持誦準提真言法要
Essential Method for Reciting the Cundi Mantra
廣州寶象林沙門 弘贊在犙 輯
Guangzhou Baoxiang Lin Monks Hongzan Zaifan Compiled
準提真言。本出七俱胝佛母所說準提陀羅尼經。欲求世間。出世間。一切事業成就者。依經作法。速獲靈驗。但今法末。人多懈怠。根性鈍劣。及初機行人。依經修習。三業未淳。不能作諸觀行。心生退怯。遂失菩提種子。無量功德。故今錄此法要。以便受持。成就勝善。如經所說。若人纔誦此真言一遍。即生菩提法芽。何況常能念誦受持。由此善根。速成佛種。無量功德。皆悉成就。故持明藏經云。若有眾生。作大惡業。無有善種。於菩提心無由生起。菩提分法。永不獲得。如是之人。忽遇知識。誦此真言。一歷耳根。重罪減劣。善種即生。何況恒常持誦。專注精勤。曼茶羅疏云。念如來之神呪。心心暗契如來心。誦菩薩之密言。願願冥符菩薩願。何生死而不出。何涅槃而不得。有斯勝利。故集此法要。然持誦之法。先須屏息諸緣。發慇重心。生難遭想。作如是念。從無量劫來。不遇斯法。故輪轉六道。墮落三途。今此真言。是如來秘密心印。無上法寶。若不至心誦持。求世間事業。尚不果遂。何況出離苦海。免生死難。成就無上菩提妙果。作是念已。至聖像前。或對鏡壇。正立。作合掌頂禮相。此是準提菩薩最上項禮印。注心觀想尊容。及緣念十方佛法僧三寶。體若虗空。無處不遍。性本常住。無去來動靜之相。然有感必應。作是念已。然後稱名頂禮。稱言。
The Cundi Dharani originates from the *Sutra of the Dharani Spoken by the Buddha-Mother of Seventy Million Buddhas*. For those seeking success in worldly or transcendent goals, practicing in accordance with the sutra’s methods will bring swift spiritual results.
However, in this degenerate age, many are lazy, dull in their faculties, and lack innate wisdom. Beginners who follow the sutra’s practices with impure body, speech, and mind may struggle with visualizations, grow discouraged, and retreat. This causes them to lose the seed of enlightenment and its boundless merits.
Hence, this essential method is now recorded for easy practice and cultivation, leading to excellent virtue. As the sutra says: Even reciting this dharani once plants a sprout of enlightenment. How much more so for those who constantly recite and uphold it? Through such virtuous roots, one swiftly achieves Buddhahood, and all immeasurable merits are accomplished.
Thus, the *Sutra of the Treasury of Mantras* states: “If a being has committed grave evils, lacks wholesome roots, and cannot generate bodhicitta or attain the factors of enlightenment, they may encounter a spiritual teacher who recites this dharani. The moment it enters their ears, their heavy sins diminish and wholesome roots arise. What more for those who recite it constantly with focused diligence?”
The *Mandala Commentary* says: “Recite the Buddha’s divine mantra, and heart to heart, secretly accord with the Tathagata’s mind. Utter the Bodhisattva’s secret words, and vow to vow, silently merge with the Bodhisattva’s vows. Which realm of birth and death cannot be escaped? Which nirvana cannot be attained?” Due to such benefits, this essential method has been compiled.
When practicing recitation, first silence all distractions, develop a sincere and reverent mind, and cherish the rare opportunity. Reflect thus: “For countless eons, I have not encountered this teaching, thus revolving through the six realms and falling into the three lower paths. This dharani is the Tathagata’s secret mind-seal, the supreme dharma treasure. If I do not recite it with utmost sincerity, even worldly success cannot be achieved—let alone escaping the sea of suffering, transcending birth and death, and attaining the supreme wonderful fruit of enlightenment.”
Having contemplated thus, stand before a sacred image or mirror altar, assume the posture of reverence with palms joined, forming the most superior Cundi Bodhisattva hand seal. Focus your mind on visualizing her countenance, and turn your thoughts to the Triratna—Buddha, Dharma, and Sangha—throughout the ten directions. Their essence is like space, pervading everywhere; their nature is primordially abiding, without movement or stillness, yet responsive to sincerity.
After this reflection, bow and recite the name, saying:
一心頂禮十方常住三寶。
With single-minded reverence, I bow to the Eternal Three Jewels throughout the ten directions.
