Buddhism Chant

MANTRA

Posted On 11/08/2010

Mantras are “highly compressed, power-packed formulas, usually of Sanskrit origin, which are charged with deep meaning and magical potency.” They are either written, visualized, sung, or spoken. reciting a mantra continuously “purifies the speech and ‘protects the mind’ by maintaining a constant spiritual connection; and of course it helps disperse mental chatter.”

Mantras are energy based sounds that vibrate through the body. The word “mantra” is a Sanskrit word consisting of two syllables: “man” (mind) and “tra” (deliverance). Thus, a mantra is a pure sound vibration which delivers the mind from it’s form, to put it simply, frustration. Chanting is the process of repeating a mantra over and over to touch the deepest level of the self.

Example – to say the word om…pull in a deep breath of air; as you release it say the oooooooooooooooo until the air is about 3/4 released then say the mmmmmm.

The purpose of mantras is to rebirth the self; a refreshment of the self. Mantras are a very powerful way to reduce negative energies and effects.

A Mantra will help focus your mind when it is scattered. By chanting mantras, you are able to produce a spiritual effect, associated with the physical sensation, of the vibration the chant produces.

Thus, when the mantra is chanted the effect is felt vibrating through the body. Chanting mantras is also used to make the intent of the mantra a physical reality.

Energy naturally follows intent and thus the chanting of a mantra will lead to the physical manifestation. Mantras start a powerful vibration which corresponds to both a specific spiritual energy frequency and a state of consciousness. Over time the mantra process begins to over power lesser vibrations, which eventually become absorbed by the mantra.

After a length of time, which varies with each individual, the wave of the mantra stills all other vibrations.

Ultimately, the mantra produces a state where the organism vibrates at the rate completely in tune with the energy and spiritual state represented by and contained within the mantra. By understanding how mantras work, your understanding of spiritual truth is seen and acquired.

**
A mantra, by itself, does not have energy. It is a special cipher code language that communicates and mobilizes the universal energy. Hence, the mantra language is also called the true language. It is the true language of the universe. Using a mantra to heal people has many advantages that no other method can replace.1. The mantra has a specific nature of command and it easily mobilizes universal energy.

2. The energy that the mantra mobilizes is a lot stronger than the energy that comes through any other methods.

3. The mantra also has the effect of resisting the intrusion of bad-quality energy entities, including disease energy.

4. The mantra protects the healer’s positive energy from leaking out.

5. During a mantra healing session while the healer is healing someone, the universal energy mobilized by the mantra also adjusts the healer’s imbalanced energy at the same time. This method of healing others and adjusting oneself at the same time is a grand method that merges healing and cultivation into one.

To use the universal mantra to communicate and mobilize the universal energy to heal, one has to recite the mantra for at least 300,000 times before it has a healing effect, it’s not simply a matter of having seen the mantra in a book or hearing about it from someone.


準提菩薩

Posted On 22/12/2007

准提法门(海涛法师编辑)
壹、认识准提菩萨 贰、准提法门所依据的重要经典 参、准提咒简要修持法 肆、准提咒的广大威德力 伍、准提咒的其他成就应验方法 陆、修持准提法门的感应事迹 附录:密法中修学准提菩萨的四种成就法:息灾、增益、敬爱、降伏 壹、认识准提菩萨 准提菩萨汉译有准胝观音、准提佛母、七俱胝佛母等名。准提菩萨为显密佛教徒所知的大菩萨,在禅宗,则称之为天人丈夫观音。 在中国佛教徒的心目中,准提菩萨是一位感应甚强、对崇敬者至为关怀的大菩萨,更是三世诸佛之母,他的福德智慧无量,功德广大、感应至深,满足众生世间、出世间的愿望,无微不至的守护众生。在《准提陀罗尼经》中记载,佛陀为了愍念未来的薄福恶业众生,所以入于准提三摩地,宣说过去七俱胝佛所说的准提咒。 《准提咒》被收入早晚课的十小咒中,是佛教徒每日必诵的咒语;同时也被收入《二时临斋仪》里,于佛教寺院早午二时过堂用斋时所用。 称为神咒之王的准提神咒,其加持威力不可思议,他的感应甚为疾速与强大,持诵者可祈求聪明智慧,辩论胜利、夫妇相互敬爱、使他人生起敬爱、增进人际关系、求得子嗣、延长寿命、治疗疾病、灭除罪业、祈求降雨、脱离拘禁以及远离恶鬼、恶贼之难等等,种种的祈愿,无不满足。 修学准提咒并没有任何限制,不分任何身分者,都可以修学诵持的,依此也可看出准提菩萨的慈悲。 十八臂准提菩萨 准提菩萨的图像,有二臂、四臂至八十四臂等九种。不过,一般佛徒所供奉的图像大抵以十八臂三目者为多。其实他还有其它的形像,如八臂的准提菩萨或四臂准提菩萨等,这里我们针对一般常见的十八臂准提菩萨形像来作个介绍。 《佛说七俱胝佛母准提大明陀罗尼经》中记载著十八臂准提菩萨的画像法: 取不截白毡清净者。择去人发。画师受八戒斋。不用胶和色。用新梡成彩色而用画之。 其像作黄白色。种种庄严其身。腰下著白衣。衣上有花。又身著轻罗绰袖天衣。以绶带系腰。朝霞络身。其手腕以白螺为钏。其臂上钏七宝庄严。一一手上著指环。都十八臂。面有三目。 上二手作说法相。右第二手施无畏。第三手把剑。第四手把数珠。第五手把微若布罗迦果(汉言子满果,此间无,西国有)。第六手把钺斧。第七手把钩。第八手把跋折罗。第九手把宝鬘。 左第二手把如意实幢。第三手把莲花。第四手把澡灌。第五手把索。第六手把轮。第七手把螺。第八手把贤瓶。第九手把般若波罗蜜经夹。 菩萨下作水池。地中安莲花。难陀拔难陀二龙王共扶莲花茎。于莲花上安准提菩萨。其像周圆安明光焰。其像作怜愍眼看行者在下坐。手执香炉。面向上看菩萨。于菩萨上画二净居天。像法如是。 十八臂准提菩萨形像的象征意义 在《白宝口抄》卷第六十中的准提法,记戴著准提佛母形像的象征意义,以下分别解说其意义: 1、身体黄白色:黄色代表地大,代表胎藏界;白色代表水大,代表金刚界。准提菩萨的身体黄白色是表征其理智不二、定慧一体的缘故,有诸佛能出生万德之义。 2、种种庄严其身:准提菩萨以种种庄严其身,腰著白衣。衣上有花纹,身著轻罗绰袖天衣。以缓带系腰,以朝霞络身,身有白轻罗网之纹。此种种庄严,象征以种种尘沙法为庄严,那也是象征凡夫以菩提为烦恼,而菩萨则以烦恼为菩提。 3、身像周围光明火焰:菩萨的身像光朋火焰,象征肯乳以智慧光明来破除妄心黑闇。 4、以白螺为钏(手钟):印度以白螺为宝的缘故,所以以白螺宝为手钏,而因为螺贝有彰显说法的意义。准提菩萨又为释迦牟尼佛的化现,专表说法。白色是表白净大悲,白螺的音声更是殊胜,所以以白螺来表示广弘佛法。 5、具有三目:准提菩萨的脸上有三个眼睛,表示理、智、事三义,或说表佛部、金刚部、莲华部三部。又表具足佛眼、法服、慧眼;又表不纵不横,三谛一如平等的涵义。

