---
title: "佛頂尊勝陀羅尼經釋 · No. 445-C 佛頂尊勝陀羅尼經序"
description: "清初高僧续法大师所著的《佛頂尊勝陀羅尼經釋》是對《佛頂尊勝陀羅尼經》的重要注釋。該經於唐代傳入中國，以尊勝陀羅尼為核心，宣揚其消業滅罪、淨化幽冥的殊勝功德。續法大師的釋論深入闡述了經文的密義與修持方法，融合了華嚴與密宗思想。此釋論在漢傳佛教中具有崇高地位，是研究與修持尊勝法門的權威依據，對後世淨土與密法融合的修行實踐產生了深遠影響。"
url: "https://rushiwowen.co/en/r/cmcvtpc4m0fuxle04g8kjwobm"
---

### No. 445-C佛頂尊勝陀羅尼經序

> Preface to the Buddha's Crown Supreme Victory Dharani Sutra

定覺寺沙門　志靜　述

> Monk Zhijing of Dingjue Temple, Narrator

佛頂尊勝陀羅尼經者，婆羅門僧佛陀波利，儀鳳元年，從西國來至此土。到五臺山次，遂五體投地，向山頂禮曰：如來滅後，眾聖潛靈，唯有大士文殊師利，於此山中，汲引蒼生，教諸菩薩。波利所恨，生逢八難，不覩聖容，遠涉流沙，故來敬謁。伏乞大慈大悲普覆，令見尊儀。言已，悲泣雨淚，向山頂禮。禮已，舉頭忽見一老人，從山中出來，遂作婆羅門語，謂僧曰：法師情存慕道，追訪聖蹤，不憚劬勞，遠尋遺跡。然漢地眾生，多造罪業，出家之輩，亦多犯戒律。唯有佛頂尊勝陀羅尼經，能滅除惡業，未知法師頗將此經來不？僧曰：貧道直來禮謁，不將經來。老人曰：既不將經，空來何益？縱見文殊，亦何必識？師可却向西國，取此經來，流傳漢土，即是遍奉眾聖，廣利羣生，拯濟幽明，報諸佛恩也。師取經來至此，弟子當示師文殊師利菩薩所在。僧聞此語，不勝喜躍，遂裁抑悲淚，至心敬禮。舉頭之頃，忽不見老人。其僧驚愕，倍更虔心，繫念傾誠，迴還西國，取佛頂尊勝陀羅尼經。至永淳二年，迴至西京，具以上事，聞奏大帝。大帝遂將其本入內，請日照三藏法師，及勑司賓寺典客令杜行顗等，共譯此經。勑施僧絹三十疋，其經本禁在內不出。其僧悲泣奏曰：貧道捐軀委命，遠取經來，情望普濟羣生，救拔苦難，不以財寶為念，不以名利關懷，請還經本流行，庶望含靈同益。帝遂留翻得之經，還僧梵本。其僧得梵本，將向西明寺，訪得解善梵語漢僧順貞，奏共翻譯。帝隨其請，僧遂對諸大德共順貞翻譯。譯訖，僧將梵本向五臺山入山，於今不出。今前後翻兩本，並流行於世，小小語有不同者，幸勿怪焉。至垂拱三年，定覺寺主僧志靜，因停在神都魏國東寺，親見日照三藏法師，問其逗留，一如上說。志靜遂就三藏法師諮受神呪。法師於是口宣梵旨，經二七日，句句委授，具足梵音，一無差失。仍更取舊翻梵本勘校，所有脫錯，悉皆改定。其呪初注云最後別翻者是也。其呪句稍異於杜令所翻者，其新呪改定不錯，并注其音訖。後有學者，幸詳此焉。至永昌元年八月，於大敬愛寺，見西明寺上座澄法師，問其逗留，亦如前說。其翻經僧順貞，見在西明寺。此經救󳫠幽顯，最不可思議，恐學者不知，故具錄委曲，以傳未悟。