(一拜。或三叩。凡作一切法事。皆先敬禮三寶。由三寶是最吉祥。能離魔障。成就所修故也。稱云)。
(One bow. Or three prostrations. When performing any Dharma activity, one must first pay homage to the Three Jewels. The Three Jewels are the most auspicious, able to ward off demonic obstacles and bring success to one's practice. Therefore they say:)
一心頂禮毗盧遮那牟尼世尊。
(一切諸佛。皆有三身。此是本師釋迦牟尼佛法身之號。佛今現居色界。色究竟天頂)。
(毗盧遮那宮殿。準提佛母。是彼殿內菩薩)。
一心頂禮七俱胝佛母大聖準提菩薩摩訶薩。
With single-minded reverence, I bow to the Great Sage Cundi Bodhisattva Mahasattva, the Mother of Seventy Million Buddhas.
(三拜。此是本尊故也。梵語俱胝。華言萬億。七十萬億佛。同說此真言。由此呪能出生諸佛。故云佛母。非女相也)。
一心頂禮毗盧宮殿中八大菩薩摩訶薩。
(此八菩薩。是準提佛母眷屬。故常圍繞佛母也)。
禮已。長跪合掌。至心懺悔。作如是言。
我弟子某。自從無始以來。身口意三業。所作之罪。今對十方三寶諸佛菩薩。準提佛母前。發露懺悔。不敢覆藏。願悉消滅。乃至過去現在未來三世諸佛菩薩。所修福智圓滿。種種功德。我今皆悉隨喜。或一說。或三說。由此懺悔。隨喜。能滅罪障。生諸福善也。
然後結金剛正坐。坐於卑座。即以右足壓左䏶上。以左右壓右䏶上。或半跏趺。或隨意坐。次結大三昧耶印。以二手仰掌展舒。將右手在左手上。二大拇指。甲相拄。安臍輪下。此印能滅一切狂亂妄念。雜染思惟。既澄定身心。即觀六道眾生。無始已來。於生死海中。輪迴六趣。願彼眾生。皆發菩提心。行菩薩行。速得出離。作是念已。即入淨法界三昧。謂想自身頂上。有一梵書㘕字。此字遍有光明。猶如明珠。或如滿月。想。
此字已。復結金剛拳印。以左手大拇指。捻無名指根第一節。餘四指握拇指作拳。此印能除內外障染。一切魔事。成就一切功德。右手持數珠。口誦淨法界真言二十一遍。真言曰。
唵。㘕(唵字。喉中擡聲呼。㘕字彈舌道之。亦作𫬠字)
此淨法界㘕字。若想若誦。能令三業。悉皆清淨。一切罪障。盡得消除。又能成辦一切勝事。隨所住處。悉得清淨。衣服未浣。便成淨衣。身未澡浴。便當澡浴。若用水作淨。不誦此呪。不名真淨。若用此法界心㘕字淨之。即名畢竟清淨瓶。如靈丹一粒。點銕成金。故知真言一字。變染令淨(若實無水洗浴。缺新淨衣。用此㘕字淨之。若有水有淨衣。而不洗換。託此為淨。是無敬信懈怠之人。何能滅罪生福。成就所求之願。若先以水如法洗盥。用淨土或灰。再三洗手已。著淨衣服。更用此真言淨之。則內外俱成清淨。所祈速獲靈驗)。
次結本經無能勝菩薩印。辟除一切諸魔惡鬼神等。遠走而去。二手右壓左。內相义。作拳。竪二中指。頭相合。以印繞身右旋一帀。誦呪一遍。如是至三。真言曰。
曩莫三滿多。沒駄(引)喃。唵。戶嚕戶嚕。戰拏哩。麼(引)蹬耆。娑嚩(二合)(引)賀(引○凡口傍字。皆彈舌道之)
此真言辟除諸障。能成就一切事業。有以文殊菩薩一字呪王護身。然其梵音是一字。此方或作二合齒𡄦。或作三合叱哩陵。或作四合叱洛呬𦦨。若不善梵音者。實難得其真妙。故依本經無能勝呪印。易為持誦也。
次誦加持數珠真言七遍。以二手捧珠當心。呪曰。
