---
title: "佛頂尊勝陀羅尼經教跡義記 · 7 定慧相應門"
description: "佛頂尊勝陀羅尼經教跡義記由唐代高僧法崇撰述，是對《佛頂尊勝陀羅尼經》的權威註疏。該經在唐代廣泛流傳，以尊勝陀羅尼為核心，闡述其消業滅罪、淨化障礙的殊勝功德，並詳細解釋咒語的持誦方法與佛教義理。法崇的義記系統梳理經文脈絡，融合當時的教義實踐，為密教修行提供重要依據。此註疏在漢傳佛教中具有崇高地位，是研究唐代密宗思想及陀羅尼信仰的關鍵文獻，對後世影響深遠。"
url: "https://rushiwowen.co/en/r/cmcwdke5s01ufjx04lsp5f833"
---

### 第七定慧相應門

> Chapter 7: The Harmony of Samadhi and Wisdom

怛闥多部多句致跛哩秫弟

> The Tathagata's profound and extensive teachings are vast and boundless.

唐云遍淨也。又云真實，即是遍滿清淨也。解曰：人天福行皆有限量，雜業為因，皆招虛幻，豈同密教神力加持真實，普緣皆遍清淨也。又解：怛闥者，如如也，二心不生分別情息，真言智證名相皆如，心如色如，故重呼之也。又解：真實遍滿清淨者，此明心之實性非內非外，隨薰習力似內外現，即迷心外執緣生法，妄成遍計空華夢等，如觀銅體不遍鏡外之像，以鏡外無像不可執其實有，以心之實性不礙緣生智鑒照然，故云遍滿清淨也。問曰：「體自如如，云何妄想？」答曰：「匠成於器而非匠名，而器不能自成，必有為器主，匠雖非器，豈無為匠之功？成於器，功歸於匠，妄心既謝，還歸清淨也。」

> The term "Tangyun" signifies universal purity. It is also referred to as "truth," which means being all-pervading and perfectly pure. Explanation: The meritorious deeds of humans and gods are all limited in scope. Mixed karma serves as their cause, leading to illusory results. How can they compare to the true and all-pervading purity brought about by the empowerment of esoteric teachings through divine power? Another explanation: "Tatta" (suchness) refers to the state of non-duality, where the mind ceases to discriminate and emotions subside. In the wisdom realization of mantras, names and forms are all as they are—mind is as it is, form is as it is—hence the repeated emphasis. Yet another explanation: "Truth, all-pervading purity" clarifies the true nature of the mind, which is neither internal nor external. Under the influence of habitual tendencies, it appears as if it exists inside or outside. When the mind is deluded and clings to external phenomena, it mistakenly perceives them as universally existent, like empty flowers or dreams. Just as the reflection in a mirror does not extend beyond the mirror itself—since there is no reflection outside the mirror, one cannot cling to it as truly existing—the true nature of the mind does not obstruct the arising of conditioned phenomena, and wisdom shines clearly. Hence, it is called "all-pervading purity." Question: "If the essence is inherently suchness, how do delusions arise?" Answer: "A craftsman creates a vessel but is not called the vessel itself. Yet, the vessel cannot form on its own—there must be a maker. Although the craftsman is not the vessel, can it be said that the craftsman played no role in its creation? The vessel is made, and the credit goes to the craftsman. When deluded thoughts cease, the mind returns to purity."

尾娑普吒沒地秫弟

> Vesaputra, the son of a wealthy man.

唐云顯現智慧也。解曰：無明殼破，業累消亡，真實普緣，智慧顯現。又解：如蓮華開，如萌芽發，既除我法，覺夢知虛，實相朗然，即智慧顯現也。

> Tang Yun says: This is the manifestation of wisdom. Explanation: When the shell of ignorance is broken and the burden of karma is extinguished, true reality universally pervades, and wisdom manifests. Another explanation: Like a lotus flower blooming, like a sprout emerging—once the notions of self and phenomena are removed, one awakens from the dream and realizes its emptiness. True reality shines forth clearly, and that is the manifestation of wisdom.

惹野惹野尾惹野尾惹野

唐云最勝最勝。即是殊勝，即是真俗二諦法門也。解曰：重言最勝最勝者，前云顯現即是真如也。此明二門，根本智、後得智。為後得達俗、根本證真，自利利他，故言最勝。又解：真言行者修此觀門，事理加持故言最勝。緣此佛頂，能摧四魔得免諸災，故言最勝。如經所說「却後七日必當命終」，應生不生、應死不死，即蘊死二魔現成超也。修持不間，魔境不侵、煩惱頓除，復超後二也。

娑麼囉娑麼囉

唐云念持定慧相應也。解曰：念者明記為性，持者不失為義。念持定慧與理相應，專注瑜伽心一境性，定以動搖，慧以拔離，浮沈平等不著有無，本尊常照持念增修，定慧相應故呼之也。又解：二乘樂寂壓離五塵，真言瑜伽智用無礙，於色常為佛色不礙有為，於心常為佛心不住無念，故定慧相應也。