---
title: "准提三昧行法 · 七持呪"
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/cm9j40qq7001qe80vjimxvkxw"
---
### 七持呪
> Seventh: Holding the Mantra
此真言道。廣大圓融。實相無相。離諸分別。性同虗空。具足三德。不縱不橫。平等遮持。為功德聚。諸佛於此。不動如如。百六十心。善超無礙。而諸眾生。不自證得。無明隨順。三有淪胥。猶持火燼。旋轉不停。揆厥所由。見聞為咎。故我准提如來。悲生無際。從本垂迹。三密頓化。跡從本垂。九字齊彰。契理地之智色。發教門之聲緣。稱體宣流。結成梵字。欲令眾生。開妙覺之知見。成本然之智身。即此見聞。而非見聞。法界色聲。同一究竟。夫第一義理。本無聲字。而聲字能事。為一理門。緣聲入智。因字盡性。離乎聲字。亦無解脫。今之行者。標心立行。破障顯理。若不布字緣聲。入三摩地。無由就路還家。從因證果。故此修法。隨立二門。即緣聲布字持。與入三摩地持。龍樹名此為有相持。無相持也。無相持。至第十章明。有相持者。詳此聲字。並是色法。通為教體。馬鳴云。色性即智。說名智身。天台謂之念法門身也。念誦儀云。從頂至足。以九梵字。安布行者身。故以唵字布於頂。則成一切種智也。以折字布於兩瞳神。則成真俗二諦也。以戾字布左右眼。即成慈悲也。以主字布於頸喉。即成無礙辯也。以戾字布左右肩。成四弘誓也。以准字布心。成如來藏也。以提字布。成三三昧也。以莎婆字布兩䏶。成地波羅蜜也金光明云。十地脚足。天台疏。以十度是十地脚。以訶字布兩足。是定慧成矣。如是諸法。聚聯成身。色性既智。智性亦色。當此智身布成之時障於是乎破。德亦以是顯。上冥法體。下應羣生。報智身色。垂成于斯矣。又復應知九梵字門。入九賢聖位。因果一合。身法相冥。即成以如來印八大菩薩所加持身。本迹雖殊。不思議一。稱勝法門。葢有由矣。
> This mantra path is vast and perfectly complete. True reality has no fixed form and is free from all distinctions. Its nature is like empty space, fully possessing the three virtues—neither vertical nor horizontal, equally embracing and upholding all things as an accumulation of merit. All Buddhas abide here, unmoving in suchness. The hundred and sixty afflictions are transcendently overcome without obstruction. Yet sentient beings do not realize this for themselves; shrouded by ignorance, they drift through the three realms of existence, like someone carrying a burning ember that spins without cease. Tracing the cause, it is seeing and hearing that create the fault. Therefore, Cundi Tathagata, whose compassion arises without limit, manifests traces from the source. The three mysteries instantly transform; the traces descend from the source. The nine sacred syllables shine forth together, embodying the wisdom-form of the realm of principle and giving rise to the sound-conditions of the teaching gate. Flowing forth in accordance with reality, they crystallize into Sanskrit characters. This is to enable sentient beings to open the wisdom and vision of wondrous enlightenment and realize their inherently perfect wisdom-body. This very seeing and hearing is not seeing and hearing; the sounds and forms of the Dharma realm are all one ultimate reality. Now, the supreme truth in itself has no sound or letters, yet sounds and letters serve as a gateway to that one principle. Through sound one enters wisdom; through letters one exhausts one's nature. Apart from sounds and letters, there is also no liberation. Practitioners of today set their minds on the path and establish their practice to break through obstacles and reveal the principle. If one does not arrange the letters and rely on sound to enter samadhi, there is no way to return home along the road, to realize the fruit from the cause. Thus this practice method establishes two gates accordingly: the practice of arranging letters through sound, and the practice of entering samadhi. Nagarjuna calls these "practice with form" and "practice without form." Practice without form is explained in the tenth chapter. As for practice with form: examining these sounds and letters in detail, they are all form-elements and universally constitute the essence of the teaching. Ashvaghosha says, "The nature of form is itself wisdom; this is called the wisdom-body." The Tiantai school calls it the body of the mindfulness teaching-gate. The Recitation Ritual says: "From the crown of the head to the feet, arrange the nine Sanskrit syllables upon the practitioner's body." Thus, placing the syllable Om at the crown makes one attain all-encompassing wisdom. Placing the syllable Ca on the two pupils makes one attain the two truths of ultimate and conventional. Placing the syllable Re on the left and right eyes makes one attain compassion. Placing the syllable Su on the neck and throat makes one attain unobstructed eloquence. Placing the syllable Re on the left and right shoulders makes one attain the four universal vows. Placing the syllable Cundi at the heart makes one attain the Tathagata-garbha. Placing the syllable Dhi on the chest makes one attain the three samadhis. Placing the syllable Svaha on the two thighs makes one attain the perfection of the groundThe Golden Light Sutra says the ten grounds are the feet. The Tiantai commentary says the ten perfections are the feet of the ten grounds.. Placing the syllable Ha on the two feet completes concentration and wisdom. In this way, all dharmas gather and connect to form the body. Since the nature of form is wisdom, the nature of wisdom is also form. When this wisdom-body is thus arranged and completed, obstacles are thereby broken and virtues are thereby revealed. Above, it resonates with the Dharma-body; below, it responds to all beings. The reward-body of wisdom and form is accomplished right here. Furthermore, one should know that the gate of the nine Sanskrit syllables corresponds to the nine stages of the noble ones. Cause and effect unite as one; body and Dharma mutually interpenetrate. One then becomes a body empowered by the Tathagata's seal and the eight great bodhisattvas. Though source and trace differ, inconceivably they are one. This is called a supreme practice method—and there is good reason for it.
