前述「八成就法」中的第二修行法—蓮花語中，有以無量 光佛、無量壽佛與寂靜忿怒觀音為主題的修持法。除了這八 成就法之外，蔣貢康楚在《大寶伏藏》中又收錄了數量可觀 的長壽修法。以下僅簡要介紹，日後將再以專文探討長壽修
58 Achard (2008: 269-270), Enlightened Rainbows: The life and Works of Shardza Tashi Gyeltshen, Leiden: Bill.
法。希求長壽的概念在佛教發展的早期並不被鼓勵，佛教多 半刻意地從繁瑣的婆羅門儀式的文化脈絡中區隔出另一套簡 約寡欲的修行系統。到了大乘佛教階段，其宣揚的重心也轉 移至菩提心與菩薩道的實踐。這個特質為後來的金剛乘佛教 所傳襲並加上發揚光大；因此在不背離解脫的終極關懷的思 維下，相應的自利利他的儀軌與修法也蓬勃發展。檢視西藏 的寧瑪派的發展史，與長壽有關的教授法與儀式特別的引人 注目。這或許與蓮花生大師被認為是阿彌陀佛的化身的信仰 有關。
邁向長壽修行的第一步是接受長壽佛灌頂。這通常是頗 具規模的公開灌頂儀式，不過也可見於個人修行的進度表當 中。這類儀式的要點在於凝神關注於長壽佛或與之同家族的 菩薩或度母等59，配合持咒觀想與食用長壽甘露、長壽藥丸或 餅等聖化後的象徵物，受灌頂者與神聖能量因而合一。當有 親人受疾病之苦或在病危之際，喇嘛也經常被要求為病人施 行長壽灌頂。雖然這對疾病本身或無直接治療的用處，但對 病人與其家屬在心靈方面卻有莫大的緩解憂悲苦惱的療效。
與長壽修法密切相關的另一組教法是「不死」('chi med) 成就的修法。這個詞經常伴隨著長壽或者虹光身一起出現，
例如 tshe sgrub 'chi med 或'chi med 'ja' lus。若以「不死」('chi med)為關鍵詞測試，在《大寶伏藏》可發現有 455 筆相應的
59 最常見的為長壽三尊，即無量壽佛 (Tshe dpag med)、白度母 (sGrol dkar) 和尊勝佛母 (rNam rgyal ma)。
資料。雖顯著的低於「長壽」(tshe sgrub) 的 644 筆，但相較 於「萃取精華」(bcud len)的 96 筆資料來說，都是相當可觀的 數量。60 Schaeffer (2002)的比較文獻研究指出，西藏佛教所流 傳的不死成就修法極可能與中世紀印度成就者—Nātha Siddha 中的哈達瑜伽(Haṭha-yoga)教法有很深的淵源。兩個傳統的教 法中有大量共通的詞彙。特別值得注意的是有關「即身解脫」
(srog thar)的概念。61
上述養生修持方法中，提及了氣、脈的運用，成效方面 指向可修成虹光身等。雖然這些教法中並未將重點置於此，
不 過 我 們 仍 應 追 溯 「 微 細 身 」 的 轉 化 概 念 從 何 而 來 呢 ？ White(2004)指出中世紀印度成就者傳統(Siddha Traditions)中 提倡結合密續的修持、瑜伽以及煉金術的淬鍊而轉化凡人為 理想的聖者。從印度宗教文化的角度來說，凡夫希望擁有一 個不受死亡束縛之身的願望，最早可溯及大約西元前 1200 年 的 《 梨 俱 吠 陀 》(Rig-veda) 文 獻 中 。 在 《 阿 噠 婆 吠 陀 》 (Atharva-veda)中，學者也發現大量使用咒語與藥方來恢復病 人健康的醫療讚頌。後來的《阿育吠陀》醫學繼承了《阿噠 婆吠陀》傳統並發展出有名的回春療法—Rasayana。在《泰狄 梨耶奧義書》 (Taittiriya Upaniṣad) 中有關於「五種身」62 或
60 http://rtz.tsadra.org/index.php/Main_Page, 2017/09/20.
61 Schaeffer (2002: 515-533), “The Attainment of Immortality: From Nāthas in India to Buddhists in Tibet” in Journal of Indian Philosophy 30.
