---
title: "準提淨業 · 密呪利益"
description: "準提淨業是明代佛教居士謝于教所著的一部重要佛教經典，專注於準提法門的修持與淨業實踐。該書成書於明朝，融合了密宗與淨土宗的思想，系統闡述了準提咒的修持方法及其功德利益，強調通過持咒、觀想與發願來淨化業障、積累福慧。書中詳細介紹了準提菩薩的殊勝願力與修法儀軌，為修行者提供了清晰的實踐指南。在佛教典籍中，準提淨業被視為準提法門的重要理論與實修依據，對後世佛教修行影響深遠，尤其受到淨土與密宗修行者的推崇。"
url: "https://rushiwowen.co/en/r/cm9wmcu5x0wpxjs0vulm37mys"
---

### 密呪利益

> Benefits of the Secret Mantra

為人多不知密教勝深。故此讚揚。用警未聞。若實一向捨顯讚密。亦非通人。華嚴經云。受一非餘魔所攝持。勸諸後學。若顯若密。或性或相。行則任在一門。信須圓通無礙。以下皆說准提陀羅尼功德也。

> Many people are unaware of how profound and superior the esoteric teachings are. Therefore, this praise is offered to awaken those who have not yet heard of them. However, if one entirely abandons the exoteric teachings and only praises the esoteric, that too is not the mark of a truly knowledgeable person. As the Avatamsaka Sutra says, "To accept one and reject the rest is to be controlled by demons." I urge all students, whether through exoteric or esoteric practice, whether based on nature or characteristics, to choose one path for practice, but to maintain a broad and unobstructed understanding. The following text describes the merits of the Cundi Dharani.

葉衣觀自在菩薩經云。陀羅尼能除一切有情災禍。疾疫饑饉。劫賊刀兵。水旱不調。星宿失度。亦能增長福德。國界豐盛。人民安樂。國王男女皆得長壽。又蘇婆呼童子經云。離真言外。更無別法。能與眾生樂者。廣如諸陀羅尼經說　菩提場莊嚴陀羅尼經最勝總持經等皆說。若書寫陀羅尼。置佛像中。塔中杵中。或書在幢上。堂殿上。或紙素竹帛上。或樺皮牆壁板木等上。有眾生得覩視者。或身手觸者。或影中過者。或真言字上塵飄在身者。又或書之戴在頂上者。身上者衣中者。或書之幡上。若風吹幡。動其幡。所指處眾生。或書鐘鼓鈴鐸螺鈸等出聲物上。有聞聲者。此上來所說諸眾生等。縱有五無間之罪。諸佛不懺之業。悉皆滅盡。來世生諸佛國。何況親持誦者。故昔人云。五無間之極罪。應念雲消。十惡業之巨愆。纔聞霧散。又隨求頌云。縱犯波羅十惡罪。煞阿羅漢及尊親。五逆根本七無遮。應念隨聲竝消滅。真言聖力功無量。故我稱讚不思議　又無垢淨光經尊勝經等皆說。若亡人廣造惡業。死墮三塗。真言行者即稱亡人名字。專心誦呪。亡者應時。得離惡趣。生於天上。又以真言呪土砂或蓮華。散亡者墓上屍上。亡者即得生於諸佛淨土。又亡人衣物。或身分骨肉等。得持呪人影所暎著。亦得生諸佛國。又書陀羅尼。置亡人骨上屍上。亡人即得生於天宮。故先哲云。塵飄影爍。神翫天宮。土散水霑。識分惡趣　問曰。亡人造業既成。已墮三塗之中。云何真言行者。或稱亡人名字。或呪土砂置屍塚上。便令亡人轉惡道苦。得佛國樂耶。非唯俗士懷疑。兼乃緇流難信。答云。智者以譬喻得解。今舉喻況之。如世禁呪之人。禁火不燒。禁刀不斫。禁虵不螫。尚能變有毒而作無毒。豈況如來神呪。不能改苦得樂耶。又如列子。書說師文善彈琴。正當春時而叩商絃。以召南呂。涼風總至。草木成實商金音屬秋。南呂八月律。由得秋氣。草木成實。正秋而叩角絃。以激夾鍾。涼風徐迴。草木發榮角木音屬春。夾鐘二月律。由得春氣。草木榮華。當夏而叩羽絃。以召黃鐘。霜雪交下。川池暴凍羽水音屬冬。黃鐘十一月律。得冬氣故。凝陰冰凍。及冬而叩徵絃。以激蕤賓。陽光熾烈。堅冰立散徵火音屬夏。蕤賓五月律。得夏氣故。堅冰消散。此是世間彈琴之術。尚能變秋作春。更冬為夏。況如來大不思議神呪。豈不能改惡道苦得佛國樂耶。又莊子云。六合之外。聖人存而不論。華嚴經說。十地菩薩一舉足量智功德。九地菩薩不能知。況我如來是諸聖中王。所有秘密心印。豈可以凡夫妄情而欲籌量者哉。其猶井坎之魚。爭知東海之深廣也。確宜諦而信之。故觀世音菩薩秘密藏神呪經云。若有受持神呪之者。凡有所作。必得成就。唯須深信。不得生疑　又六字陀羅尼經普賢陀羅尼經等皆說。真言行人能除種種身心病苦。或四大種種病。或五臟種種病。或鬼神所作種種病。或宿業所感種種病。如是等病。以神呪不思議力。悉能除愈。又一切貪嗔癡心病自然消滅。故白傘蓋陀羅尼經云。若有宿習貪心等。不能除滅。應當一心誦我神呪。如摩登伽女與阿難。是曩劫恩愛。以我呪力。愛心永斷。成阿羅漢。彼是婬女。無心修行。神呪冥資。速證無學。何況本心求菩提者。又大悲經云。志心稱念陀羅尼。婬欲火滅邪心除　又如意輪等諸陀羅尼經說。真言行人現能增長一切福慧。凡所出言。人皆信受。所用衣物財寶等。舉意從心。能令五百由旬內人天鬼神。盡來歸仰。又自然通曉一經切律論。并世間典籍。或得總持不忘。日記千頌。故大佛頂經云。若讀若誦陀羅尼者。此諸眾生。縱其自身不作福業。十方如來所有功德。悉與此人。又云。若持神呪。不生疑悔。是善男子。於此父母所生之身。不得心通。十方諸佛。便為妄語。又云。未精進者令得精進。無智慧者令得智慧等。如世間藥餌。尚能令人去除睡眠。增長精神。豈況神呪不生智慧耶　問曰。諸佛本意令斷貪嗔等。何却令人起貪心。求世事名利等耶。答云。諸佛有不思議度生方便。謂有不肯真求菩提。且隨其所樂。令持呪求之。由神呪不思議力。所求之事盡得遂心。一切罪業亦得消滅。自然超凡入聖。如小兒有病不肯服藥。被有智醫人塗在母乳。其小兒本食母乳。不覺服著良藥。除却病苦。故羂索心呪經云。若有眾生。設以諂曲。為求富貴名利等。得聞此呪。彼諸眾生。生生處處成就智慧福聚之香。真言境界不可思議也。