既安布已。然後聲誦。其誦法者。先了音聲性空。字色無相。聲不緩急。字無前後。心性無性。心不異緣。屈曲梵聲。與九梵字歷歷分明。所布呪身。與九聖相了了不昧。如是念持。進焉不已。一一辨了。無間明闇。自然即見本尊相好光明。眷屬圍繞。與我對坐。是為布字緣聲持法也正身威儀。燒香散華。同聲作是願言。
> Once the arrangement is complete, begin the recitation aloud. The method of recitation is this: first, realize that the nature of sound is empty, that the forms of letters have no fixed characteristics, that the voice should be neither slow nor hurried, that the letters have no before or after, that the nature of mind is without inherent nature, and that the mind does not wander to other objects. Recite the melodic Sanskrit sounds, with the nine Sanskrit letters each clear and distinct. The body of the mantra that you have arranged, together with the nine sacred figures, should be vividly present and unclouded. Recite and hold in this way, advancing without stopping. Distinguishing each one clearly, whether in light or darkness, you will naturally see the original deity's excellent features and radiant light, surrounded by their retinue, seated face to face with you. This is the method of reciting by arranging letters and relying on sound. Straighten your posture with dignity, burn incense, scatter flowers, and together recite this vow:
我某甲今欲念誦。唯願本尊諸佛菩薩。加持護念。願令速得隨意。所求悉地圓滿。
> I a certain person now wish to recite. I only pray that the central deity and all Buddhas and Bodhisattvas will bless and protect me. May I quickly obtain what I seek, and may all my desired attainments be fulfilled.
三唱竟。一禮。布字偈云。先觀圓明無相身。以唵布頂成種智。折布瞳神二諦明。戾布兩眼慈悲視。主布頸喉辨無礙。戾布兩肩弘誓在。准布如來密藏心。提布腰三三昧。莎婆布䏶地波蜜。呵布兩足定慧成。如是布字想念已。便成准提勝法門。首者作白說呪緣起。
> After chanting three times, bow once. The verse for placing the syllables says: First visualize a perfect, luminous, formless body. Place OM at the crown to achieve all-encompassing wisdom. Place CA at the pupils for clarity of the two truths. Place LI at the eyes for a gaze of compassion. Place ZHU at the neck and throat for unobstructed discernment. Place LI at the shoulders for the presence of great vows. Place ZHUN at the heart for the Tathagata's secret treasury. Place TI at the waist for the three samadhis. Place SVA at the thighs for the paramitas. Place HA at the feet for the perfection of concentration and wisdom. Having placed the syllables and completed this visualization, one thereby accomplishes the supreme Cundi Dharma method. The leader then makes a statement explaining the origin of the mantra.
爾時世尊。愍念未來薄福惡業諸眾生故。即入准提三摩地。說過去七俱胝佛所說陀羅尼。
眾共手結契印。口誦呪言。心存布梵。其契印法。以二手小指無名指。相叉入掌。二中指直竪相拄。二頭指附二中指上節。二大指附二頭指側。即成。
南無颯哆南一三藐三勃陀俱胝南二怛姪他長引三唵折戾四主戾五准提六莎婆訶七
壇中不便列坐。但行立誦持一百八徧。是悉地滿數。今求三品悉地。是宜三週百八。不多不少。首者依法持珠記數。數滿歸位。以印向頂解散。首者白聞呪證位。
佛說此大准提陀羅尼法時。無量眾生遠塵離垢。得證准提陀羅尼功德。得見十方諸佛菩薩聖眾。決定成就阿耨多羅三藐三菩提白竟。同聲作願。
我某甲以此念誦功德。一切眾生所修真行。求上中下悉地。速得成就三唱一禮。