6、左右上二手作说法相:左右二手上作说法印,是表此尊于六观音中,主要以度化人道为主,他能破除三障,示现三眼之智,来说法利生。(或有其他经典造像此手作准提根本印)

准提印切结式(一)

准提印中结式(二)

准提印成式(三)

准提印成式(方向朝大众)

7、右第二手结施无畏印:右掌五根手指开立,表五智的光明,施与一切众生无畏。由于此尊为人道化主,于娑婆世界号为施无畏者,能布施一切众生无畏,以此手表征大悲深重。

8、右第三手持剑:表示能以智慧剑来降伏四魔三障,破除三毒、五欲等烦恼。

9、右第四手持数珠(念珠):数珠代表智慧,亦表转***之义。而数珠的母珠头象征本师阿弥陀佛,数珠线端为观音,这是以观音大悲力为线端,来贯穿一百零八种的烦恼。每转一珠,断除一烦恼的缘故,能断除一百零八种烦恼,修证成就一百零八种三昧。一一皆具足诸法妙德神力不可思议,一一悉具足无量身、口、意本誓三昧。

10、右第五手持‘微惹布罗迦果’:‘微惹布罗迦果’有说为吉祥果,它的形状青圆,又或有一说为石榴,表圆满万行万善的种子,彰显佛果圆满功德的意涵,而佛母尊多持此物,以其子多的缘故,表能出生佛子之义。

11、右第六手持钺斧:铁钺能摧破一切,以此来表征准提菩萨能摧破无明与难断的惑障,没有余漏。

12、右第十手持钩:表示能钩召一切众生,令入本有内证的法界宫;又表此尊具有召入如来寂静智德的缘故,所以持钩。

13、右第八手持跋折罗(三股金刚杵):‘跋折罗’即三股杵,表能摧灭贪嗔痴三毒,彰显三部诸尊,是三部佛母。

14、右第九手持宝鬘:宝鬘是贯穿花叶所串咸的花鬘,表万德庄严之义,其平等性智的功德。

15、左第二手持如意宝幢:如意宝幢,表高立清净菩提心的宝幢,对无福慧的贫乏众生,施与满足世间及出世间的愿求。

16、左第三手持莲花:开敷的红莲花是人人欣爱之色,因此尊是度化人道之主,所以特别以手持莲花来代表此特德。又因莲花表自性清净的缘故,代表一切诸法自性清净的意义,能清净人界中的三毒、五欲等一切的非法之事。

