目前學界對准提法的研究，大多著重於經典研究。相關研究有對於准提法的修證體系或是著眼於准提思想流布的論述，也有以道㲀《顯密圓通成佛心要》為中心論述准提儀軌的編撰，及准提法的理論與實踐等。本論文嘗試以「十方禪林」−−當代弘傳准提法道場之視角，深入解析准提法的思想與實踐所作的研究。 本論文分別從宏觀與微觀兩個面向來審視「十方禪林」弘傳之准提法。宏觀視野，在於探究准提法自傳入漢地暨開展之歷史變遷中，「十方禪林」准提法的定位；微觀視野，則聚焦於了解「十方禪林」准提法之內蘊思想，以及深入十方准提法實踐操作面之重點強調。 研究成果顯示：（1）「十方禪林」所弘傳的准提法，是南懷瑾在道㲀「中國式」（或漢傳式）准提法後的再創新，由於符合太虛主張「中密（中國密宗）」的內涵，可稱之為「中密准提法」；（2）「十方禪林」首愚所弘傳的准提法，其核心思想為「先悟毗盧法界，後修普賢行願海」，這是基於十方准提儀軌完整具備了佛法修持三要件之見地、修證、行願。「見地」相當於道㲀所說的「先悟毗盧法界」，「修證」和「行願」則是道㲀所言之「後修普賢行願海」。（3）「十方禪林」准提儀軌修持強調般若慧觀、金剛念誦，重視中醫身體觀及命門說。般若慧觀如同火車行進時之車頭，指引正確方向；金剛念誦則如火車賴以前進之引擎動力。二者相輔相成，輾轉增上。同時，以中醫身體觀與命門學說來解說准提修持原理，亦是某種型式的將准提法再次向漢文化靠攏。 Up to now, most of the academic researches on Cundi Dharma focus on the associated Buddhist scriptures. The related researches including the practice system of Cundi Dharma. Some theories paid attention to the propagation of the religious thoughts. And there are discourse of editions which focus on the studies of the rituals concerning the practice and its theories which was stated by Master Daochen in the Liao Dynasty in “the Essentials of Becoming a Buddha by harmonizing of Sutra and Tantra（《顯密圓通成佛心要集》）”. This thesis attempts to deeply analyze the thoughts and the practices of Cundi Dharma and taking “Ten-Direction Buddhist Community which is known as a “Dharma Center” as study case in which Cundi Dharma is propagating in the Chinese-culture society. This thesis aims to examine the Cundi Dharma propagated by the “Dharma Center” from both macro and micro perspective. The so-called macro perspective is to historically explore the position of the Cundi Dharma propagated by this “Dharma Center” from the time of introducing and developing this Dharma in China. As for the micro perspective, is to understand the in-depth thoughts and to investigate the practices in-details of the Cundi Dharma, which is propagated by the “Dharma Center”. The conclusion of the thesis shows that (1) The Cundi Dharma propagated by the “Dharma Center” can be regarded as a re-innovation which was edited by Nan Huai-Chin carrying on Master Daochen’s contribution to “Cundi Dharma in Chinese style “and can be understood as “Cundi Dharma in Chinese Esoteric Buddhism Style”. It conforms to the criteria set by Master Taixu's for “ Chinese Esoteric Buddhism”, (2) The core thoughts of the Cundi Dharma propagated by Master Shou-Yu, the founder of the “Dharma Center”, is to “Realize the Vairocana Dharma- Realm First, Practicing Vows of Samantabhadra flowingly (先悟毗盧法界，後修普賢行願海)”. This is because of the rituals of Cundi Dharma propagated by the “Dharma Center” are fully equipped with the three essentials when practicing the Buddhist Dharma: Insight, Practice, and Aspiration. “Insight” is equivalent to “Realize the Vairocana Dharma-Realm First (先悟毗盧法界)” in Daochen's words, as to “Practice” and “Aspiration”, both refer to “Practice Vows of Samantabhadra flowingly (後修普賢行願海)”, (3) The key points of the Cundi-Dharma practice propagated by the “Dharma Center” are the Prajna (“wisdom”) and the Vajra chants; in addition, emphasizing the body-structure and the Mingmen（the gate of vitality） from the perspective of Traditional Chinese Medicine (TCM). Prajna is like the locomotive, guiding the train in the right direction; Vajra chants are like the engines that are necessary to the train. Both complement each other. At the same time, to explain the rationale of the Cundi Dharma practice based on the TCM’s body-structure and theory of the gate of vitality also makes Cundi Dharma easier to realize according to the Chinese culture.
