本文首先對八世紀至十一世紀准提佛母相關文本進行考察，並對《顯密圓通成佛心要集》中之「密教心要」進行深入討論。本文從兩個層面進行討論：唐代的准提法以文本梳理與分析與比較為主；遼金時期則以《顯密圓通成佛心要集》中「密教心要」為分析重點，探討准提法之轉變。筆者認為，《顯密圓通成佛心要集》可以視為准提法在中國流傳的兩類准提法的分水嶺，是研究准提法轉變的切入點，值得進行進一步的考究。在前人研究的基礎上，本文分析重點在於准提咒與大輪一字咒之結合，與其他咒法相配合形成儀軌之依據；准提咒作為獨部別行，總攝二十五部真言壇法之來源等課題。本文最後則分析《準提心經》之結構。

By analyzing the section of “Essentials of the Esoteric Teaching” in the famous Liao dynasty Buddhist work the Essentials for the Attainment of Buddhahood through the Perfect Penetration of the Exoteric and the Esoteric, this article attempts to research on the various interpretations of mantras which Daoshen has brought together, thus disclosing the inner meaning of the Esoteric Buddhist practices. This article is divided into two parts. First, the author provides a comparison of various translations of Cundi scriptures during Tang dynasty. Second, this paper tries to explore the beliefs and practices that comprise the cult of deity Cundī. For Daoshen, Cundī’s omnipotent mantra and her cult subsumed the entire esoteric tradition. According to Daoshen, to recite Cundī mantra was equivalent to reciting all the mantras of full twenty-five divisions of esotericism. Thus, for Daoshen, the Cundī cult was not simply one among many varieties of esoteric Buddhism; it was rather comprehensive of the whole esoteric tradition.