17、左第四手持澡罐:澡罐是指水瓶,瓶表能盛满一切物之义,指准提菩萨能出生三部诸尊盛满的特德。

18、第五手持索:索是指绢索。谓索表能降伙恶魔,所以佛教中的忿怒诸尊大都持绢索。由于准提菩萨能系缚难调伏者,不令倾动,引入本有的佛智。

19、第六手持***:轮是转动摧破之义,代表能破除二十五种生死流转的存有,轮回流转寂灭,轮才停止。

20、第七手持法螺:持法螺表能演说诸法来利益群生;吹***螺表能演说***,作师子吼。就如同师子吼时,山中野兽类皆被降伏,今以大螺声表能降伙众生一切烦恼或障碍。

21、第八手持贤瓶:此贤瓶也是准提菩萨三味耶形,代表智慧。贤瓶内装有甘露水,表示准提菩萨能以甘露水施予一切众生,含其开敷本有觉性之花。

22、第九手持般若梵筐:般若梵筐表智慧之体,因为十方三世诸佛菩萨皆依此般若智慧,成就无上正等正觉的缘故,准提菩萨为诸佛能生之母,所以手持般若梵筐。

十八臂准提菩萨持著各种法器,这样的示现是为了救度广大众生所展现的形像与方便,在其他经轨如《现图曼荼罗》、《别尊杂记》、《尊容钞》、《阿娑缚抄》等经中所刊载的图像,一概为相同的造像。 准提菩萨十八臂之中,各臂或结印、或持剑、持数珠、金刚杵等物。有些佛教徒见到准提菩萨像后,往往误以为是千手千眼观音菩萨。其实千手千眼观音的塑画像,通常都是二十七目四十臂(加上合掌、定印之二手则为四十二臂),而且各手所持之物也与准提菩萨不同,所以还是可以清楚区分出来。 准提菩萨的真言咒语—准提神咒 准提菩萨的真言为: 南无 飒哆喃 三貌三勃陀 俱胝南 怛侄他 唵 折隶 主隶 准提 娑婆诃 一般念的准提咒为:唵 折隶 主隶 准提 娑婆诃 (om cale cule cundhe svaha),此为短咒。 准提咒的意义 ‘南无’(namah)是归命的意思。 ‘飒哆喃 三藐三勃陀 俱胝南’(saptanam-samyaksam-buddha-kotinam)是七千万正等觉。 ‘怛侄他’(tadyata)其意是‘即说咒曰’,这句常常出现在一般的咒语之中,‘怛侄他’之前的咒语是归敬文,接下来的是咒语的中心内容。 ‘唵’(om),是咒的起音。唵字是皈命,也可以说是咒的起始。‘折隶’(cale)是觉动,‘主隶’(cule)是生起,‘准提’(cundhe)是清净,‘娑婆诃’(svaha)是成就的意思。 整句咒意是:由觉动—大觉之动,而生起清净的成就。依此咒意看来,‘觉动’是属于大悲心遍起的作用,所以他的体性是清净的,而以清净的体性生起大悲作用,这都是由于七十七俱胝佛所共同加持。 准提咒出现的因缘 准提菩萨的真言出现因缘,在《七俱胝佛母所说准提陀罗尼经》中记戴,佛陀因愍念未来薄福恶业众生的缘故,入准提三摩地,而说此过去七俱胝佛所说陀罗尼。 根据《佛说大乘庄严宝王经》记戴,七十七俱胝诸彿如来,在六字大明咒的因缘之下同时示现,共同宣说准提神咒。因为此咒所现起的根源为此,所以准提菩萨也可说是七十七俱胝佛所共同加持的化身。 准提咒的殊胜处 准提神咒的殊胜之处,有三种不同余咒: 1、准提咒,总含一切诸真言故,一切真言,不能含准提,如大海能摄百川,百川不摄大海。 2、准提坛法,人易办故,但以一新镜,未曾用者,便是坛法,不同余咒,建办坛法,须得拣选净处,香泥涂地,广造佛像,多用供具,方能成就。 3、准提法门不拣染净得诵持故,不问在家出家,饮酒食肉,有妻子等,皆能持诵,因为今时,俗流之辈,带妻挟子,饮酒啖肉,是为常业,虽逢善知识教示,习性难以改革,若不用此大不思议咒法救脱,如是人等,何日得出生死,不同余咒,须要持戒,方得诵习。 又《大教王经》云:‘七俱胝如来三身赞,说准提菩萨真言,能度一切贤圣,若人持诵,一切所求,悉得成就,不久证得,大准提果。是知准提真言,密藏之中,最为第一,是真言之母,神咒之王也。’ 贰、准提法门所依据的重要经典 《佛说七俱胝佛母心大准提陀罗尼经》 唐 地婆诃罗 译 尔时,佛在舍卫国祇树给孤独园。是时世尊思惟观察,愍未来诸众生故,说是七俱胝佛母心准提陀罗尼法,即说咒曰:‘ 南无 飒哆喃 三藐三勃陀 俱胝南 怛侄他 唵 折隶 主隶 准提 娑婆诃 若有比丘、比丘尼、优婆塞、优婆夷受持读诵此陀罗尼,满八十万遍,无量劫来所造五无间等一切诸罪,皆悉消灭。所在生处,皆得值遇诸佛菩萨,所有资具,随意充足。生生常得出家,具持菩萨律仪净戒,恒生人天。不堕恶趣,常为诸天之所守护。 若有在家善男女等诵持之者,其家无有灾横、病苦之所恼害,诸有所做,无不谐偶,所说言语,人皆信受。 若有诵此陀罗尼咒满十万遍,梦中得见诸佛菩萨、声闻、缘觉,自见口中吐出黑物。若有重罪,诵满二十万遍,梦中亦见诸佛菩萨,亦复自见吐出黑物。若有五逆罪,不得如是善梦之者,宜应更诵满七十万遍,是时还得如前之相,乃至梦见吐出白色如酪饭等,当知此人即是罪灭,清净之相。 