唵。吠盧(引)遮那(引)。摩羅娑嚩(二合)(引)賀(引)
加持珠已。心口作如是願言。我今欲念誦。惟願本尊。諸佛菩薩。加持護念。令速如意。所求圓滿。然後以左手無名指承珠。大拇指壓珠上。右手以無名指承珠。大指移珠。餘三指微屈。當於心前。澄心觀想準提佛母。眷屬圍繞。了了分明對坐。誦準提真言時。其聲不緩不急。心緣梵音。字字分明。惟令自聞。不可高聲。如降魔辟鬼。方乃高聲。每稱娑嚩賀字。同時移過一珠。或誦一百八遍。或誦一千八十遍。常須定限。不得缺減。若務忙者。誦一百八遍已。後隨意散持之亦得。或結根本大印。於菩薩臂上記數念誦誦畢。頂上散印。其印二手內相叉。竪二中指。頭相著。以二頭指。捻二中指背上第一節。二大指。側附二頭指根下。即成根本印。若一百八遍滿已。不能多記者。可以左手作金剛拳印。右手持珠念誦。真言曰。
曩謨颯多(引)喃(引)(一)三藐三沒駄(引)俱(引)胝喃(引)(二)怛你也(二合)他(引)(三)唵(四)者禮(五)主禮(六)準泥(七)娑嚩(二合)(引)賀(引)(八)
○(此真言八句。上二句。是歸敬諸佛之辭第三句。是當說呪之語。後五句。正是呪體。其中多喃三禮娑嚩賀字。皆去聲呼之。唵字如前呼。者字入聲呼。亦作左字入聲呼。主字亦作𭉷。準字亦作噂。泥字亦作𮞏。提第。禰然此本呪之字。當作北音呼之。若非口授。難得其妙。言引者。謂長引其聲。二合者。謂二字合為一音。有以娑嚩賀下。兼誦佛頂大輪一字明王呪。所謂部林字。此二字合為一音。或作部隴。亦作𠽾[口*(隆-一)]。不空三藏云。勃嚕唵。三字合為一字。嚕字。彈舌道之。共為一音。又引聲從胸喉中出。其聲如擊大鼓。古譯云部林。訛不正也。如此。則梵音難得其真。或有準提真言前。誦六字大明真言。然其六字。亦于梵音難正。故今皆不錄。彼經云。若持誦餘一切呪不成就者。用此一字真言。共餘呪一處同誦之。決定成就。今行者。專心一意。持誦本準提真言。自得成就。何假他法。若雜別呪。梵音不真。反成誤緣也)。
此真言。有大勢力。若求菩提三乘聖果。往生十方世界。承事諸佛。及求智慧。男女。福祿。官位等。無不稱意。若欲速得靈驗。當依本經作法。斷除酒肉葷辛。如或隨時獲益。滅罪生福。在家不能全斷酒肉妻妾。五辛必須斷絕。可於十齋日受持八戒。而持誦之。非十齋日。早起盥洗清淨。一心誦持。亦能增長福壽。除諸災患。良由末代凡夫。酒肉妻妾。以為常業。雖聞佛戒。習性難改。若不用此大不思議神呪救拔。何由得出生死苦海。縱不齋戒。亦獲成就。況有齋戒清淨。依法持誦者。而不速得如願乎。或有年老衰邁。氣力短少。不能誦上淨法界真言。無能勝真言等。便可專持此準提真言亦得。又不能全誦八句者。初當先誦三遍。已後但從唵字起。誦下九字亦得。又或不能結準提大印。即初誦三遍結之。後以兩手移數珠誦之。或左手作金剛拳誦之。又凡誦呪畢。却用金剛拳印。誦吽字真言。而印五處。先印額上。次印右肩。次印左肩。次印心上。後印㗋上。一誦一印。印竟。於頂上散印。然凡持誦。不可在不同志無信心人前。令其輕笑。獲罪無量。又每日持誦。時須定限。若一時持。即當早晨。若二時持。則兼夜靜。若三時持。則加正午。如務忙者。不能依時。但有暇時。即便持之。若欲成就鏡壇者。可取一新鏡。未曾用者。淨洗已。於佛像前。隨月十五日夜。面向東方。置鏡座前。隨力莊嚴供養。具諸香花。燈燭果蓏淨水。然後結根本大印。當於心前。誦準提真言。呪鏡一百八遍。以錦囊盛鏡。常將隨行。每欲念誦。但以鏡壇置於面前。結印誦呪。若無鏡者。但觀想一鏡。在前持誦亦得。或不能觀想者。但一心專注念誦亦得。龍樹菩薩以偈讚曰。
準提功德聚 寂靜心常誦 一切諸大難
無能侵是人 天上及人間 受福如佛等
遇斯如意珠 定獲無等等