( (( 若你自十二年的三昧中出定，卻仍執執不忘十二年前的咖哩，那麼就是到山上禪修，也是沒有多大分別 )))
摰友們，記住薩惹哈！
無生的究竟義諦只存在上師的唇間。
了悟上師之語的究竟本性，心即無死，身亦不老。
薩惹哈是位空行母之子，出生於婆羅門之家，降生地於東印度一個名叫羅里的地方。薩惹哈雖然身為婆羅門，卻對佛陀的教法卻具有無上的信心。由於他聽過無數的上師宣說佛法，因此對密續有極深的信仰。白天他修習印度教法，晚上則修持佛法。他還有一個愛喝酒的嗜好。
當其他婆羅門發現他的這個嗜好時，一向嚴守正統戒律的同門群起指責他，並呈請國王惹拿巴拉放逐他。國王說:「他是一個十五萬個鄉鎮的城主，不能隨便驅逐。」於是國王帶領大家一起去勸戒薩惹哈。國王斥責薩惹哈，說他喝酒的嗜好破壞了婆羅門的聲譽，希望他能戒除。薩惹哈答道:「我不喝酒，陛下若不信，請召集眾婆羅門及人民，我能證明給他們看。」 ⋯⋯
國王於是召集全國文武百官及所有婆羅門的教徒，聚集在一起。薩惹哈預備了一個裝滿熱油的大油鍋，發誓說:「若我喝酒，則當我的手放進熱油裡，會被熱油燙焦，如果不然，就證明我是不喝酒的人。」說完話後，他就把手放進油鍋裡，但手一點燙傷的痕跡都沒有。國王反問四周的婆羅門:「你們還認為他有喝酒嗎？」教徒們卻肯定地說:「他確實有喝酒。」
薩惹哈無奈，只好又端起熱油，一飲而盡，他仍絲毫未損，但眾教徒仍堅持原議。薩惹哈又提出另一種試驗方式:「若你們還是堅持己見，那麼請你們當中任何一位和我一起跳進水槽裡，誰下沈誰就是喝酒的人。」，結果，薩惹哈沒沈入水中，反而是另一位婆羅門咕嚕嚕地往下沈，因此大家終於改口說：「薩惹哈沒有喝酒。」
薩惹哈為了取信大眾，又提出另一種測試的法子:「如果大家仍不相信我沒喝酒，我們可以秤秤看，看誰比較重，如果我重的話，就表示我沒喝酒。」婆羅門在另一邊放上三塊鐵，每一塊鐵的重量與人的重量相當，結果薩惹哈的身體甚至比六塊鐵還要重。國王看到尊者示現如此的神通就說：「若一個人能修持到如此的成就，他愛喝酒，就隨他去吧!」
於是國王領著眾婆羅門教徒向薩惹哈禮拜，並且請他加持傳法。薩惹哈便以之後著名的「金剛歌三循環」( 三首道歌 )來教授國王、王后和所有人。大家得到尊者的傳法後，都放棄了原有的修行，轉而成為佛教徒。國王和他的官員們更因修習密法，都獲得了成就。
薩惹哈後來與一位年僅十五歲的女孩結婚，而且和她離開了國家，到無人居住的地方隱居修行。他的佛母隨侍在側，照顧尊者的飲食起居。有一天，薩惹哈對其云：「我想吃咖哩和蘿蔔。」當其佛母為他預備好蘿蔔混合咖哩端去給他時，他已入定了。佛母為了不打擾他的禪定，只好離開。
尊者這一入定，竟長達十二年之久。
出定後，卻向佛母問：「我的咖哩及蘿蔔呢？」
佛母云：「你這一入定就長達十二年，我怎能保留這些食物呢？何況現在是春季，已經不產蘿蔔了，臨時要找也沒有了!」
薩惹哈於是說：「那麼我要到山上去禪修。」
佛母於是說：「身體的隔離並非真正的獨居。」
「脫離一切名相、成見、概念才是最殊勝的禪修。你從十二年的三昧中出定，卻仍執執不忘十二年前的咖哩，那麼就是到山上禪修，也是沒有多大分別。」薩惹哈經其佛母一提點，猶如醍醐灌頂，大聲贊同：「對！對！所言甚是！」於是他更勇猛精進禪修，放棄了偏執，回到了明心的本來面目。
不久，薩惹哈體驗了佛法的精義，證得成就，過著無我利他的生活，在其救度了無量無邊的眾生之後，即和佛母進入空行淨土。
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誠如偉大的聖者薩惹哈所說：「此刻，我們就如同泥濘的池塘，滿是淤泥。」那就是我們現在的樣子，不斷地產生焦慮、希望、恐懼、沮喪、憤怒、昏沉，如同泥濘的池塘。
─ 宗薩欽哲仁波切
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一切有關真理的概念中，都沒有真理的蹤影。─薩惹哈
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有多部《般若經》均以「贊般若波羅蜜偈」作為其序文。
梵本《二萬五千頌般若經、梵本《八千頌般若經》、《善勇猛般若經》等。
這些《般若經》可能由龍樹之上師大成就者羅睺羅跋多羅( 薩惹哈Saraha)
所結集。
大智度論卷十八保存密宗成就者，
龍樹菩薩之上師薩惹哈所書之＜贊般若波羅蜜偈＞：
1般若波羅蜜，實法不顛倒，念想觀已除，言語法亦滅。
2無量眾罪除，清淨心常一，如是尊妙人，則能見般若。
3如虛空無染，無戲無文字，若能如是觀，是即為見佛。
4若如法觀佛，般若及涅盤，是三則一相，其實無有異。
5諸佛及菩薩，能利益一切，般若為之母，能出生養育。
6佛為眾生父，般若能生佛，是則為一切，眾生之祖母。
7般若是一法，佛說種種名，隨諸眾生力，為之立異字。
8若人得般若，議論心皆滅；譬如日出時，朝露一時失。
9般若之威德，能動二種人：無智者恐怖，有智者歡喜。
10若人得般若，則為般若主，般若中不著，何況于餘法！
11般若無所來，亦複無所去，智者一切處，求之不能得。
12若不見般若，是則為被縛；若人見般若，是亦名被縛。
13若人見般若，是則得解脫；若不見般若，是亦得解脫。
14是事為稀有，甚深有大名，譬如幻化物，見而不可見。
15諸佛及菩薩，聲聞辟支佛，解脫涅盤道，皆從般若得。
16言說為世俗，憐湣一切故，假名說諸法，雖說而不說。
17般若波羅蜜，譬如大火焰，四邊不可取，無取亦不取，
18一切取已舍，是名不可取，不可取而取，是即名為取 。
19般若無壞相，過一切言語，適無所依止，誰能贊其德？
20般若雖叵贊，我今能得贊，雖未脫死地，則為已得出！
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‘If your mind is released permanently from self-grasping, there is no doubt that you will be released permanently from suffering’’ ─ Saraha
Acclaimed one of the greatest yogis of India in the late 8th century, the indomitable Saraha heads the Mahamudra lineage. He was born into a brahmin class family in Bengal, eastern India, and was raised to become a Buddhist monk. The Pala dynasty of Bengal promoted Buddhism, supported many large Buddhist universities, and encouraged wide-spread learning. Saraha become one of the noted sages of his time. He did not, however, remain a monk.
One story has it that he was expelled from the monastic order for indulging in alcohol or some similar breakage of the rule. This may be, or he may have left of his own accord. At any rate, he became a wandering, white robed yogi, homeless and free of desire, seeking only to fathom the mystery of life.
He became the disciple of a saint named Ratnamati, who was a master of the Guhyasamaj Tantra. Thus Saraha learnt the profound secrets of a method of meditation that focuses on raising kundalini (Tib: gTum-mo) and abiding in blissful Mind's own innate state.
