恒河大手印偈颂

Tilopa’s Mahamudra Instruction to Naropa in Twenty Eight
Verses.
谛洛巴口传那若巴的二十八颂大手印教授

敬礼金刚空行！
Homage to the Eighty Four Mahasiddhas!
Homage to Mahamudra!
Homage to the Vajra Dakini!
敬礼八十四位大成就者！
敬礼大手印！
敬礼金刚空行母！

大手印法虽无表，然于上师具苦行，
具忍具慧那若巴，具种修心如是行。
Mahamudra cannot be taught. But most intelligent Naropa,
Since you have undergone rigorous austerity,
With forbearance in suffering and with devotion to your Guru,
Blessed One, take this secret instruction to heart.
大手印[本]无可教导，但聪慧的那若巴，
在你经受严酷的苦行中具足了忍耐和对你上师的虔诚，
幸运的人，牢记这秘密的教授。

譬如虚空无所依，大手印亦无依境，
住于任运境界中，定从系缚证解脱。
Is space anywhere supported? Upon what does it rest?
Like space, Mahamudra is dependant upon nothing;
Relax and settle in the continuum of unalloyed purity,
And, your bonds loosening, release is certain.
无论何地虚空有所依吗？虚空依于什么呢？
就像虚空，大手印也无所依。
松坦自心安住于完全任运的心相续中，
这样，束缚会自然解开，解脱是决定的。

譬如以眼观察虚空无所见，如是以自心观本净妙明心，
一切邪妄分别消除证觉地。
Gazing intently into the empty sky, vision ceases;
Likewise, when mind gazes into mind itself,
The train of discursive and conceptual thought ends
And supreme enlightenment is gained.
注视于寂寥的虚空大界时，视觉（能力）停止了。
同样的，当心识观察到心本身时，
漫生的分别思虑停止了,
无上妙智俱时证得。

譬如空中云雾散，本无住者及去者，
分别识浪生于心，观心本净浪自灭。
Like the morning mist that dissolves into thin air,
Going nowhere but ceasing to be,
Waves of conceptualization, all the mind’s creation,
dissolve,
When you behold your mind’s true nature.
就像晨雾消散于空中，
没去往哪里却消失不见了。
由自心造作而起的分别思虑的波浪也会消散，
当你证见心的真实本性的时候。

譬如空离一切色，黑白等色不能染，
妙明心亦离诸色，善恶白黑不能染。
Pure space has neither colour nor shape
And it cannot be stained either black or white;
So also, mind’s essence is beyond both colour and shape
And it cannot be sullied by black or white deeds.
虚空本身既没有任何颜色也不具任何形状，
它不会被黑白的色所沾染，
心的本质也同样超越了形色，
它不会被或善或恶的行为（黑或白的行为）所沾染。

譬如晴明日光照，千劫黑暗顿开朗，
本净妙心放光明，多劫轮回业障消。
The darkness of a thousand aeons is powerless
To dim the crystal clarity of the sun’s heart;
And likewise, aeons of samsara have no power
To veil the clear light of the mind’s essence.
长劫的黑暗无力暗淡太阳的清净光明，
同样的，漫长的轮回无力掩盖住心本质的清净光明。

虚空言说强安立，虚空究竟离言诠，
觉心虽亦强言释，究竟成就实离言。
Although space has been designated “empty”,
In reality it is inexpressible;
Although the nature of mind is called “clear light”,
Its every ascription is baseless verbal fiction.
虽然虚空被指定为“空无一物”，
实际上它是不能被语言表达的；
虽然心的本性被称作“清净光明”，
这也不过是言语上的虚言表达罢了。

要知心性本同空，无余摄尽一切法。
The mind’s original nature is like space;
It pervades and embraces all things under the sun.
心的原始本性就像虚空一样；
它遍摄于世间万法之中。

身离诸作安闲住，语离尘声空谷音，
意离思量比对法。
Be still and stay relaxed in genuine ease,
Be quiet and let sound reverberate as an echo,
Keep your mind silent and watch the ending of all worlds.
安闲下来，保持放松于离于造作的自在之中，
安静下来，让所有的声音成为他自己的回响。
保持心寂静，观照世间万相的消融。