62 所謂「五種身」亦即的肉身(anna-maya)、氣息身(prāṇa-maya)、意身 (mano-maya)、識身(vijñāna-maya)以及自成樂身(ananda-maya)。
五種我的解釋；即從需要食物來維繫的物質身到逐漸微細、
抽象的身體。此書中還談到了微細身的內在剖析—由一個中 脈、以及從中脈往四方擴展的各支脈所組成。63
西藏密續佛教的身體觀，繼承了印度文化宗教中微細身 的概念並加以擴充解釋。作為密續發展後期的代表，《時輪金 剛續》文獻中有詳盡、系統性的針對身體的論述。Wallace (2009) 曾指出密續佛教的論述足以證實身體除了是物質肉身之外，
也涵蓋了非物質的意念狀態乃至純淨的無二本覺。64 這對於 身體的討論提供了一個更開闊的空間。從時輪密續的角度來 看，達到純淨佛果有諸多異名，如成就智慧身(jñāna-kāya)、
俱 生 身(sahaja-kāya) 、 大 樂 身 (mahāsukha-kāya) 或 清 淨 身 (viśuddha-kāya)。而所謂的智慧身是已解脫無名煩惱的束縛與 意識的層層障礙且不受物質限制而展現光明。可說是將大乘 佛教的空性、無我概念延伸至無身心二元組合，亦即從五蘊 身心超脫的無質礙狀態。而正因為這種無質礙狀態使得智慧 佛身得以遍佈一切時、一切處，如虛空般存在於各種物質世 界。據此，圓滿智慧身的法藥可以廣義的包羅佛陀的教法。
63 類似的概念在早期的印度奧義書類的文獻中、同時期的希臘文書中以及 晚近出土的西元前一世紀的道教文獻中都也有類似的概念。見 Geoffrey Samuel (2013: 33-47), “The Subtle Body in India and Beyond” in Religion and the Subtle Body in Asia and the West, edited by G. Samuel and J.
Johnston, London& New York: Routledge.
64 Vesna Wallace (2009:45-60), “Why is the Bodiless (anaṅga) Gnostic Body (jñāna-kāya) Considered a Body” in Journal of Indian Philosophy, 37.
由氣、脈、明點所構成的微細身在不同教派傳統中各有具特 色的禪修方法與運用。限於篇幅無法在此多加詳述，擬待日 後另闢專文探討。
四、結語
西藏密續佛教是印度豐富的宗教文化交融的產物。在這 些可辨視的痕跡中，我們應釐清的是密續佛教如何詮釋運用 這些技術的意義與目的；乃至透過各種不同的方法來達到身 心的整合。藉由此活力充沛的身心整體進而成為導向解脫、
不受三毒煩惱束縛之果的道器。猶如煉金術的運用，經由再 三的淬鍊而轉化物質存在的形式與特質。
寧瑪派的養生長壽修法，是一種從食物或礦、植物中提 取精華以取代凡常食物的方法。透過儀式的聖化，這些大自 然精華轉化為甘露，滋養瑜伽師的生命使之得以長壽、少病 苦，而其最終目的是為了延長修行的時間與解脫的機會，並 非為了世俗利益或希求永生不死。本文從藥草、礦石運用的 角度來理解寧瑪派伏藏師的療癒信仰，並未觸及密續佛教中 處理邪靈侵擾而致病的議題。這面向的討論需考慮物質與精 神之間更錯綜複雜的交互作用。由於本文涉及的議題甚廣，
無法一一在此初探性質的單篇論文中詳細探究。筆者擬於未 來的研究中繼續探索其奧秘。《時輪金剛續》中也有相當的篇 幅處理本文所關心的養生療癒的方法，與西藏本土出現的伏 藏文獻之間的關係，也有待進一步釐清。
參考書目
一、藏文文獻
1. Guru Chos kyi dbang phyug.
bCud len gyi cho ga mchog tu zab pa’i gdams pa, in Rin chen gter mdzod chen mo, New Delhi: Shechen Publications, vol.30, pp.671-688,2007-2008.
bDud rtsi shug pa’i bcud len, in Rin chen gter mdzod chen mo,New Delhi: Shechen Publications, vol.30, pp.689-699,2007-2008.
2. Rig 'dzin rGod ldem can
Zhi byed dkar mo bdud rtsi cong zhi’i bcud len, in Rin chen gter mdzod chen mo, New Delhi: Shechen Publications, vol.30, pp.701-718,2007-2008.
3. Sangs rgyas gling pa
bdud rtsi cong zhi’i bcud len, in Bla ma dgongs 'dus, , Delhi:
konchhog lhadrepa,vol.7, pp.283-334.
二、外文著作
Achard, Jean-Luc. 2008. Enlightened Rainbows: The Life and Works of Shardza Tashi Gyeltsen, Leiden: Brill, pp.