复次,我今说此大陀罗尼所作之事。若于佛像前,或于塔前,若清净处,以瞿摩夷涂地,而作方坛;随其大小,复以花香、幡盖、饮食、灯烛随力所办而供养之。 复咒香水,散于四方,上下以为结界,于坛四角及坛中央,皆各置一香水之瓶。持咒之者于其坛中,面向东方胡跪,诵咒一千八遍,其香水瓶即便自转。 又手捧杂花,咒千八遍,散一镜面,又于镜前正观,诵咒亦千八遍,得见佛菩萨像。应咒花百八遍,而散供养,随请问法,无不决了。 若有鬼病,以咒茅草而拂病人,即得除愈。若有幼小为鬼所著,以五色缕,应令童女搓以为线,一咒一结,满二十一用系其颈,以芥子咒满七遍,散其面,即便除差。 复次有法,于病者前,墨画其形,咒杨枝打之,亦便除差。 复次有法,若有病人为鬼所著,身在远处,应咒杨枝具满七遍,寄人持打,即亦除差。 复次有法,若在路行诵此咒,无有贼、盗、恶兽等畏。 复次有法,常持此咒,设有诤诵,无不获胜。若欲往渡江河大海,诵咒而渡,无有水中恶兽等难。 复次有法,若被系闭,枷锁禁其身,论此咒者即得解脱。 复次有法,若诸国土,水旱不调,疫毒流行,应以酥和胡麻、粳米,用手三指取其一撮,咒之一遍,置火中烧,或经七日七夜,六时如是,相续不绝,一切灾疫,悉皆消灭。 复次有法,于河堵间砂潬之上,以印,印砂为塔形像,诵咒一遍印成一塔,满六十万遍,或见观世音菩萨,或见多罗菩萨,或见金刚手菩萨,随心所求,皆得满足。或见授与仙药,或见与受菩提之记。 复次有法,右绕菩提树像,论咒满千万遍,即见菩萨为其说法,欲随菩萨即得随从。 后次有法,若乞食时常持此咒,不为恶人、恶狗等类之所恼害。若于塔前或佛像前或舍利塔前,诵持此咒满三十万遍,复于白月十五日设大供养,一日一夜不食,正念诵咒,乃至得见金刚手菩萨,而彼菩萨即将是人往于自宫。 复次有法,若于转***塔前,或佛生处塔前,或从忉利天下宝阶塔前,或舍利塔前,于如是诸塔之前,诵咒右绕,即见阿波罗是多菩萨,及诃利底菩萨,随其所愿,皆悉满足。若须仙药,即便授之,复为说法,示菩萨道。 若有诵此陀罗尼者,乃至未坐道场,一切菩萨常为善友。 又此准提大陀罗尼明咒法,过去一切诸佛已说,未来一切诸佛当说,现在一切诸佛今说,我今亦如是说。为利益一切众生故,今得无上菩提故。 若有薄福众生,无少善根者,无有根器之者,无有菩提分法者,若得闻此陀罗尼法,速疾证得阿耨多罗三藐三菩提。若有人能当自忆念,诵持此咒,无量善根,皆得成就。’ 佛说此大准提陀罗尼法特,无量众生远尘杂垢,得大准提陀罗尼大明咒功德,得见十方诸佛菩萨、诸圣众等,作礼而去。 《佛说七俱胝佛母心大准提陀罗尼经》 《七佛俱胝佛母心大准提陀罗尼法》 唐 善无畏 译 独部别行 南无 飒哆喃 三藐三勃陀 俱胝南 怛侄他 唵 折隶 主隶 准提 娑婆诃 总摄二十五部大曼茶罗尼印:以二手无名指、小指相叉于内,二中指直竖相拉,二头指屈附二中指第一节,二母指捻左右手无名指中节。若有召请,二头指来去。 佛言此咒印能灭十恶、五逆一切重罪,成就一切白法,其戒清洁,速得菩提。若在家人,纵不断酒肉妻子,但依我法,无不成就。 佛言:若求成就,先依坛法,不同诸部广修供养。掘地香泥涂之所建立,以一面净镜未曾用者,于佛像前,月十五日夜,随力供养,烧安悉香及清净水。先当静心,无所思惟,然后结印诵咒。咒镜一百八遍,以囊匣盛镜,常得将随身,后欲念诵,但以此镜,置于面前,结印诵咒,依镜为坛,即得成就。 佛言:欲持此咒,于十五日夜,清净澡浴,若新净衣,面向东方,半跏正坐,置镜在前,随有香、华、清净水诸物。先当静心绝思,然后结印,印于心上,诵此咒一百八遍。诵此咒时,能使短命众生还得增寿,※加摩罗疾尚得除差,何况余病,若不消差,无有是处。 ※加摩罗:或称迦末罗、迦么罗。迦摩罗病,此云黄病或云恶垢,亦云癞病。言腹中有恶垢,即不可治也。《大智度论》云:‘一者外因缘病,寒热饥渴,兵刃刀杖,坠落推压,如是等种种外患为恼。二者内因缘病,饮食不节,卧起无常,四百四病,名为内病。 佛言:若人一心静思,诵满二十万遍,四十、六十万遍,世出世法,无不称遂。 佛言:若在家人,平旦清水漱口,未荤血时,面向东方,对镜结印,诵咒一百八遍。如果不断四十九日,有吉祥事,准提菩萨令二圣者,常随其人,心有所念,皆于耳边一一具说。 佛言:短命多病众生,月十五日夜,烧※安悉香,诵咒,结印一百八遍,魔鬼、失心、野狐、恶病,皆于镜中现其本身,杀放随意,更再不来,增寿无量。 佛言:若人无福德相,求官不迁,对镜常诵此咒,福德官当能称遂。 佛言:若人欲有所作,先当思惟准提圣者,正念此咒,具满七遍,端身,少顷,其身自然摇动,即知能遂及以吉庆。若身刚强向前向后,即知不遂,必有灾难。 佛言:欲知此法成不成,依法诵咒,具满七日,便于梦中见佛菩萨及以华果,口吐黑物后吃白物,即知成就。 