As a yogi, traveling aimlessly from place to place across the glorious land of India, eventually Saraha met a young women with similar aspirations to his own. The two became husband and wife. Settling in isolated places, residing in cemetery grounds and in lonely Himalayan temples, they committed themselves to spiritual endeavour.
Saraha's bride was from a low caste clan of arrowsmiths. Since Saraha, no longer a single monk, now required an occupation to support his wife and family, he took up the trade of making arrows. The very name "Saraha" derives from his occupation as a maker of arrows. When not making and selling arrows, the couple spent their time in Mahamudra meditation, cutting the linear flow of thought, so as to experience naked consciousness in all its unveiled brilliance. Thus the two of them eventually attained mutual Enlightenment together!
Challenged by the people, and having the reputation of a monk fallen from the spiritual Path, Saraha was brought before the king of the land. To declare his innocence and his realization, he then recited before the whole court, a series of spontaneous yogi songs, known as The Three Cycles of Doha. He addressed the first song to the King, the second set to the Queen, and the third set he sang to the assembled people. These songs became famous throughout Bengal and everyone was satisfied that Saraha was a true yogi.
Other short songs have circulated, said to be the composition of Saraha. One speaks directly of the "straight way", making allusion to the straightness of the arrows crafted by the smith. The straight arrow is itself a mystical play on the force of kundalini rising up the central nervous channel, where psyche merges with the Divine at the crown of the head, resulting in oceanic samadhi, endless bliss and effortless wisdom. Saraha sang:
Neither vibration (nada) nor point (bindu),neither sun nor moon— the sovereign Mind
is in and of itself ever liberated.
Abandon not the straight route,to meander down the crooked way.
Enlightenment is near,so don't dally in worldly life.
The bangle on your wrist, do not attemptto see it looking in a mirror:
look to yourself - see Innate Mind direct!
Those going on either bank are fools pursuing the way of death.
Of the channels cut on left and right,
Saraha says: O! mistake these not
for the route that is straight!
Saraha composed a main meditation text which has been transmitted and studied in the Ka'gyu Order, now for many centuries. This is one of the fundamental treatises of the Mahamudra meditation tradition.
Saraha begins the lineage which descends through his disciple Savari to Luipada, to Dengri, Vajraghanta, Kambala, Jalandhara, Krsnacarya, Vijayapada, to Tilopa and Naropa, the teachers of Marpa of Lhotrak. Marpa was the renowned teacher of Tibet's greatest yogi Milarepa, and the latter taught Gampopa, to in turn was the teacher of the first Karmapa. Today, the Karmapa is the living custodian of this Mahamudra meditation lineage.
An alternate lineage through Saraha's other disciple, Nagarjunapada, runs in succession through Savari to Maitripada to Marpa, Milarepa, Gampopa, and likewise to the Karmapa.
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He in whose heart the words of the master have entered Sees the truth like a treasure in his own palm.─Saraha
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