准提法门简介（中文版）
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。」
准提法门的全称为「七俱胝佛母所说准提陀罗尼法门」，七俱胝意为无量也，佛母意谓般若乃诸佛之母，是知准提法是大般若——般若止观之法门。故能融会禅净律密，将佛法之大小乘乃至各个宗派予以归纳贯穿，不致再有宗教门户狭隘之观念。
准提法门的修持，以三位菩萨作为代表：
第一位是文殊师利菩萨的智慧。代表见地，即「体」是法身。智慧乃诸佛之母，依般若正观来看到我们的本来面目——自性光明。
第二位是普贤菩萨的行愿。代表学佛的行愿，即「用」是化身。为众生造福，为众生解厄，以广修福德资粮。
第三位是观世音菩萨的慈悲。代表修证次第的工夫。即「相」是报身。《楞严经观世音菩萨耳根圆通章》云：「初于闻中，入流亡所」；依准提法特有之金刚念诵方法，可达心气合一，能所双泯之境界。
以上三位菩萨即代表法报化三身的圆满成就。是故准提法门乃吾人究竟解脱之菩提大道也。
（英文版）
Zhuenti Method is one of the many techniques in Buddhism that leads to “Ultimate Awakening”. The uniqueness of the Zhuenti method is that it encompasses the essence of Ch’an (Zen), Pure-land, and Esoteric teachings. Zhuenti Method connects with every major sect; therefore, it eliminates the barriers that exist among various sects of Buddhism. As such, this method is very suitable for aspirants from any lineage or religious background practice it.
The principle of the Zhuenti method consists of three major parts: (1) Insights, (2) Practice, and (3) Vows. They are manifested in their completeness by the three representatives Bodhisattvas: Manjusri, Avalokistesvara, and Samantabhadra.
(1) Wisdom (Prajna), as represented by Bodhisattva Manjusri, is manifested from insight. It is the ‘Essence’ of insights, also known as the Dharma-embodiment (Dharma-nature). Prajna is the mother of all Buddhas. Right contemplation in accordance to Prajna helps us to see our true nature – our self-illumination.
Prajna is that which understands the ‘intrinsic empty nature’ and the impermanence of all that exists. It enables us to understand and practice ‘letting go’, leading us to total liberation from all afflictions.
(2) Compassion, as represented by Bodhisattva Avalokistesvara (Guan-Yin), is the outcome of earnest practice. It is the ‘manifestation’ of prajna, also known as the rewarded body. As the chapter ‘Guan-Yin’s Sound Contemplation’ of the Surangama Sutra describes, “Once totally absorbed, the sound and the practitioner becomes one”. The characteristic ‘Diamond’ chanting method of the Zhuenti practice can elevates us to the states of ‘breath and mind unification’ as well as ‘doer and deed unification’. (That is: Breaking down the mental barriers between our perception and the sound of chanting also known as Samadhi or meditative adsorption.)
(3) Vows, as represented by Bodhisattva Samantabhadra, are the vows and deeds we made while on the path. It is the utilization of prajna, also known as the ‘transformed body’. Such transformation is achieved through servicing and benefiting others, helping others with their problems, etc. Such good deeds helps to broaden our mind and accumulate merits that serve as our future resources in the attainment of Buddhahood.
The ‘Ten Great Vows’ of Bodhisattva Samantabhadra provides the guiding principles for all practicing Buddhist.
These three great Bodhisattvas stand for the all-rounded achievement of the three ‘bodies’, namely, the Dharma-embodiment, the rewarded body and the transformed body. Therefore, this Zhuenti Method can be considered as the ‘Bodhi path’ to ultimate emancipation.
On the Origin of the Zhuenti Method
The Zhuenti Method was described in the Mahatantra (Great Teaching) Sutra. It was quoted that: “Countless Buddhas of the past gave high praises to this Zhuenti Mantra; that it delivers all the holy and saints; that everyone who aspired to practice it diligently will attain the “Zhuenti-hood.”
