---
title: "密宗道次第廣論 · 明上三灌頂後依及結行儀軌品第十之一"
description: "《密宗道次第廣論》是藏传佛教格鲁派创始人宗喀巴大师所著的密宗修行重要论典，由法尊法师译为汉文。该书成书于15世纪初，系统阐述密宗修行的完整次第，涵盖事部、行部、瑜伽部、无上瑜伽部四续部教法，强调显密圆融与次第修持。作为藏密修行体系的权威指南，该论典在藏传佛教中具有崇高地位，是格鲁派密法教育的核心教材，对后世密法实践影响深远。宗喀巴以严谨的教理建构和清晰的修行路径，为修行者提供了从基础到成就的完整密乘修学体系。"
url: "https://rushiwowen.co/en/r/cmbd6d5u602kxl704or73z2ks"
---

### 明上三灌頂後依及結行儀軌品第十之一

> Chapter 10, Part 1: The Post-Initiation and Concluding Rites Following the Three Higher Empowerments

酉二密灌頂

> Secret Empowerment

先供物請白者，以幔帳等隔成屏處，弟子勝解師為金剛薩埵，以具足三昧耶之智慧母，生處無壞，年滿十二等之童女，奉獻師長。如《大印空點》第二云：「賢首纖長目，容貌妙莊嚴，十二或十六，難得可二十，廿上為餘印，令悉地遠離，姊妹或自女，或妻奉師長。」論說：「彼若無者，餘者亦可。」是說年華容貌等德，非說具三昧耶或可例外，以說「喜依不具足三昧耶明妃」犯粗罪故，次當合掌請云：「由師足下恩，我得無上事，是故密灌頂，願依怙攝受。」修密灌頂物者，次由師長具主尊慢，將俗女身觀空之後，生天女身，先應加持金剛蓮華，而入等至。念誦：「嗡薩嚩達塔伽達阿奴惹迦那，班𱒤娑跋嚩，阿摩郭吭。」此出《幕經》與《集密經》。想以心間種子放光，召請毘盧佛與佛眼等入定，從毘盧門入自身中，大貪溶化，經阿嚩都底至金剛摩尼，堅固俱生。如《集密後續》云：「金剛蓮華合，集諸有金剛，身語意加行，彼悉攝心中，由金剛路出，降於弟子口。」傳密灌頂法者，次從蓮華取其金剛，以大指無名指取摩尼寶。勝解如來化汁與自菩提心無二，恐彼持語金剛彌陀慢之弟子，見而不信，故遮其面，非彼手眼所及，誦：「《金剛鬘經》所說之過去金剛持，為佛子灌頂，以妙菩提心，今為子灌頂。」又誦「嗡啊班𱒤枳吽」等主尊咒，置彼口中。弟子亦應想是毘盧佛等一切如來總集體性，念誦「阿賀摩訶蘇喀」而咽。咒義為希有大安樂。次明妃從定起，不著衣服，於蓮華中取甘露滴，如是置彼口中，彼亦如上而飲。言如是者，謂非眼手之境，亦以大指無名指取，如前誦咒及頌。言如上者，謂以總集一切佛心而飲，亦如前誦「阿賀摩訶蘇喀」。月稱論師、答日迦跋《持祥》等說，雖一弟子亦須父母俱傳秘密灌頂，缺一不成。從父邊得密灌頂理，如《明炬論》〈第八品〉云：「師長將菩提心安置螺盃等中，和以香水，唱吉祥頌為先，而為弟子灌頂。」如世尊於《月密點》云：「由出寶然菩提心，一切諸佛悉憔悴，清淨金剛生智水，以無垢寶為灌頂。」如是《五次第論》及《攝行論》亦說將菩提心安置瓶內或螺盃中而為灌頂。《明顯雙運論》說師長以大指無名指授弟子口之後，仍將菩提心放螺盃等中，和以香水，唱吉祥頌為先而為灌頂。引《月密空點經》為證，拏熱巴於《集密後續》釋說。前者是第一密灌頂，後是略密灌頂。難勝月與《明顯雙運》說修弟子為毘盧而傳密灌頂。秘密灌頂之體，如《大印空點》第二云：「由大無名合，受用入內身，爾時生正智，猶如童女樂。」謂以師長父母空點安置舌上，由嘗彼而生妙樂三摩地。答日迦跋師云：「或是以語業，授解脫體性，唱阿賀蘇喀，妙樂充滿身。」此說唯以言語灌頂，故令觀想明顯，於修得三摩地，明密灌頂。此灌頂於世俗菩提心曼陀羅中得，是語金剛自性。於修金剛念誦等風瑜伽而得自在。《結合經》第七云：「增上菩提心，曼陀羅中得。」又云：「彼之自體性，即語金剛性，妄語等前後，清淨罪不生。」又云：「金剛念誦體，明如幻三昧，眼等諸內法，達現有遠離。」拏熱巴於《後續釋》中說得密灌頂後，開示幻身教授。《明顯雙運》雖說：「為表自加持故表示慧者，謂即智慧灌頂，是為第三。」然《五次第》說於密灌頂後，讚歎幻身教授開示幻身。《口授》（智足造）亦云：「由彼淨剎土，當通達諸法，幻等十二義。」故若得密灌頂即成幻身法器。羅睺羅、吉祥友許此灌頂俱淨語意。日生說為報身自性，義如前說。此之三昧耶者，《結合經》說依五甘露，不害眾生，不捨女寶，不毀師長。名義，是以父母菩提心密物灌頂故，名密灌頂。