佛言:此陀罗尼有大势力,至心诵持,必当自证,能令枯树生华,何况世间果报。若常诵持,水、火、刀兵、怨家、毒药,皆不能害。 若卒为鬼神伤死,结印诵咒七遍,以印印心,皆令却活。舍宅不安,鬼神作祸,咒土四块,镇之即去。 佛言:若人六亲不和,不相爱念,依法诵咒,所向和合,闻名见身,皆生欢喜,凡所求无不遂心。况能结齐具戒,一心清净,依法诵持,不转此身,即证菩提,有大功力。 佛言:若人欲长生,于古塔及深山中,或净房内,依镜为坛,其满二、四、六十万遍,青莲华和※安悉香烧,于睡梦中,梦食仙药,或授仙方,或于镜中有五色光,光中有药,随意取食,即得长生。 ※安悉香:或称安息香,有些经典称‘拙具罗香’。拙具罗香(安息香):梵语guggula,音译为求求罗、掘具罗、窭具罗、求罗、屈具罗。此香料最初系安息国商人传入中国,故称为安息香,为香料之一种。在《酉阳杂俎.广动植本篇》记载:‘安息香树出波国,波斯呼为辟邪树,长三丈、皮色黄黑、叶有四角、经冬不凋,二月开花,黄色黄心微碧,不结实,刻其树皮,其胶如饴,名安息香。六、七月坚凝,乃取烧之,通神明,辟众恶。’ 安息杳在很多经典中有记载使用方法,具有多功能之香料,焚其香功用如下: (1)功能:安神、醒脑、镇魄、除秽、辟邪恶辟蛊毒、除恶臭。 (2)适合:供佛、清净堂室、禅坐、治病、净身、持斋戒者入净室之作用、往生、助念者最为适之。 (3)其他:宜行气血,奇效良方小儿惊邪安息香一豆许焚之自除。 佛言:若依法诵持,一心精勤,功力说不可尽。此坛镜法,不得人见,若见即不好不成,毕,须密之,此法不可说,自当证知。随意所求,速得成就,受胜妙乐。 除了以上列举出来的二部经典外,可另参考以下诸经集: 1、佛说七俱胝佛母心大准提陀罗尼经(大唐天竺三藏.地婆诃罗 译) 2、佛说七俱胝佛母准提大明陀罗尼经(唐.金刚智 译) 3、七俱胝佛母所说准提陀罗尼经(唐.大兴善寺.三藏沙门.不空奉诏 译) 4、七佛俱胝佛母心大准提陀罗尼法(唐.善无畏 奉诏译) 5、七俱胝独部法(三藏沙门无畏 译) 6、佛说持明藏瑜伽大教尊那菩萨大明成就义轨经(龙树菩萨于持明藏略出.西天译经三藏朝散大夫试光禄卿明教大师臣法贤 奉诏译) 7、《七俱胝准提陀罗尼念诵仪轨》(唐.大兴善寺.三藏沙门.不空奉诏 译) 8、《七俱胝佛母所说准提陀罗尼经会释》(清.弘赞会释) 参、准提咒简要修持法 一、净法界咒:嗡   (口蓝)(扫者案,听海涛法师的发音,发“啦(ㄌㄚˋ)”音,罗马拚音为“ra”) 二、护身咒:嗡 齿林 三、六字大朋咒:唵 嘛呢呗美 吽 四、准提咒: 南无 飒哆喃 三藐三勃陀 俱胝南 怛侄他 唵 折隶 主隶 准提 娑婆诃 五、一字大轮咒:嗡 部林 肆、准提咒的广大威德力 准提咒广为中国、日本的佛教信徒所持诵,其咒语功德威力不可思议,在很多经典中也都有记载准提咒的广大功德。 《七俱胝佛母准提大陀罗尼经》的记载 据《七俱胝佛母准提大陀罗尼经》所记载,诵持准提陀罗尼能得到光明触照,所有罪障,尽皆消灭,寿命延长,福德智慧增进,并得诸佛的庇护,生生世世远离诸恶趣,迅速证得无上菩提的佛果。 《七佛俱胝佛母心大准提陀罗尼法》的记载 依《七佛俱胝佛母心大准提陀罗尼法》中记载,准提咒印能够灭除十恶、五逆、一切重罪,成就一切白法(善业),具戒清净,速得菩提。若在家人纵然不断酒肉、妻子,但依法修持,无不成就。 《准提陀罗尼经》的记载 依《准提陀罗尼经》所记载,如果薄福无善根的众生,持诵此咒则能生起菩提分的根芽,决定成就菩提。 持诵者亦可祈求聪明、诤论胜利、夫妇敬爱、使他人敬爱、求儿、延命、治病、灭罪、降雨、脱离拘禁以及远离恶鬼、恶贼之难等。 《七俱胝佛母所说陀罗尼经》的记载 在《七俱胝佛母所说陀罗尼经》中记载,若有修持真言的出家、在家菩萨,诵持此陀罗尼满九十万遍,无量劫来所造的十恶、四重、五无间罪,悉皆消灭;所生之处,常遇诸佛菩萨,丰饶财宝,常得出家。 若是在家菩萨,修持戒行,坚固不退,诵此陀罗尼常生天道或于人间常作国王,不在恶道;亲近贤圣,诸天爱敬,拥护加持。若管世务,无诸灾横,仪容端正,言音威肃,心无忧恼。 若出家菩萨具诸禁戒,三时念诵,依教修行,现生所求出世间成就,定慧现前,证地波罗蜜,圆满疾证无上正等菩提。 《佛说七俱胝佛母准提大明陀罗尼经》的记载 此经记载:佛为愍念未来诸众生的缘故,宣说过去七俱胝准提如来等,佛母准提陀罗尼。若有四众受持此咒,满九十万遍,无量劫来,五无间等一切诸罪,悉皆灭除无余,所在生处,皆得值遇诸佛;所有资具,随意充足,速得成就无上菩提。 若有持诵此陀罗尼者,乃至未坐道场,一切菩萨为其胜友,又此准提大明陀罗尼乃诸佛菩萨所说,为利益一切众生,无边菩提道场之故。 若有薄福众生,无有少善根者,无有根器之者,无有菩提分者,是人若得闻此准提大明陀罗尼,若读一遍,即得菩提分,根器芽生,何况诵持常不懈废。 