269-270.
Aris, M., 1989. Hidden Treasures and Secret Lives, London:Kegan Paul International.
Barron, R. tr., 2003. The Autobiography of Jamgon Kongtrul: A Gem of Many Colors, New York：Snow Lion, pp.521-526.
Cantwell & Mayer. 2015. “Authors and Editors in the Literary Traditions of Asian Buddhism” in Journal of the International Association of Buddhist Studies, vol.
36/37·2013/2014(2015), pp. 195-204.
Cabezon, J. I. 2001. “Authorship and Literary Production in Classical Buddhist Tibet” in Changing Mind:
Contributions to the Study of Buddhism and Tibet, in Honor of Jeffrey Hopkins, edited by Guy Newland, New York: Snow Lion, pp. 233-263.
Davidson, R. 2005. Tibetan Renaissance: Tantric Buddhism in the Rebirth of Tibetan Culture, New York: Columbia University Press, pp. 84-116.
Dalton, J. 2004. “The Development of Perfection: The Interiorization of Buddhist Ritual in the Eighth and Ninth Centuries” in Journal of Indian Philosophy, 32: 1-30.
Doctor, A, 2005. Tibetan Treasure Literature, New York: Snow Lion.
Dudjom Rinpoche 1991. The Nyingma School of Tibetan Buddhism, translated & edited by Gyurme Dorje and Matthew Kapstein, Boston:Wisdom Publications.
Eimer H. & Germano D. 2002. The Many Canons of Tibetan Buddhism, Leiden: Brill.
Garrett, F. 2008. Religion, Medicine and the Human Embryo in Tibet, London & New York: Routledge.
—— 2009. “The Alchemy of Accomplishing Medicine (sman sgrub): Situating the Yuthok Heart Essence Ritual Tradition” in Journal of Indian Philosophy 37 (3), pp.
207-230.
—— 2010. “Tapping the Body’s Nectar: Gastronomy and Incorporation in Tibetan Literature” in History of Religions 49 (3), pp. 300-326.
—— 2011. “Eating Letters in the Tibetan Treasure Tradition”
Journal of the International Association of Buddhist Studies 32 (1-2), pp.85-113.
Gerke, B. 2012a. Long Lives and Untimely Deaths: Life-span Concepts and Longevity Practices among Tibetans in the Darjeeling Hills, India, Leiden: Brill.
—— 2012b. “Treating Essence with Essence: Re-inventing bcud len as Vitalising Dietary Supplements in Contemporary Tibetan Medicine” in Asian Medicine 7, pp.196-224.
—— 2012 (2013). “Treating the Aged” and “Maintaining Health”: Locating bcud len Practices in the rGyud bzhi in JIABS 35: 1-2, pp. 329-362.
Gyatso, J. 1986. “Signs, Memory and History: A Tantric Buddhist Theory of Scriptural Transmission” in Journal of the International Association of Buddhist Studies, vol.9.2, pp.7-35.
—— 1993. “The Logic of Legitimation in the Tibetan Treasure Tradition” in History of religions, vol. 33.2, pp.93-134.
—— 1996. “Drawn from the Tibetan Treasure: The gter ma literature” in Tibetan Literature: Studies in Genre, edited by J. Cabezon & R. Jackson, New York: Snow Lion, pp.147-169.
—— 1998. Apparitions of the Self, Princeton: Princeton University Press.
—— 2013. “Experience, empiricism, and the fortunes of authority” in The Tibetan History Reader, New York:
Columbia University Press.
—— 2015. Being human in a Buddhist world: an intellectual history of medicine in early modern Tibet, New York: Columbia University Press.
Jacoby, S & Terrone, A. 2009. ed. Buddhism Beyond the Monastery: Tantric Practices and their Performers in Tibet and the Himalayas, Leiden: Brill.
Kapstein, M. 2000. “The Purificatory Gem and Its Cleansing: A Late Polemical Discussion of Apocryphal Texts” in Tibetan Assimilation of Buddhism, Oxford: Oxford University Press, pp.121-137.
—— 2006. The Tibetans, Oxford: Blackwell Publishing.
Mayer, R. 2015. “gTer ston and Tradent: Innovation and Conservation in Tibetan Treasure Literature” in Journal of the International Association of Buddhist Studies, vol.
36/37·2013/2014(2015), pp. 227-242.
Meyer, F. 2003. “The Golden Century of Tibetan Medicine” in Lhasa in The Seventeenth Century: The Capital of the Dalai Lamas, Leiden: Brill, pp.99-117.