> The Sutra of Avalokiteśvara with the Leaf Robe states: This mantra can eliminate all disasters and misfortunes of living beings—epidemics, famines, bandits, weapons, floods, droughts, and disruptions in the stars. It can also increase merit and virtue, bringing prosperity to the land, peace and happiness to the people, and long life to kings and their families alike. The Sutra of Subāhu the Youth further says: Apart from mantras, there is no other method that can bring joy to living beings. This is extensively explained in various mantra sutras, such as the Bodhimaṇḍa Ornament Mantra Sutra and the Supreme Dhāraṇī Sutra. They all state: If one writes down a mantra and places it inside a Buddha image, a stūpa, or a vajra; or writes it on a banner, a temple hall, paper, silk, bamboo, birch bark, walls, wooden boards, or similar surfaces—any living being who sees it, touches it with hand or body, passes through its shadow, or has dust from the written mantra land on them; or if one wears it on the head, the body, or in clothing; or writes it on a flag—if the wind blows the flag and the direction it points toward living beings; or writes it on bells, drums, chimes, conches, cymbals, or other sound-producing objects—any being who hears its sound—all such beings, even if they carry the five heinous offenses or deeds that the Buddhas do not pardon, will have all their sins completely eradicated. In their next life, they will be born in a Buddha land. How much more so for those who personally uphold and recite it! As the ancients said: "The ultimate sins of the five heinous offenses vanish like clouds at a single thought; the grave transgressions of the ten evil deeds dissolve like mist upon hearing once." The Mantra of Wish-Fulfillment praise also says: "Even if one commits the ten evil deeds of pārājika, kills Arhats, or harms one's revered parents, the five heinous offenses and seven unforgivable acts—all are destroyed instantly upon hearing the sound. The sacred power of mantra is immeasurable; thus I praise its inconceivability." The Stainless Pure Light Sutra and the Uṣṇīṣa Vijaya Sutra likewise state: If a deceased person has committed extensive evil deeds and fallen into the three lower realms, a mantra practitioner can speak the deceased person's name, and while single-mindedly reciting the mantra, the deceased will immediately be freed from the evil destinies and be born in heaven. Moreover, if one blesses earth, sand, or lotus flowers with the mantra and scatters them on the grave or body of the deceased, the deceased will be born in the pure lands of the Buddhas. Furthermore, if the deceased person's clothing or bodily remains are touched by the shadow of a mantra reciter, they too will be born in a Buddha land. Also, if one writes a mantra and places it on the bones or body of the deceased, the deceased will be born in heavenly palaces. Thus the ancient sages said: "When dust drifts or shadows fall, the spirit delights in heavenly palaces; when earth is scattered or water touches, consciousness departs from the evil realms." \*\*Question:\*\* When a deceased person has already formed their karma and fallen into the three lower realms, how can a mantra practitioner—merely by reciting the deceased's name or blessing sand and earth to place on the corpse or grave—cause the deceased to be released from the