The teaching of the Zhuenti Method was transmitted to China during the Tang Dynasty. Its practice was limited mainly within the palace and among high officials. Ordinary people were not given a chance to be exposed to this teaching. Master Nan Huai-Chin first received the transmission of this Zhuenti Method in the early 20th century from one of his teachers. In 1979, Master Sou-Yu received the transmission of the current procedure from Master Nan.
About Master Sou-Yu
Master Sou-Yu is currently the abbot of Ten Directions Buddhist Center in Taiwan and the Vice President of the Buddhist Association of United States. He became a monk in 1971. He was a graduate of Buddha Light University (1973-77). He has conducted over 18 secluded retreats with minimum 2 months’ duration. Since receiving the transmission of the Zhuenti Method from Master Nan in 1985, he has been actively engaged in disseminating this method to the general publics throughout Taiwan, Mainland China, Hong Kong, Australia, Canada and the U.S.A.
The basic technique involves:
For details, please refer to the English version of the ‘Zhuenti Method Practice Procedure’
(1) Meditation sitting posture.
(2) Chanting (recitation) of the mantra1
(3) Visualization of a symbol2 , the Zhuenti Bodhisattva and the various symbols .
(4) Assuming the Samadhi seal mudra3 with your hands.
Visualization helps to focus the mind, while chanting and assuming the ‘Samadhi seal mudra’ in the sitting position enhance the gradual transformation of the body and mind. The preferred chanting technique is called vajra (diamond) chanting where the lips and the upper and lower jaws are held naturally apart (except when breathing in through the nose). Sound is generated and controlled by vibrating the tongue behind the teeth.
Footnotes:
1. Mantra
Mantra is also known as Dharani which are created in Sanskrit. They carry profound meanings. The best way to chant is to use the phonetics of the original Sanskrit. However, it is not easy to learn, therefore, most people chant them in their own language’s phonic sounds. Only Buddhas and Bodhisattva of the 10th bhumi (highest level) are able to create their own mantra.
2. Symbol: the Sanskrit symbols of the Mantra.
3. Mudra: formation of a ‘seal’ with your hands by positioning the fingers and palms in various fashions.
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。」
准提法门的全称为「七俱胝佛母所说准提陀罗尼法门」，七俱胝意为无量也，佛母意谓般若乃诸佛之母，是知准提法是大般若——般若止观之法门。故能融会禅净律密，将佛法之大小乘乃至各个宗派予以归纳贯穿，不致再有宗教门户狭隘之观念。
准提法门的修持，以三位菩萨作为代表：
第一位是文殊师利菩萨的智慧。代表见地，即「体」是法身。智慧乃诸佛之母，依般若正观来看到我们的本来面目——自性光明。
第二位是普贤菩萨的行愿。代表学佛的行愿，即「用」是化身。为众生造福，为众生解厄，以广修福德资粮。
第三位是观世音菩萨的慈悲。代表修证次第的工夫。即「相」是报身。《楞严经观世音菩萨耳根圆通章》云：「初于闻中，入流亡所」；依准提法特有之金刚念诵方法，可达心气合一，能所双泯之境界。
以上三位菩萨即代表法报化三身的圆满成就。是故准提法门乃吾人究竟解脱之菩提大道也。
（英文版）
Zhuenti Method is one of the many techniques in Buddhism that leads to “Ultimate Awakening”. The uniqueness of the Zhuenti method is that it encompasses the essence of Ch’an (Zen), Pure-land, and Esoteric teachings. Zhuenti Method connects with every major sect; therefore, it eliminates the barriers that exist among various sects of Buddhism. As such, this method is very suitable for aspirants from any lineage or religious background practice it.
The principle of the Zhuenti method consists of three major parts: (1) Insights, (2) Practice, and (3) Vows. They are manifested in their completeness by the three representatives Bodhisattvas: Manjusri, Avalokistesvara, and Samantabhadra.
(1) Wisdom (Prajna), as represented by Bodhisattva Manjusri, is manifested from insight. It is the ‘Essence’ of insights, also known as the Dharma-embodiment (Dharma-nature). Prajna is the mother of all Buddhas. Right contemplation in accordance to Prajna helps us to see our true nature – our self-illumination.
