---
title: "准提三昧行法 · No. 1481-B 準提三昧行法序"
description: "准提三昧行法（受登集）是明代高僧受登所集的一部佛教经典，主要阐述准提法的修持仪轨与三昧行法。受登为明末清初天台宗高僧，致力于弘扬准提法门。该典籍系统整理了准提咒的持诵方法、观想次第及修行要诀，融合了密教与显教思想，强调通过三昧修证达到解脱。在佛教中，准提法被视为消除业障、增长福慧的重要法门，而本书作为准提修法的权威指南，至今仍被汉传佛教徒广泛修持，具有重要的实践价值与宗教地位。"
url: "https://rushiwowen.co/en/r/cm9j40of10006e80vknphe6ye"
---

### No. 1481-B準提三昧行法序

夫陀羅尼呪出於果位人口。非蓮華眼。不能視其際。非金剛手。不能棒其體。然章句有廣略之殊。廣則累言不為有餘。略則一言不為不足。豈所謂至大同小。不見邊表。極小同大。忘絕境界者乎。而至心誦持無不獲益。如準提神呪。梵字無多。功効最勝。金剛智譯本載之詳矣。然呪屬總持。即稱秘密。要知總莫總於真性。密莫密於惟心。若見此心。融歸性地。則罪無可滅。福不足生矣。受持者可不識觀心之要。乃以緣壇印守字聲為專務歟。天溪景淳法師。以台衡世傳三昧。作準提持誦軌儀。將入壇。先責尸羅清淨。既入壇。更須緇素分明。會三德。則本自天然。印十乘。則尤為妙合。當機清眾。如法行持。以無取著心。獲不思議效。捷於聲响。正足諦信矣。盖如來說法。即事顯真。四肘方壇。何莫非法身。鏡光影現。何莫非般若。燒香散華。何莫非解脫。智者隨觸即得。愚者𮨇自昧焉。今景師統以心觀照之。將見無量諸佛。皆從持誦家心聲流出。況世諦門頭。遂諸求願。抑復何有。乃後知大準提即如意珠王出生饒給無所不徧。七俱胝佛母之所宣說果。字字方放光匝。虗空透金石。所貴人開擇法眼。善為點出耳。則景師指端已現明月輪。行道者其向往之。

> The Dharani mantra originates from the mouths of enlightened beings. Without the "Lotus Eyes," one cannot perceive its depths; without the "Vajra Hands," one cannot grasp its essence. Yet its verses vary in length—extensive passages are not excessive, and a single word is not lacking. How could this be? The vastest has no boundary or edge; the tiniest transcends all distinctions. Those who recite with sincere devotion never fail to gain benefits. For example, the Zhunti mantra, though brief in Sanskrit syllables, yields the most remarkable results. Master Vajrabodhi’s translation documents this fully. However, as a mantra belongs to the category of "total retention," it is considered secret. Understand that what is most total is true nature; what is most secret is mind-only. If one realizes this mind and merges with its essence, there is no sin to eliminate, nor merit to accumulate. Practitioners must recognize the importance of contemplating the mind, rather than merely focusing on altars, mudras, characters, and sounds. Master Jingchun of Tianxi, drawing upon the samadhi transmitted through Tiantai tradition, composed the "Ritual for Reciting Zhunti." Before entering the altar, one first cultivates pure discipline; after entering, the proper roles of clergy and laity must be clearly observed. When the Three Virtues merge, their innate nature shines; when the Ten Vehicles are applied, the practice becomes perfectly harmonious. The assembly of pure-minded practitioners, following the prescribed method with a mind free of attachment, attains inconceivable results—swifter than echo or sound. This is sufficient to inspire deep faith. The Tathagata’s teachings reveal truth through phenomena. The four-cubit square altar is no less than the Dharmakaya; the mirrors reflecting light are no less than Prajna; the incense and flowers scattered are no less than liberation. The wise touch and instantly grasp; the foolish remain blind. Now Master Jing treats all with the illumination of mental contemplation, allowing countless Buddhas to flow forth from the sincere minds and voices of practitioners. As for mundane wishes, why wouldn’t they be fulfilled? Thus, realize that the Great Zhunti is like the King of Wish-Fulfilling Jewels, pouring forth abundance everywhere. The Mother of the Seventy Million Buddhas proclaimed this truth—every character radiates light, filling space, penetrating metal and stone. What matters is that one opens the Dharma-selecting eye and skillfully recognizes it. Master Jing has already revealed the moon-wheel on his fingertip. May all practitioners strive toward it.

康熈歲次乙巳仲春寶輪沙門明源書