> First, the offering and request: In a screened-off area enclosed by curtains and such, the disciple visualizes the master as Vajrasattva. Then, a Wisdom Mother who possesses the samaya vows, whose birth-place is undefiled, and who is a maiden of twelve years or older—or as described—is presented to the master. As stated in the second chapter of the \*Mahāmudrāḍākinī\*: "One with noble features, long and slender eyes, and beautiful, splendid appearance; twelve or sixteen, rarely up to twenty. Above twenty is for other seals, causing attainments to recede. A sister, one's own daughter, or a wife is offered to the master." The commentary says: "If such is not available, another may be used." This refers to qualities of youth and beauty, not to possessing the samaya vows or making exceptions, for it is said that "relying on a consort who does not possess the samaya vows of a Wisdom Mother" constitutes a major transgression. Then, with palms joined, one should request: "Through the kindness of the master's feet, I obtain the supreme matter. Therefore, O protector, please accept me through the secret initiation." The substances for the secret initiation: Next, the master, abiding in the pride of the deity, visualizes the ordinary woman's body as emptiness, from which arises a goddess's form. First, the vajra and lotus should be blessed, and then one enters union. Recite: "Oṁ Sarva Tathāgata Anurakta, Padma Sambhava, Āmo Ghaḥ." This comes from the \*Guhyagarbha Tantra\* and the \*Guhyasamāja Tantra\*. Visualize light radiating from the seed-syllable at the heart, inviting Buddha Vairocana, Buddha-Locanā, and others to dissolve into oneself. They enter through the crown of the head, and through great passion, they melt, passing through the Avadhūti channel to the vajra jewel, where they solidify as the innate. As the \*Uttaratantra of Guhyasamāja\* states: "The vajra and lotus unite, gathering all vajras. The activities of body, speech, and mind are all gathered into the heart. Emerging through the vajra path, it descends into the disciple's mouth." The method of conferring the secret initiation: Then, from the lotus, the vajra essence is taken. Using the thumb and ring finger, the jewel is taken. Visualize it as the nectar of the Tathāgata's transformation, inseparable from one's own bodhicitta. Fearing that the disciple, abiding in the pride of Amitābha, the speech vajra, might see it and not have faith, the disciple's face is covered so it is beyond the reach of their eyes and hands. Recite: "As the \*Vajramālā Tantra\* states: 'The past Vajradhara, initiating the Buddha's sons with sublime bodhicitta, now initiates the son.'" Also recite the mantra of the deity, "Oṁ Āḥ Padma Jṛṃ Hūṁ," and so forth, and place it in the disciple's mouth. The disciple should also visualize this as the essence of all Tathāgatas, Vairocana and others, gathered into one. Reciting "Aho Mahā Sukha," they swallow it. The meaning of the mantra is "Oh, great bliss." Next, the consort arises from meditation, unclothed, takes a drop of nectar from the lotus, and likewise places it in the disciple's mouth. The disciple also drinks it as before. "As before" means it is not perceived by the eyes or hands, and it is also taken with the thumb and ring finger, with the mantra and verses recited as previously. "As before" means drinking it while visualizing it as the essence of all Buddhas' minds, also reciting "Aho Mahā Sukha" as before. The masters Candrakīrti and Tāraṇātha's \*Śrīmālā\* state that even for a single disciple, both father and mother must confer the secret initiation; lacking one, it is incomplete. The principle of receiving the secret initiation from the father's side is as stated in the \*Pradīpoddyotana\*, Chapter Eight: "The master places the bodhicitta in a conch shell or such, mixes it with scented water, and first recites auspicious verses, then performs the initiation