sufferings of the evil paths and attain the bliss of a Buddha land? Not only do laypeople doubt this, even monastics find it hard to believe. \*\*Answer:\*\* The wise understand through analogies. Let me offer one: In the world, there are those skilled in spells who can prevent fire from burning, knives from cutting, and snakes from biting. They can transform poison into non-poison. How much more can the divine mantra of the Tathāgata transform suffering into happiness? Another example from the Liezi: It is recorded that Shi Wen was skilled at playing the zither. In spring, he would pluck the shang string to summon the nanlü note—cool winds would arrive and plants would bear fruit. <note>Shang is the metal tone, belonging to autumn; nanlü is the note of the eighth lunar month. Through the autumn energy, plants bear fruit.</note> In autumn, he would pluck the jue string to activate the jiazhong note—cool breezes would gently return and plants would flourish. <note>Jue is the wood tone, belonging to spring; jiazhong is the note of the second lunar month. Through the spring energy, plants blossom.</note> In summer, he would pluck the yu string to summon the huangzhong note—frost and snow would fall simultaneously, and rivers and ponds would suddenly freeze. <note>Yu is the water tone, belonging to winter; huangzhong is the note of the eleventh lunar month. Through the winter energy, yin condenses and ice forms.</note> In winter, he would pluck the zhi string to activate the ruibin note—scorching sunlight would blaze, and solid ice would immediately melt. <note>Zhi is the fire tone, belonging to summer; ruibin is the note of the fifth lunar month. Through the summer energy, solid ice melts.</note> This is merely a mundane skill of zither playing, yet it can turn autumn into spring and winter into summer. How much more can the Tathāgata's great inconceivable divine mantra transform the suffering of evil destinies into the bliss of Buddha lands? As Zhuangzi said: "The sage acknowledges what lies beyond the six realms but does not elaborate on it." The Avataṃsaka Sutra states that the wisdom and merit of a tenth-stage bodhisattva, even at a single step, cannot be fathomed by ninth-stage bodhisattvas. How much less can we ordinary beings comprehend the secret mind-seal of the Tathāgata, the king of all sages, through our deluded worldly thinking? This is like a frog in a well arguing about the vastness of the Eastern Sea. We should certainly believe with sincerity. Thus the Secret Treasury Divine Mantra Sutra of Avalokiteśvara states: "Those who receive and uphold the divine mantra will surely accomplish whatever they undertake. They must only have deep faith and harbor no doubt." The Six-Syllable Mantra Sutra and the Samantabhadra Mantra Sutra both state that mantra practitioners can eliminate all kinds of physical and mental sufferings—diseases of the four elements, diseases of the five organs, diseases caused by ghosts and spirits, and diseases brought about by past karma. All such illnesses can be cured through the inconceivable power of