如竹中空持此身，心合超绝言思空。
安住任运无取舍，无著心契大手印，
恒修决证正菩提。
The body is essentially empty like the stem of a reed,
And the mind, like pure space, utterly transcends the world of
thought:
Relax into your intrinsic nature with neither abandon nor control
–
Mind with no objective is Mahamudra –
And, with practice perfected, supreme enlightenment is
gained.
身体的本性是空的就像芦苇的杆。
心的本性就像纯净的虚空，完全的超越了普通分别思虑的世界。
放松身心进入你固有的本性当中，既无须舍弃亦无须控制，
没有任何目的性的心就是大手印
通过完美的修习，无上妙智即会证得。

密咒典及波罗蜜，种种经律与法藏，
各各论义宗派等，皆非光明大手印。
The clear light of Mahamudra cannot be revealed
By the canonical scriptures or metaphysical treatises
Of the Mantravada, the Paramitas or the Tripitaka;
The clear light is veiled by concepts and ideals.
大手印的清净光明不能够通过对内典、纯哲学的论义、波罗蜜或三藏的学习而被显现，
因为[心的]清净光明会被[僵化的]观念分别所掩盖。

由生分别障明印，反失所守三昧耶，
永离分别不著意，自生自灭如水波。
若顺无住无缘谛，即守破暗三昧耶。
By harbouring rigid precepts the true samaya is impaired,
But with cessation of mental activity all fixed notions
subside;
When the swell of the ocean is at one with its peaceful
depths,
When mind never strays from indeterminate, non-conceptual
truth,
The unbroken samaya is a lamp lit in spiritual darkness.
行者若拘泥于死板的戒条，真实的誓约会受到损害，
而通过中止精神上的造作，所有僵化的观念分别会自行消散。
恰如波浪自生自灭于大海。
当内心不再迷执于妄念之中，非概念的真实性
——无损的誓约像明灯一样照亮精神上的无明。

若离分别无所住，一切法藏无余见。
Free of intellectual conceits, disavowing dogmatic
principles,
The truth of every school and scripture is revealed.
从善于思虑的妄想中解脱出来，拒绝教条般的原则，
[实践于实修，这样]每一个学派和经典的实义会被揭示出来。

若依此义脱轮回，并能烧除诸罪障，
此是教内大明灯。
Absorbed in Mahamudra, you are free from the prison of
samsara;
Poised in Mahamudra, guilt and negativity are consumed;
And as master of Mahamudra you are the light of the Doctrine.
全身心投入到大手印之中，你就会从轮回之牢解放出来；
安然于大手印，罪业和烦恼就会被销毁。
并且作为大手印之师，你会是教义中的一盏明灯。

不信此义愚夫辈，彼常飘溺生死流。
未出秽苦之愚夫，应哀悯彼令依师，
得师加持而解脱。
The fool in his ignorance, disdaining Mahamudra,
Knows nothing but struggle in the flood of samsara.
Have compassion for those who suffer constant anxiety!
Sick of unrelenting pain and desiring release, adhere to a
master,
For when his blessing touches your heart, the mind is
liberated.
愚蠢的人因为他的无知，鄙弃大手印，
他们什么都不懂得只会在轮回之流中挣扎。
不断遭受[烦恼]煎熬的人们，怜悯自己吧，
厌离无情的烦恼，渴望解脱吧，忠于一位大师，
因为当他的加持（祝福）触及到你的内心时，你的心灵就会获得自由。

吁嗟乎！
流转轮回者，毫无义利唯是苦，
有所作亦无义利，观心最殊胜。
KYE HO! Listen with joy!
Investment in samsara is futile; it is the cause of every
anxiety.
Since worldly involvement is pointless, seek the heart of
reality!
嘻嘻！听我说！
在轮回中投入精力是没有希望的；它是引起一切烦恼的源泉。
既然世俗的牵绊是无意义的，去寻觅真实的心性吧！

若离执计是见王，若无散乱是修王，
若无作求是行王，若无所住即证果。
In the transcending of mind’s dualities is Supreme vision;
In a still and silent mind is Supreme Meditation;
In spontaneity is Supreme Activity;
And when all hopes and fears have died, the Goal is reached.
超离心的二元分别即是无上的见，
安闲下来寂静自心即是无上的修；
（让一切）自行变化，[不加取舍]即是无上的行为；
当所有的希望和恐惧都消亡了，即获证妙果了。

越所缘境心体现，无所住道即佛道，
无所修境即菩提。
Beyond all mental images the mind is naturally clear:
Follow no path to follow the path of the Buddhas;
Employ no technique to gain supreme enlightenment.
超脱于任何心投射之境相心自行明净；
住无所住道即是住觉者之道；
不加任何修整即可获证无上的妙智；