由此善根得以速成佛种,无量功德,皆悉成就,无量众生,远离尘垢,决定成就阿耨多罗三藐三菩提。 《显密圆通成佛心要集》的记载 准提咒能够灭除五逆、十恶、一切罪障,成就一切殊胜白法的功德。诵持此咒者,不论在家或出家,只要专一心志持诵,能使短命的众生延年益寿,如迦摩罗疾此等重病都可以除差,何况其他的病症。 假若诵满四十九日,准提菩萨令二圣者,常跟随此人,所有善心恶心的念头,都会于耳边一一具报。 若有无福之人、求取官职不顺利;或有人为贫苦所逼迫,常诵此咒,能令其今生得如转轮圣王的福德,所求所愿必得称心。 若求取智慧,得大智慧;求男女者,使得男女。凡有所求,无不称遂其心意,就像随色摩尼宝珠,一切色随著心意而改变。 又持诵此咒,能令国王大臣及诸四众、生起爱敬心,凡有见者即感到欢喜。 诵持此咒的人,遇水不能溺、遇火不能焚烧、毒药怨家、军阵强贼,及恶龙兽诸鬼魅等,皆不能危害。 若欲请梵王、帝释、四天王、阎罗天子等,只要诵持此咒,必然随其心愿而来,所有驱使,随心皆得。 此咒于南瞻部洲有大威势力,能移须尔山,竭尽大海水,以咒加持干枯木,能生花果,何况更能依法持诵,不转肉身,得大神足,往生兜率天。 若求长生不老及诸众仙药,但依法诵咒,即得见观世音菩萨,或金刚手菩萨授与神仙妙药,随取食之,即成仙道,获得齐于日月的寿命,证得菩萨位。 若依法诵满一百万遍,便得往生十方净土,历事诸佛,普闻妙法,得证菩提。 准提咒的功德威力不可思议,以上略举经中数则记载以供参考。 伍、准提咒的其他成就应验方法 依据《佛说七俱胝佛母准提大明陀罗尼经》记载:佛陀在只树给孤独园思惟观察,为了愍念未来众生的缘故,宣说了准提神咒。经中并记载了许多准提神咒的成就应验方法,特别将这方法胪列于后,方便读者修持: ◎若于佛像前,或于塔前,若清净处,以瞿摩夷(乌牛屎)涂地,而作尺寸四肘长的方形曼茶罗。再以花、香、幡盖、饮食、灯明、烛火,随自己能力所成办,依法供养。若有所祈愿,先须念诵准提神咒,加持香水散于八方,上下结界。既结界完,于曼茶罗四角及其中央,皆各置一个香水瓶。行者位于西方,面向东方,跪著念诵准提神咒一千零八十遍,其香水瓶即便自动旋转。 ◎或以干净的瓦钵,烧香熏之,内外皆涂香,盛满香水,并好香花,置于曼荼罗中,依前瓶法而作念诵,其钵则转与瓶无异。 ◎若想得知一切事能否成就,即烧香发愿,启白圣者,祈愿解决自己的疑惑,若右转即知为成就,左转即知不成就。 ◎取好花,念诵准提神咒一百零八遍,派遣一位童子洗浴清净,穿著清净衣,以香粉涂抹双手,捧著花,掩住面容。复以自己的手再取其他的花,念诵准提神咒一遍,将一朵花掷向童子身上,童子即问,善恶皆说,随意舞笑,起坐来去。 ◎或于净洁的镜面,以好花供养,念诵准提神咒一百零八遍,散置镜上,使者即示现于镜中。 ◎复以前面之法更取好花,散镜面上,即有善恶相自然现于镜中,或以朱砂,或以香油,涂大拇指甲(其香油以※稣摩那花浸胡麻油中是),念诵准提神咒一百零八遍,即示现天神及僧、菩萨、佛等形像。若心中有所疑问,于过去、现在、未来三世中的事情,一一都可以请问,都可以晓知善与不善,于大拇指上皆自然显现。 ※稣摩那:或译为苏摩那、苏末那、拘苏摩,须摩那,是梵语音义,花名的一种,应称为‘俱苏摩那’,译为‘悦意花’。此花之色,一天有黄、白、黑三种颜色变化,花甚香,树高三四尺,四垂似盖。此花花色美、气皆香、形状端正,形色俱媚,见闻之者,无不悦意故名。 在《法华经》中有苏摩那华油灯,用以供养《法华经》。有时燃多种的灯,有酥油灯、香油灯、苏摩那(善意)华油灯、檐卜(金色)华油灯、婆师迦(夏生)华油灯,有时燃优钵罗(灵瑞)华油灯,像这样用各种灯来供养法华经卷,约有百千种之多。在《一字奇特佛顶经》中也有提到用苏摩那华供养世尊或加持、作法用。 ◎若有人得致恶病,以石榴枝,白茅香草等,念诵鞭拂之,即能疗愈复原。 ◎或以茅草置于酥中,念诵准提神咒七遍,掷于火中烧之,令其烟薰病人,即除病复原。 ◎或取童女所搓的线,念诵一遍作一结,如是满二十一结,与病人小男女等颈上系著,恶魔、鬼魅等病,皆得除愈。 ◎或以白芥子置于酥中,取芥子少许,念诵一遍,一掷火中,如是二十一遍,病即除愈。 ◎又以崔摩夷(乌牛屎)涂地作曼荼罗,以炭画地作彼形,石榴等杖鞭之,彼鬼啼泣求自离去,不敢再来。或以铜宾铁木等作金刚杆,放置于病人边,念诵准提神咒,以杖打之,亦即奔走。 ◎若有人被鬼所著,复身在远处,不能自行前来,或行者不能自行前去,应取杨枝念诵一百八遍准提神咒,遣人将去对他说:‘你往!你去!某乙遣将此杖鞭汝,你若不离去,无疑将损害你;若不离去,鞭之即去。’ ◎若行夜路,念诵准提神咒不断,无有贼盗,及虎狼恶魅鬼等怖畏难处,持心念诵,并作护身,彼等诸难,即皆自灭。或发菩提心、或生怖畏、或有言说,心中祈求免于灾难,若被执缚,即自解脱。