the divine mantra. Moreover, the mental afflictions of greed, anger, and delusion will naturally dissolve. Thus the White Canopy Mantra Sutra states: "If one has habitual greed and other afflictions that cannot be eliminated, one should single-mindedly recite my divine mantra. For instance, Mātaṅgī's daughter and Ānanda had a bond of affection from past lives, but through the power of my mantra, their love was severed forever, and she attained Arhatship. She was a woman of sensual pursuits who had no intention of cultivating, yet the mantra's subtle aid allowed her to quickly realize the stage beyond learning. How much more so for those who sincerely seek enlightenment?" The Great Compassion Sutra also states: "With utmost sincerity, reciting the mantra extinguishes the fire of lust and removes wicked thoughts." The Wish-Fulfilling Wheel and other mantra sutras state that mantra practitioners can, in this very life, increase all their merit and wisdom. Whatever they say is trusted by others; clothing, wealth, and treasures come to them as they wish; and beings—human, divine, and ghostly—within five hundred yojanas naturally come to pay homage. They also spontaneously understand all scriptures, treatises, and worldly texts, or achieve perfect memory, reciting a thousand verses daily. Thus the Great Buddha Crown Sutra states: "Those who read or recite this mantra, even if they have not themselves performed meritorious deeds, will receive all the merit of the ten-direction Tathāgatas." It further says: "If one upholds the divine mantra without doubt or regret, and this good person does not attain spiritual awakening in this very body born of parents, then the Buddhas of the ten directions would be speaking falsely." It also states: "The un-diligent become diligent; the unwise become wise." If worldly medicines can remove sleepiness and increase one's vitality, how much more can the divine mantra give rise to wisdom? \*\*Question:\*\* The Buddhas' original intention is to help beings eliminate greed, anger, and other afflictions. Why then would they encourage people to develop greed by seeking worldly fame, profit, and success? \*\*Answer:\*\* The Buddhas possess inconceivable skillful means to liberate beings. For those who are unwilling to genuinely seek enlightenment, the Buddhas accommodate their preferences and allow them to use mantras to pursue their worldly goals. Through the inconceivable power of the mantra, whatever they seek is fulfilled, all their evil karma is eliminated, and they naturally transcend the ordinary and enter the holy path. This is like a child who is sick but refuses to take medicine. A wise physician applies the medicine to the mother's breast. The child, simply by nursing, unknowingly takes the medicine and is cured of his illness. Thus the Heart Mantra Sutra of the Noose says: "If living beings, even with deceitful intentions, seek wealth, fame, or profit, and they hear this mantra, they will, in life after life, accomplish the fragrance of wisdom and merit. The realm of mantra is truly inconceivable."