嗟乎！
于世间法善了知，无常法如梦如幻，
梦幻实义本无有，知则当厌离于彼，
舍诸贪嗔轮回法。
KYE MA! Listen with sympathy!
With insight into your sorry worldly predicament,
Realising that nothing can last, that all is as dreamlike
illusion,
Meaningless illusion provoking frustration and boredom,
Turn around and abandon your mundane pursuits.
唉！听我说！
洞悉你可怜的世俗窘境，
要认识到（世间）没有什么东西可以常存，它们只是些如梦般的假像，
无意义的假像只会引生伤害和厌倦，
转变自己放弃世俗中的追求。

依于山侧洞穴居，恒住无作任运境，
得大手印亦无得。
Cut away involvement with your homeland and friends
And meditate alone in a forest or mountain retreat;
Exist there in a state of non-meditation
And attaining no-attainment, you attain Mahamudra.
远离你的故土及亲友，
隐居在森林或山洞里独自禅修，
安住于无修的境界中，
成就无所得（无学之位），你即证得大手印。

譬彼大树枝分可万千，
齐根倒断万千枝分萎，
断心意根生死枝分亦全枯。
A tree spreads its branches and puts forth leaves,
But when its root is cut its foliage withers;
So too, when the root of the mind is severed,
The branches of the tree of samsara die.
大树开枝散叶，
可当它的根被砍断，它的枝叶就会枯萎，
同样的，当心识之根被切断，
轮回之树的枝叶亦会枯死。

譬彼千劫所集暗，得大明炬暗立遣，
如是自心刹那光，多劫无明障顿除。
A single lamp dispels the darkness of a thousand aeons;
Likewise, a single flash of the mind’s clear light
Erases aeons of karmic conditioning and spiritual blindness.
仅一盏灯即可驱散长劫的黑暗，
同样的，即使仅刹那证见心的清净光明，
亦可消除万年的业障和精神上的无明。

噫嘻！
有心之法不得离心义，有为之法不得无为趣，
欲达真实离心无为胜义趣，任运持心安住本明体。
KYE HO! Listen with joy!
The truth beyond mind cannot be grasped by any faculty of
mind;
The meaning of non-action cannot be understood in compulsive
activity;
To realise the meaning of non-action and beyond mind,
Cut the mind at its root and rest in naked awareness.
嘻嘻！听我说！
超离于心识的的真相不可能用心识的官能（分别心）去掌握，
离于造作的内义不能够在习惯性的造作中被领会，
若要体证离于造作的、超离于心识的真实性，
砍断心识的根部（分别住著）而休息于任运（赤裸）的觉受之中。

分别垢水自当返澄清，障修诸显亦各自寂隐，
无取舍心光发而解脱。
Allow the muddy waters of mental activity to clear;
Refrain from both positive and negative projection –
leave appearances alone:
The phenomenal world, without addition or subtraction, is
Mahamudra.
欲让精神上分别造作的浊水清澈下来，
安住于无取无舍，让一切自生自灭。
离于增减的法尔界，即是大手印。

了本无生无始习垢净，亡诸执计安住无生境，
凡所显现即是自心法。
The unborn omnipresent base dissolves your impulsions and
delusions:
Do not be conceited or calculating but rest in the unborn
essence
And let all conceptions of yourself and the universe melt
away.
无生遍存的体性能消解你的欲望和妄念，
不要自负聪明地去臆测，简单的休息在无生的体性中，
让你自身的所有妄念和世间万相自行消融。

超脱边执得殊胜见王，
超深广量得殊胜修王，
离断边品得殊胜行王，
能无所住得最殊胜果。
The highest vision opens every gate;
The highest meditation plumbs the infinite depths;
The highest activity is ungoverned yet decisive;
And the highest goal is ordinary being devoid of hope and
fear.
最高的见打开所有（法义）之门；
最高的修尽证无限深广（的境界）。
最高的行为不会受到（外缘）影响而坚定不移；
最高的果是离却希惧的平常心。

行者初得觉受如瀑流，中如恒河畅流而闲缓，
后如平水子母光明会。
At first your karma is like a river falling through a gorge;
In mid-course it flows like a gently meandering River Ganga;
And finally, as a river becomes one with the ocean,
It ends in consummation like the meeting of mother and son.
开始你的业障象河流穿过峡谷的瀑布；
中间过程它像静蜿而行的恒河流动；
最终，就像河流融汇于大海，
它圆满终止于母子光明相融会。