Prajna is that which understands the ‘intrinsic empty nature’ and the impermanence of all that exists. It enables us to understand and practice ‘letting go’, leading us to total liberation from all afflictions.
(2) Compassion, as represented by Bodhisattva Avalokistesvara (Guan-Yin), is the outcome of earnest practice. It is the ‘manifestation’ of prajna, also known as the rewarded body. As the chapter ‘Guan-Yin’s Sound Contemplation’ of the Surangama Sutra describes, “Once totally absorbed, the sound and the practitioner becomes one”. The characteristic ‘Diamond’ chanting method of the Zhuenti practice can elevates us to the states of ‘breath and mind unification’ as well as ‘doer and deed unification’. (That is: Breaking down the mental barriers between our perception and the sound of chanting also known as Samadhi or meditative adsorption.)
(3) Vows, as represented by Bodhisattva Samantabhadra, are the vows and deeds we made while on the path. It is the utilization of prajna, also known as the ‘transformed body’. Such transformation is achieved through servicing and benefiting others, helping others with their problems, etc. Such good deeds helps to broaden our mind and accumulate merits that serve as our future resources in the attainment of Buddhahood.
The ‘Ten Great Vows’ of Bodhisattva Samantabhadra provides the guiding principles for all practicing Buddhist.
These three great Bodhisattvas stand for the all-rounded achievement of the three ‘bodies’, namely, the Dharma-embodiment, the rewarded body and the transformed body. Therefore, this Zhuenti Method can be considered as the ‘Bodhi path’ to ultimate emancipation.
On the Origin of the Zhuenti Method
The Zhuenti Method was described in the Mahatantra (Great Teaching) Sutra. It was quoted that: “Countless Buddhas of the past gave high praises to this Zhuenti Mantra; that it delivers all the holy and saints; that everyone who aspired to practice it diligently will attain the “Zhuenti-hood.”
The teaching of the Zhuenti Method was transmitted to China during the Tang Dynasty. Its practice was limited mainly within the palace and among high officials. Ordinary people were not given a chance to be exposed to this teaching. Master Nan Huai-Chin first received the transmission of this Zhuenti Method in the early 20th century from one of his teachers. In 1979, Master Sou-Yu received the transmission of the current procedure from Master Nan.
About Master Sou-Yu
Master Sou-Yu is currently the abbot of Ten Directions Buddhist Center in Taiwan and the Vice President of the Buddhist Association of United States. He became a monk in 1971. He was a graduate of Buddha Light University (1973-77). He has conducted over 18 secluded retreats with minimum 2 months’ duration. Since receiving the transmission of the Zhuenti Method from Master Nan in 1985, he has been actively engaged in disseminating this method to the general publics throughout Taiwan, Mainland China, Hong Kong, Australia, Canada and the U.S.A.
The basic technique involves:
For details, please refer to the English version of the ‘Zhuenti Method Practice Procedure’
(1) Meditation sitting posture.
(2) Chanting (recitation) of the mantra1
(3) Visualization of a symbol2 , the Zhuenti Bodhisattva and the various symbols .
(4) Assuming the Samadhi seal mudra3 with your hands.
Visualization helps to focus the mind, while chanting and assuming the ‘Samadhi seal mudra’ in the sitting position enhance the gradual transformation of the body and mind. The preferred chanting technique is called vajra (diamond) chanting where the lips and the upper and lower jaws are held naturally apart (except when breathing in through the nose). Sound is generated and controlled by vibrating the tongue behind the teeth.
Footnotes:
1. Mantra
Mantra is also known as Dharani which are created in Sanskrit. They carry profound meanings. The best way to chant is to use the phonetics of the original Sanskrit. However, it is not easy to learn, therefore, most people chant them in their own language’s phonic sounds. Only Buddhas and Bodhisattva of the 10th bhumi (highest level) are able to create their own mantra.
2. Symbol: the Sanskrit symbols of the Mantra.
3. Mudra: formation of a ‘seal’ with your hands by positioning the fingers and palms in various fashions.