Once, the Buddha was dwelling near Shravasti, at the Anathapindada Garden in the Jeta Forest. At that time the World-Honoured One was contemplating and observing the sentient beings of the future. Out of great compassion for them, the Buddha decided to expound on the Dharani of Cundi, the heart of the mother of seven kotis of buddhas. Thus, the Buddha revealed the mantra:NAMO SAPTANAM SAMYAKSAMBUDDHA KOTINAM. TADYATHA: OM, CALE, CULE, CUNDI SVAHA. If any bhiksu(monk), bhisuni(nun), upasaka(layman), or upasika(laywoman) upholds and recites this dharani 800,000 times, all his or her deadly karmic transgressions created since beginningless time shall be eliminated. The individual shall earn the opportunity to meet all buddhas and bodhisattvas wherever he or she is born, and shall be endowed with all accumulations of merit as the individual wishes. The individual shall gain the opportunity to renounce worldly existence in every lifetime, maintaining all the precepts and vows of a bodhisattva. The individual will always be born in the human and heavenly realms and avoid encountering rebirth in the evil paths, and will always be protected by heavenly beings. If any layperson should uphold and recite this dharani or mantra, his or her household shall be free from affliction and harm of calamity and illness. Everything the person does shall be auspicious; his or her words shall gain the trust and acceptance of others. If one completes a recitation of this mantra 200,000 times, he will dream of the buddhas, bodhisattvas, pratyekabuddhas and sravakas, and see a black substance being vomited out of one’s mouth. Should an individual commit a heavy karmic transgression, upon reciting the mantra 200,000 times he or she shall dream of the buddhas and bodhisattvas and will also, in his or her dreams, vomit a black substance. If the individual has committed one of the five deadly transgressions, and is unable to receive this auspicious dream, it is advisable that he or she recite the mantra 700,000 times. After this, the individual shall receive the auspicious dream and signs. When the individual dreams of vomiting a white substance such as a thick paste of rice, it clearly indicates that he or she has gained the pure sign of karmic purification. I shall now elucidate what this great dharani may achieve. One may stand before a statue of a buddha or find some clear ground before a stupa. Pour gomaya (cow dung, considered in India as clean and purifying) over the ground and create a square mandala shrine, adorning it with offerings of flowers, incense, canopies, food, lamps and candles, according to the size of the mandala. Make these offerings within one’s capacity. Then recite the mantra and spray perfume in the four directions, as well as above and below, to set a protective spiritual boundary. Place a bottle of perfume in each of the four corners and also in the center of the mandala shrine. The practitioner should enter the mandala, kneel and face the East. Recite the mantra 1080 times and the perfume bottles shall rotate on their own. Hold a variety of flowers with both hands, which are overlapped in a crossed position, and recite the mantra 1080 times to empower the flowers. Upon completion, cast the flowers at a mirror. After this, face the mirror and recite the mantra 1080 times. One should then be able to see the appearance of buddhas and bodhisattvas. Recite the mantra again 108 times over some flowers and cast them in the air as an offering. Ask any questions and they shall be answered. If someone should contract an illness traced to spiritual entities, recite the mantra over some cogon grass and sweep the cogon grass over the patient. The patient shall be healed. If a child is possessed by spirits, take five different colored strands of thread and have a young girl weave them into a single thread. Take the weaved five-colored thread and tie a knot with each recitation of the mantra and complete 21 knots. Tie the thread of 21 knots over the neck of the child, recite the mantra 7 times over a handful of mustard seeds and cast the mustard seeds over the face of the child and the child shall be cured of the possession. Other applications of this mantra include the following methods: 1) For a sick person who is possessed by spirits, while the person is present, draw the body features of the sick person on a piece of paper. Recite the mantra over a willow stick and strike the drawing of the sick person with the stick. This may cure the sick person of his or her illness. If a sick person affected by spirits resides in a distant place, recite the mantra over the willow stick seven times, and send another person with the stick. Have him or her draw the illustration before the sick person and strike the illustration of the sick person with the stick. This should heal the person of his or her illness. 2) If one recites this mantra while traveling, there shall be no fear of meeting thieves, robbers or wild beasts. 3) If one should constantly recite this mantra, he or she shall be on the winning end of any dispute. If one should cross the ocean, recite this mantra and one shall not meet any harm caused by the evil beings of the ocean. 4) If one is being locked up and handcuffed, recite this mantra and one shall be freed. 5) If a country suffers from a flood, drought, or a prevailing epidemic, prepare cream, sesame seeds and polished non-glutinous rice. Using any three fingers, grab a portion of each to prepare one mixture. Recite the mantra once over the mixture, and cast it into a fire. Do this continuously for 12 hours over a period of seven days and all calamities shall be eliminated. 6) Seal an imprint of a stupa image into the sand beside a river bank with each recitation of the mantra. Do this 600,000 times. One should either see the appearance of Guan Yin Bodhisattva or Tara herself. Or perhaps, one will see the appearance of Vajrapani. Whatever you pray for shall be fulfilled. One might even be given spiritual medicine or receive a prediction of attaining enlightenment. 7) If you circumambulate the image of a bodhi tree clockwise and recite the mantra up to ten million times, you shall witness a bodhisattva preaching the Dharma to you and be allowed to follow the bodhisattva. 8) If you make offerings of food and recite this mantra often, you shall be out of danger from any evil person or fierce dogs. If you should first complete 300,000 recitations of this mantra in front of a pagoda, or a statue of a buddha, or a stupa, and subsequently make a very large offering of food on the fifteenth of suklapaksa (the bright, first half of the month), reciting the mantra for a day while fasting from food, you shall gain an audience with Vajrapani and receive an invitation to go to his palace. 