> The Sutra of the Supreme Victory Buddha-Crown Dharani was brought to this land by the Brahmin monk Buddhapali in the first year of the Yifeng era, when he came from the Western Regions. Arriving at Mount Wutai, he prostrated himself on the ground, facing the mountain peak, and said: "After the Tathagata's nirvana, all the sages have concealed their spiritual presence. Only the great being Manjushri remains in this mountain, guiding living beings and teaching the bodhisattvas. What I, Pali, regret is that I was born in an age of eight difficulties and cannot behold the sage's countenance. I have traveled far across the deserts solely to pay reverence. I humbly beg for your great compassion to spread widely, allowing me to see your revered form." Having spoken, he wept bitterly, shedding tears like rain, and bowed toward the mountain peak. After bowing, he raised his head and suddenly saw an old man emerge from the mountain. The old man spoke in the Brahmin language, saying to the monk: "Venerable Dharma Master, your heart is set on seeking the Way, pursuing and visiting the traces of the sages. You have not shunned toil and hardship, traveling far in search of these remnants. However, the beings in the Han lands commit many sinful deeds, and even those who have left home often violate the precepts. Only the Sutra of the Supreme Victory Buddha-Crown Dharani can eradicate evil karma. I wonder if the Dharma Master has brought this sutra with you?" The monk replied: "This humble monk came solely to pay reverence; I did not bring the sutra." The old man said: "Since you did not bring the sutra, what benefit is there in coming empty-handed? Even if you were to see Manjushri, how would you recognize him? Master, you should return to the Western Regions, fetch this sutra, and spread it in the Han lands. This would be an offering to all the sages, broadly benefiting living beings, saving and aiding both the hidden and the visible, and repaying the kindness of all buddhas. When you bring the sutra here, this disciple will show you where Manjushri Bodhisattva resides." Hearing these words, the monk was overcome with joy and excitement. He restrained his sorrowful tears and bowed with utmost sincerity. The moment he raised his head, the old man suddenly vanished. The monk was astonished and, with redoubled devoutness, focused his mind with complete sincerity. He returned to the Western Regions to fetch the Sutra of the Supreme Victory Buddha-Crown Dharani. In the second year of the Yongchun era, he returned to the Western Capital and reported the entire matter in detail to the Great Emperor. The Emperor then took the original text into the palace and requested the Tripitaka Master Rizhao, along with Du Xingyi, the Director of the Court of Diplomatic Reception, and others, to jointly translate this sutra. An imperial decree bestowed thirty bolts of silk upon the monk, but the sutra text was kept restricted within the palace and not released. The monk wept in sorrow and petitioned: "This humble monk risked life and limb, traveling far to fetch the sutra, hoping to universally aid all living beings and rescue them from suffering and difficulty. I have no regard for wealth or treasure, nor do I care for fame and gain. I beg that the sutra text be returned for circulation, so that all sentient beings may equally benefit." The Emperor then kept the translated version and returned the Sanskrit original to the monk. The monk obtained the Sanskrit original and went to the Ximing Temple, where he sought out the Chinese monk Shunzhen, who was skilled in understanding Sanskrit. He petitioned for a joint translation. The Emperor granted his request, and the monk, along with Shunzhen, translated it before an assembly of great virtues. After the translation was completed, the monk took the Sanskrit original into Mount Wutai and has not emerged to this day. Now, the two versions translated earlier and later are both circulating in the world. Where there are slight differences in wording, please do not find it strange. In the third year of the Chuigong era, the abbot of Dingjue Temple, the monk Zhijing, was staying at the Eastern Temple of the Wei State in the Divine Capital. He personally met the Tripitaka Master Rizhao and inquired about these events, which were exactly as described above. Zhijing then received instruction in the divine mantra from the Tripitaka Master. The Master orally transmitted the Sanskrit meaning over fourteen days, imparting it sentence by sentence in complete Sanskrit pronunciation without any error. He also took the old translated Sanskrit text for collation, correcting all omissions and mistakes. The initial annotation of the mantra states that the final separate translation is the correct one. The mantra's phrasing differs slightly from that translated by Director Du. The new mantra has been corrected and is accurate, with its pronunciation fully annotated. May later students carefully examine this. In the eighth month of the first year of the Yongchang era, at the Great Jing'ai Temple, I met the abbot of Ximing Temple, the monk Cheng, and inquired about these events, which were also as previously described. The translation monk Shunzhen is currently at Ximing Temple. This sutra saves and aids both the hidden and the visible and is most inconceivable. Fearing that students might not know this, I have recorded the details in full to transmit to those who have not yet awakened.

南無本師釋迦牟尼佛三稱

> Homage to our Original Teacher, Shakyamuni Buddha. <note>Recite three times.</note>

開經偈。

> The Opening Verse.

無上甚深微妙法， 百千萬劫難遭遇，我今見聞得受持， 願解如來真實義。

> The supreme, profound, subtle Dharma, So hard to encounter in countless ages, Now that I see, hear, and receive it, May I understand the Tathagata's true meaning.