劣慧异生未堪善安住，可于明点气脉诸要门，
以多支分方便摄持心，调令任运安住于明体。
If the mind is dull and you are unable to practice these
instructions,
Retaining essential breath and expelling the sap of
awareness,
Practising fixed gazes – methods of focussing the mind,
Discipline yourself until the state of total awareness
abides.
心智愚钝无力修习此等教授者，用
持住必要的风息、有意识射尽风息，
专注于一缘 —— 等各种集中心智的方法
训练你自己，直到所有的觉受境界可以继续进展下去。

若依业印增现空乐明，须知加持双运之福智，
导自顶轮缓降不可泄，渐提令遍全身一切轮。
When serving a karmamudra, the pure awareness of bliss and
emptiness will arise：
Composed in a blessed union of insight and means,
Slowly send down, retain and draw back up the bodhichitta,
And conducting it to the source, saturate the entire body.
But only if lust and attachment are absent will that awareness
arise.
在服务于业印的时候，
纯粹的极乐和空性觉受将会产生。
凭依深见和技巧的善妙的结合平静自己，
缓降、任持、旋返菩提心，
将它送回源处，遍满全身。
但仅在贪乐之欲和攀著之心不存在时，如此觉受才会产生。

绝离贪故空乐明方显，长命黑发相饱如满月，
光彩焕发力大如狮子，愿共速得安住胜成就。
Then gaining long-life and eternal youth, waxing like the
moon,
Radiant and clear, with the strength of a lion,
You will quickly gain mundane power and suprem enlightenment.
而后得以长寿、黑发、相饱如月（无皱纹），
容光焕发，皮肤洁净，有着狮子般的力气，
你将很快获证世间悉地（成就）和无上的妙智。

此大手印极心要口诀，具堪能种众生恒受持。
May this pith instruction in Mahamudra
Remain in the hearts of fortunate beings.
愿此大手印的精要教授留在有幸的众生心中。

Colophon
跋：

Tilopa’s Mahamudra Instruction to Naropa in twenty Eight Verses
was transmitted by the Great Guru and Mahasiddha Tilopa to the
Kashmiri Pandit, Sage and Siddha, Naropa, near the banks of the
River Ganga upon the completion of his Twelve Austerities. Naropa
transmitted the teaching in Sanskrit in the form of twenty eight
verses to the great Tibetan translator Mar pa Chos kyi blos gros,
who made a free translation of it at his village of Pulahari on the
Tibet – Bhutan border.
 
谛洛巴口传那若巴的二十八颂大手印教授是伟大的上师、大成就者谛洛巴在克什米尔学者、智者、成就者那若巴完成他十二大苦行后，在恒河岸边附近传授给他的。那若巴以梵文二十八颂的形式将这份教授传给伟大的西藏译师玛尔巴·法慧，玛尔巴译师在他的乡村（，位于西藏—不丹交界处的）普拉哈里将它意译为藏文。

This text is contained in the collection of Mahamudra instruction
called the Do ha mdzod brgyad ces bya ba Phyag rgya chen po’i man
ngag gsal bar ston pa’i gzhung, which is printed at the Gyalwa
Karmapa’s monastery at Rumtek, Sikkim. The Tibetan title is Phyag
rgya chen po’i man ngag, or Phyag rgya chen po rdo rje’i tsig rkang
nyi shu rtsa brgyad pa.

  原文被收集在一本题名《Do ha mdzod
brgyad ces bya ba Phyag rgya chen po’i man ngag gsal bar ston pa’i
gzhung》的大手印教授集中。这本书由噶玛巴尊者（大宝法王）驻锡地锡金隆德寺出版。原文的藏文标题是Phyag rgya chen
po’i man ngag（大手印要门），或Phyag rgya chen po rdo rje’i tsig rkang nyi
shu rtsa brgyad pa（金刚大手印二十八颂）。

This translation into English has been done by Kunzang Tenzin in
1977, after transmission of the oral teaching by Khamtrul Rinpoche
in Tashi Jong, Kangra Valley, India.
  这份英译本是昆桑·丹增（Kunzang
Tenzin）经印度康拉山谷札西宗康楚仁坡切口头传授后，于1977年完成的。