9) If you should stand before the stupa erected to mark where the dharma wheel was first turned, or the stupa erected to mark where the Buddha was born, or the stupa built to mark where the Buddha descended the precious steps from Trayastrimsas Heaven, or any stupa containing relics, circumambulate the stupa clockwise and recite the mantra. You shall see the Aparajita Bodhisattva and the Bodhisattva Hariti. Your wishes shall then be fulfilled. If you should need any spiritual medicine, it shall be given to you, and you will also receive a spiritual discourse on the bodhisattva way. 10) If an individual who recites this mantra is not in a spiritual place, he shall receive a visit from all the bodhisattvas, regardless of where he or she is. This great dharani of Cundi is a great luminous mantra that has been expounded by the buddhas of the past, and shall be expounded by the buddhas of the future. In fact, all buddhas of the present expound this mantra, as I do today. This is done to benefit all sentient beings so that they may attain Supreme Enlightenment. Should any sentient being who is lacking in merits and has little good karmic root, and has none of the natural capacity and factors of enlightenment be so fortunate to receive this dharani, he or she shall swiftly attain the Supreme and Perfect Enlightenment (Anuttara-Samyak-Sambodhi). If one constantly remembers to recite this mantra, infinite good karmic roots shall ripen into accomplishments. When the Buddha spoke of the Dharani of Cundi, infinite sentient beings were elevated from their impurities, and they received the merits of the Great Dharani of Cundi, the Great Luminous Mantra, and witnessed the presence of the buddhas, bodhisattvas and holy beings of the ten directions before they prostrated and left. **End of Sutra** Introduction to Cundi: The causes and conditions of Cundi Cundi Bodhisattva is a being of great spiritual status. She is said to have been the manifestation of the World Honored One entering into the Samadhi of Spiritual Power of Transformation of Space and Ocean. Cundi is known also as the Cundi Guan Yin. The word Cundi means Supreme Purity. Being the mother of all the deities of the Lotus class, she is therefore known as the Buddha Mother, the Mother of Seven Kotis of Buddhas and Bodhisattvas. Cundi has eighteen arms and three eyes. She is all-powerful, and her Tantric epithet is the Most Victorious Vajra, or Subjugation Vajra. Cundi is attended by two dragon (naga) kings who stand guard by her lotus throne. These two dragon kings are Nanda and Upananda. The Outer Aspects of Cundi Cundi Bodhisattva appears with eighteen arms and three eyes. She is adorned with a jeweled crown which is mounted with a figure of a manifested buddha. Her body is light yellow in color, adorned with all kinds of jade and pearl ornaments. She wears jade and pearl arm ornaments, and wears a white celestial garment. Seated on a lotus throne, her eighteen arms, with the original two hands forming the Root Mudra, hold different implements, in a clockwise direction: a wish- fulfilling banner, a lotus, a bathing vase, a lasso, an eight-spoked wheel, a conch, a precious vase, a wisdom chest, a head-dress, a vajra scepter, a hook, an axe, a heavenly fruit, mala beads, a wisdom sword, and the Fearless Mudra. The Uniqueness of Cundi The eighteen arms of Cundi are said to express the eighteen merits of attaining buddhahood. These are the eighteen uncommon qualities. Her arms are the symbolic expression of these secrets, endowed with the significance of profound principles. In the Mahaprajnaparamita-sastra, these eighteen characteristics of a buddha (the avenikadharma ) distinguish a buddha from a bodhisattva. They are: 01. His perfection of body 02. His perfection of speech 03. His perfection of memory 04. His perfection of impartiality to all 05. His serenity 06. His self-sacrifice 07. His unceasing desire to salvage sentient beings 08. His unflagging zeal to salvage sentient beings 09. His unfailing thought to salvage sentient beings 10. The unceasing wisdom to salvage sentient beings 11. The powers of deliverance 12. The principle of the powers of deliverance 13. Revealing perfect wisdom in deed 14. Revealing perfect wisdom in word 15. Revealing perfect wisdom in thought 16. Perfect knowledge of the past 17. Perfect knowledge of the future 18. Perfect knowledge of the present As the eighteen arms of Cundi represent the eighteen uncommon qualities, they are able to eliminate all the negative karma of sentient beings, hence the name Most Victorious Vajra. One who practices this deity yoga is able to eradicate all past negative karma and avoid all calamities. All that he or she wishes for in this lifetime, and all siddhis of worldly and transcendental practices, shall swiftly manifest. As Cundi is also known as the Subjugation Vajra, and the practice of Cundi constitutes a special practice of Tantrayana, this practice is regarded as supreme. It is wish-fulfilling and can subjugate all maras and heretics. It embodies infinite power and merits, and through this practice the practitioner shall gain a round and perfect aura. The printing of this sutra and all other sutras will benefit oneself and others, and help to remove all forms of calamity. It helps one gain great merits and blessings, and bridges others to the teachings of Buddhism. The Symbolism and Meaning of the Eighteen Arms of Cundi 1. The original 2 hands forming the root Mudra of Expounding the Dharma represents the fluency of elucidating all Dharma. 2. The hand holding the wondrous precious banner represents the ability to build a most magnificent, great monastery. 3. The hand forming the Fearless Mudra represents the ability to deliver sentient beings away from all terror and fears. 4. The hand holding a lotus flower represents the purification of the six senses which, untainted, are as pure as the lotus flower. 5. The hand holding a sword of wisdom represents the severing of the entanglements of afflictions and the three poisons of greed, anger and ignorance. 6. The hand holding an empowerment vase represents the flowing of nectar to nurture all sentient beings so that they may receive the empowerment of the buddhas. 7. The hand holding a wonderful jewelled headdress represents the wish to be linked to wonderful dharma art. 8. The hand holding a vajra lasso represents the ability to attract all into the yoga tantra. 9. The hand holding a wonderful celestial fruit represents the accomplishment of the fruition of enlightenment, and the extensive cultivation of good karma. 10. The hand holding an eight-spoke wheel represents the constant turning of the great dharma wheel, radiating its magnificent lights over the three lower realms. 11. The hand holding a battle axe represents the elimination of all evil practices and the severing of attachment to oneself and others. 12. The hand holding a large dharma shell represents the expounding of pure Dharma which shakes the universe. 13. The hand holding a vajra hook represents the skill to magnetize and attract all phenomena within one’s view. 14. The hand holding a wish-fulfilling vase represents the function of manifesting all treasures and scriptures at will. 15. The hand holding a vajra represents the collective convergence of support given by the eight classes of celestial beings and dragons. It also represents the subjugation of stubborn sentient beings. 16. The hand holding a wisdom sutra represents the self-cognition of knowing the profound and wonderful truth without any guidance from a teacher. 17. The hand holding a mani or wish-fulfilling pearl represents the vibrant and luminous state of mind which is flawless, pure and perfect. 18. The two original hands, beginning with the first hand, are held in the Dharma Expounding Mudra. Hence, the eighteen arms. Some images of Cundi Bodhisattva depict different gestures, such as forming the root mudra or holding mala beads. The meaning remains the same, regardless. The gestures represent the eighteen merits of Cundi Bodhisattva. You may visualize the hands clearly and recite the mantra so that you may attain realization swiftly and liberate sentient beings from their suffering.