for the disciple." As the Bhagavān stated in the \*Candraguhyatilaka\*: "From the emission of the precious, blazing bodhicitta, all Buddhas become radiant. The pure vajra generates the water of wisdom, performing the initiation with the immaculate jewel." Similarly, the \*Pañcakrama\* and \*Caryāmelāpakapradīpa\* also describe placing the bodhicitta in a vase or conch shell and performing the initiation. The \*Abhisamayālaṁkāra\* states that after the master places it in the disciple's mouth with the thumb and ring finger, the bodhicitta is still placed in a conch shell or such, mixed with scented water, and first reciting auspicious verses, the initiation is performed. Citing the \*Candraguhyatilaka Tantra\* as evidence, Nāropa explains this in his commentary on the \*Uttaratantra of Guhyasamāja\*. The former is the first secret initiation, the latter is the abbreviated secret initiation. Durjayacandra and the \*Abhisamayālaṁkāra\* describe conferring the secret initiation while visualizing the disciple as Vairocana. The essence of the secret initiation is as stated in the second chapter of the \*Mahāmudrāḍākinī\*: "Through the union of the great \[vajra\] and the ring finger, experiencing it entering the inner body, at that time correct wisdom arises, like the bliss of a maiden." This means that by tasting the drop of the master and consort placed on the tongue, the samādhi of sublime bliss arises. Master Tāraṇātha states: "Or through verbal action, bestowing the nature of liberation, reciting 'Aho Sukha,' sublime bliss fills the body." This describes initiation through words alone, therefore causing clear visualization, and through meditation, attaining samādhi, clarifying the secret initiation. This initiation is obtained within the maṇḍala of relative bodhicitta and is of the nature of the speech vajra. Mastery is gained through practicing vajra recitation and other wind yogas. The seventh chapter of the \*Saṃpuṭa Tantra\* states: "The enhanced bodhicitta is obtained within the maṇḍala." It also says: "Its inherent nature is the speech vajra's nature. Before and after false speech and such, purified, transgressions do not arise." And: "The essence of vajra recitation, the clear illusion-like samādhi, the inner methods such as the eyes, and so forth, attain the state of existing yet being free." Nāropa, in his commentary on the \*Uttaratantra\*, says that after receiving the secret initiation, the instructions on the illusory body are given. Although the \*Abhisamayālaṁkāra\* states: "To indicate self-blessing, the indication of wisdom is the wisdom initiation, which is the third," the \*Pañcakrama\* says that after the secret initiation, the instructions on the illusory body are praised and given. The \*Upadeśa\* (by Jñānapāda) also states: "Through that pure realm, one will realize all phenomena, the twelve meanings such as illusion, and so forth." Therefore, if one receives the secret initiation, one becomes a vessel for the illusory body. Rāhula and Śrīmitra hold that this initiation purifies both speech and mind. Ravīśrī says it is of the nature of the enjoyment body, as explained before. The samaya vows of this initiation: The \*Saṃpuṭa Tantra\* says to rely on the five nectars, not to harm beings, not to abandon the jewel of the consort, and not to disparage the master. The name and meaning: Because one is initiated with the secret substance of the father and mother's bodhicitta, it is called the secret initiation.

秘密灌頂嗢柁南曰：

> The Secret Empowerment, Summarized in Verse, Says:

供明妃請白 生彌陀弟子 師長及佛母 二密物灌頂 授灌頂清淨

> Offering to the Wisdom Consort and Requesting Permission A disciple of Amitabha Buddha is born From the Guru and the Buddha Mother Receiving the empowerment of the two secret substances Thus obtaining the purity of empowerment

## 密宗道次第廣論卷十三終

> Completion of Volume Thirteen of The Great Treatise on the Stages of the Path to Enlightenment