摘要 《佛頂尊勝陀羅尼經》是唐代一度流行的佛教經典，由經典內容觀之，此 經最重要的特色是能兼濟生靈與亡者。此經諸譯本中，以佛陀波利譯本最為流 行。據筆者考察，佛陀波利之譯本，與官方主持譯出的杜本及地婆訶羅本並無 直接關係。此本文前志靜所撰序文之中，提及佛陀波利入五臺山遇文殊點化， 求梵本入唐譯出流傳，乃至於其後再入金剛窟等神異事蹟傳聞，並非《佛頂尊 勝陀羅尼經》傳入中國之真實歷程。不過，佛陀波利所遇神異事蹟的出現，使 得《佛頂尊勝陀羅尼經》在代宗以後，除了因自身功能得以廣傳外，還能夠與 五臺山信仰連結，進而相輔發展。 唐代《佛頂尊勝陀羅尼經》自玄宗朝開始，在政教關係的轉變、信仰觀念 與需求的調整，以及五臺山信仰的興起等因素的影響下，逐漸建立其發展脈 絡。此經的流傳與發展，是因經典內容衍發的功能以及信仰方式，與當時社會 對於信仰的需求與轉變若合符節。 筆者考察相關文獻，可見《佛頂尊勝陀羅尼經》在玄宗以後流傳漸廣，寫 經與陀羅尼的持誦，應是此一佛典最初的信仰方式，經幢的造立成為此經信仰 最重要的活動，則是在流傳至一定的程度後，因經中關於建幢的功能被強調， 才開始大量出現。至代宗以降，五臺山地位逐漸提昇確立後，始與五臺山信仰 相連結。 唐代《佛頂尊勝陀羅尼經》譯傳與信仰的發展，反映中晚唐以降，政教關係、社會結構、型態與民眾的思想觀念等層面的轉變，均影響信眾對於信仰的 需求，也說明佛教的發展，無法置身於社會的脈動之外。

Abstract Buddhoṣṇīṣavijayadhāraṇī Sūtra (Fo-ting tsun-sheng t’o-lo-ni ching《佛頂尊勝陀 羅尼經》) was once a popular Buddhist scripture during the T’ang Dynasty. The most important feature of this scripture is that it claims to save and assist not only the living but also the dead. Of all the translated versions of this scripture, the Buddha-pali (佛陀波利) translation was the most popular. Based on the writer’s observation, there is no direct relationship between Buddha-pali’s translation and the official Du translation or the Divākara (地婆訶羅) version. In the preamble of this translation, written by Zhì-Jìng (志靜), it is stated that Buddha-pali went to Wutai Shan (五臺山, Mount Wutai) and was inspired by Mañjuśrī (文殊) the chief deity of Mount Wutai. He then requested that the Sanskrit version of this scripture be introduced to China so that it could be translated as well as circulated in the T’ang. Regarding the reported divine miracle that Buddha-pali entered the Jin Gang cave (金剛窟, the Vajra Cave), the writer contends that it would not show how the Buddhoṣṇīṣavijayadhāraṇī Sūtra was actually introduced to China during the T’ang. However, the reporting of the event that Buddha-pali experienced, when he received Mañjuśrī’s grace, helped to spread the Buddhoṣṇīṣavijayadhāraṇī Sūtra after the time of the T’ang emperor Tai-tsung (762-779). This popularity was made possible partly due to its function of assisting the living and the dead as well as its connection with faith and devotion related to Mount Wutai. These two factors worked together to aid the spread of this scripture. The Buddhoṣṇīṣavijayadhāraṇī Sūtra has increased its influence since the reign of the T’ang emperor Hsuan-tsung (712-755), when there was a transformation in the relationship between religion and the state, and the adaptation of religiosity to the demands of the society, as well as the rise of devotional practices surrounding Mount Wutai. The development and circulation of this scripture resulted from the fact that the functions as well as devotional practices derived from its content, accorded with the society’s demand as well as changes in faith at that time.The writer has examined related literature and found that the Buddhoṣṇīṣavijayadhāraṇī Sūtra started to spread widely beginning in the Emperor Hsuan-tsung’s time. Transcription and chanting of the Dhāraṇi from the scripture was the primary devotional practice relating to this scripture. The erection of Buddhist Dhāraṇi pillars (ching-ch’uang 經幢), which is a type of Buddhist sculpture, had not become the most important devotional practice relating to this scripture until its wider circulation in a later period. The large number of Buddhist Dhāraṇi pillars started to appear because of the emphasis of merit gained through erecting Buddhist Dhāraṇi pillars, as reported in the scripture. The scripture began to be connected with devotional practices related to the sacred Mount Wutai after the Emperor Tai-tsung. The translation and popularization of the Buddhoṣṇīṣavijayadhāraṇī Sūtra, and the development of practices surrounding the scripture in T’ang Dynasty reflected the changes in the relationship between religion and the state, social structures, and the masses’ thinking in late T’ang Dynasty. Those changes in turn affected the demands that Buddhist practitioners’ made on their faith. This observation also illustrates that the development of Buddhism was connected to social changes.