lhalungpa 译本未见。本注其余所据为两种汉译（刘立千译注《米拉日巴传》、张澄基译《密勒日巴尊者传》，二者为同书别译）与《The Life of Marpa the Translator》（Nalanda Translation Committee 译，Prajñā Press 與 Shambhala, 1982）。马尔巴三次赴印见后书第二章，其标题即作“MARPA TRAVELS TO INDIA THREE TIMES and undergoes hardships for the sake of the dharma”，文中马尔巴自道“I went to India three times”，临别摩揭陀时复自陈“In this life, I have come three times to India from Tibet—the first time for twelve years, the second time for six years”。惟 1042、1059、1073 三个年份不在该传记内（三写皆零命中）：传记给的是历时而非绝对纪年，三数当出现代学者的历算，本注不为之担保。藏纽·赫鲁嘎的身世据刘立千译注本译后记：作者桑杰坚赞，后藏人，别名藏宁赫鲁迦乳毕坚金；“藏宁”意为后藏疯子，“赫鲁迦”是胜乐金刚佛名，“乳毕坚金”译为骨饰者；生于第八饶迥壬申年（明景泰三年，1452），卒于第九饶迥丁卯年（明正德二年，1507），与正文所记合。同处并记米拉日巴逝世在十二世纪初而本书成书在十五世纪末，相隔三百余年，正文“这部传记本身是十五世纪的创作”于此有据。

Takpo Tashi Namgyal. Mahamudra: The Quintessence of Mind and Meditation, trans. Lobsang P. Lhalungpa. Boston: Shambhala, 1986（大手印最重要的传统论著之一；作者达波扎西南杰生卒年据书前导言作 1512 至 1587，正当十六世纪。所据为 Motilal Banarsidass 德里重印本，首版印度版 1993，2001 年重印，ISBN 81-208-1064-3，页码从原本）。果大手印之即是成佛，书前导言言之最明：所谓基大手印"pervades all sentient beings as their inherent"佛性，而"the actual mahamudra realization, the fruition mahamudra, [is] considered to be the enlightenment of all the buddhas"。正文所谓把本有者认出来，见书内第 232 页："If at this moment one wishes to achieve liberation from the cycle of existence, one must recognize ordinary mind, for it is the root of all things"；同页释此心曰"consists of luminous clarity, intrinsic purity, and a self-existing state that is unmodulated and unpolluted"，即明空觉性之谓；又引一续文曰"The intrinsic nature of ordinary mind is supreme fruition……It is the threefold enlightenment [trikaya]"。按此书标此位之名一以"ordinary mind"为之。另见 B. Alan Wallace, "The Dialectic Between Religious Belief and Contemplative Knowledge in Tibetan Buddhism," in Roger R. Jackson and John J. Makransky (eds.), Buddhist Theology: Critical Reflections by Contemporary Buddhist Scholars. Richmond, Surrey: Curzon, 2000, pp. 203–214。书内第 205 页述噶玛恰美（Karma chags med）依大手印与大圆满之法，主张径以亲身审察心性来得见地，不先经长年的经论辩学；第 208 页述宗派相訾：有格鲁学者视"doctrines concerning Mahāmudrā and Atiyoga"为"profoundly flawed and ineffective for the attainment of nirvāṇa"，宁玛一方则谓依格鲁中观见者所证只是"partial" or "trivial" emptiness

《中阴救度》（Bar do thos grol）英译见 Gyurme Dorje (trans.), The Tibetan Book of the Dead: The Great Liberation by Hearing in the Intermediate States, ed. Graham Coleman with Thupten Jinpa (London: Penguin Classics, 2005；2006 美国首版)。伏藏归属见该本扉页，径题"Revealed by Tertön Karma Lingpa"，并系其出世于十四世纪；书中并释伏藏（treasure-teachings）分地藏（sa-gter）、意藏（dgongs-gter）诸类。该本涉那洛六法者仅一处，在词条"噶举"之释文，谓噶举兼修显密而"There is a particular emphasis on the Great Seal (Mahāmudrā) system of practice and on perfection stage practices such as the Six Yogas of Naropa"：是列举噶举之修法，非论六法与中阴教法的关系。传承一层见 Francesca Fremantle & Chögyam Trungpa (trans.), The Tibetan Book of the Dead: The Great Liberation Through Hearing in the Bardo (Boston: Shambhala, 1975) 创巴所撰导论："Karma-Lingpa belonged to the Nyingma tradition but his students were all of the Kagyü tradition… This transmission was kept alive in the Surmang monasteries of the Trungpa lineage, and from there it spread back into the Nyingma tradition"。导论并谓噶玛林巴以此法初传第十三世噶玛巴 Dödül-Dorje，再传第八世创巴；然第十三世噶玛巴是十八世纪人，与十四世纪的噶玛林巴年代不相及，此节待考，正文不取。该本涉那洛六法者只在书末注二，谓颇瓦（'pho-ba）为那洛六法之一，不论六法与中阴教法的关系。（旧版此注称"那洛六法与宁玛传统的关系见译本导论"，导论实无那洛六法之语，所论是伏藏的传承归属，今依原书改正。）