Miller, T. 2013. Exploring the Mind Body Connection within the Tantric Tradition of Chakra Opening, Dissertation of The Chicago School of Professional Psychology.
Mrozik, S. 2007. Virtuous Bodies: The Physical Dimensions of Morality in Buddhist Ethics, New York: Oxford University Press.
Samuel, G. 1993. Civilized Shamans
：
Buddhism in Tibetan Societies, Washington & London: Smithsonian Institute Press.Schwieger, P. 2010. “Collecting and Arranging the gTer ma Tradition:Kong sprul’s Great Treasure of the Hidden Teachings” in Edition, éditions: l’écrit au Tibet, évolution
et devenir, edited by A. Chayet, C. Scherrer-Schaub, F.
Robin, J.-L. Achard, etc., Collectanea Himalayica 3,
München : Indus Verlag, pp. 321-335.Smith, G. 2001. Among Tibetan Texts, Boston:Wisdom Publications.
Schaeffer, K. 2002. “The Attainment of Immortality: From Nāthas in India to Buddhists in Tibet” in Journal of Indian Philosophy 30, pp. 515-533.
—— 2003. “Textual Scholarship, Medical Tradition, and Mahāyāna Buddhist Ideals in Tibet” in Journal of Indian Philosophy 31, pp. 621-641.
—— 2006, “Ritual, Festival and Authority Under The Fifth Dalai Lama” in Power, Politics, and the Reinvention of
Tradition Tibet in the Seventeenth and Eighteenth Century, Leiden: Brill, pp. 187-202.
Thondup Rinpoche, 1997. Hidden Teachings of Tibet, Boston:
Wisdom Publications.
van Schaik, 2008. “A Definition of Mahāyoga: Sources from the Dunhuang manuscripts” in Tantric Studies 1, pp. 45-88.
Wallace, V. 1995. “Buddhist Tantric Medicine in the Kālacakratantra” in Pacific World, no.11, pp.155-174.
—— 2009. “Why is the Bodiless (anaṅga) Gnostic Body (jñāna-kāya) Considered a Body” in Journal of Indian Philosophy, 37, pp.45-60.
Walter. M. 1980. “Preliminary Results from a Study of Two Rasāyana Systems in Indo-Tibetan Esoterism” in Tibetan Studies: in honour of Hugh Richardson, edited by M. Aris
& Aung San Suu Kyi, New Delhi: Vikas Publishing House, pp.319-324.
—— 1992. “Jābir, The Buddhist Yogi-Part One” in Journal of Indian Philosophy 20, pp. 425-438.
—— 1996. “Jābir, The Buddhist Yogi-Part Two: Wind and Immortality” in Journal of Indian Philosophy 24, pp.
145-164.
Zysk, K. 1993. “The Science of Respiration and the Doctrine of the Bodily Winds in Ancient India” in Journal of the American Oriental Society 113.2, pp. 198-213.
三、中文著作
斗嘎，2001。〈論佛教對藏醫學的影響〉，《青海民族學院學報》
27.2，頁 12-17。
布頓，《佛教史大寶藏論》，郭和卿譯，北京：民族出版社版，
1986，頁 169 。
許明銀，2012。〈身體曼荼羅〉，《新世紀宗教研究》11.2，頁 143-163。
趙富學，王發斌，格桑卓瑪，2014。〈藏傳佛教薩迦式傳統修 行煉身方法考述〉，《西藏研究》3，頁 47-54。
盧亞軍譯，1997。《柱間史》，蘭州：甘肅民族出版社。
Longevity, Healing and Liberation in Treasure Literature of the rNying ma School in Tibet
Mei, Ching Hsuan
Assistant Professor, Dharma Drum Institute of liberal Arts, Buddhist Studies Department
Abstract
The longevity practices are means that extract essences from daily food, minerals or plants in order to substitute ordinary food.
Through ritual scarification, these natural essences turn into amrita that foster yogi’s live. The goals of these types of techniques are meant to prolong time for religious trainings or enhance chance of achieving liberation rather than longing for worldly benefit or immortal. The discussed texts in this study are regard to esoteric teachings that assimilate within Tibetan Buddhism, especially those topics of sman sgrub and bcud len in treasure literature (gter ma). Two relevant fields in this work are Tibetan treasure literature and traditional medicine. I examine teachings of three rNying ma treasure revealers and try to clarify the relationship between Tibetan Buddhist teachings and medical practices. The purpose of this study is to explore how these