金光明最勝王經Jinguangming — The Sūtra of Golden Light, the Supreme King

T665 · 義淨譯

全帙 · 可讀

卷首心要Essence

一部經，怎樣把光明留在人間？

《金光明最勝王經》沒有只給一個答案。它先把人帶到王舍城鷲峯山：大眾雲集，佛從甚深三昧而起，宣說經王。接著，壽量之問打開法身與示現的界線；三身之辨，使法身、應身與化身各還其位。金鼓在夢中發聲，懺悔從一個人的罪障展開到願眾生離苦；空性又把身心、根境與諸法帶回因緣所生、無有自性的觀照。

但光明沒有停在內心。四天王聽法、護法、護國；大辯才天女護持說法與記憶，大吉祥天女護持弘經者的衣食所需，堅牢地神承托法座與聽眾。經中所說的守護，不是把權力神聖化，而是把聽法、行善、正法治國與眾生安樂連在一起；若離正法而行，經也如實說出國土衰損的次第。

後半部把這些義理放進人的行動。善生王夢醒求法，聽後把珍寶給予匱乏者；流水長者子學醫、救病，又以水、食與法救護群魚；薩埵太子見餓虎將死，捨身使牠與七子得活。授記、讚歎與付囑於是都不只是結尾：它們把曾經聽見的法，交到下一個願意承擔的人手上。

金、光、明，在本經裡不是遠離苦難的一片亮色。光照見業障，故能懺悔；照見諸法無自性，故不再固執；照見眾生所缺，故願供給、救護與布施；照見經法可能隱沒，故發願讀誦、解說、書寫、流通。

讀這部經，可以先問自己三件事：我願意讓光照見甚麼？我願意放下甚麼？我願意把所得的法與安樂，送到誰的手上？

How does a sutra keep its light alive in the world?

The Sūtra of Golden Light, the Supreme King does not offer only one answer. It first carries the reader to Vulture Peak at Rājagṛha. The assembly gathers, the Buddha emerges from profound samādhi, and the king of sutras is announced. A question about lifespan then opens the distinction between the dharma-body and manifested life; the teaching on the three bodies restores the emanation body, responsive body, and dharma-body to their proper places. A golden drum sounds in a dream. Repentance begins with one person’s obstructions and opens into a vow that sentient beings be freed from suffering. Emptiness returns body and mind, faculties and objects, and all dharmas to dependent arising and the absence of own-being.

Yet the light does not remain within the mind. The Four Heavenly Kings hear, uphold, and protect the Dharma and the realm. The Goddess of Great Eloquence guards teaching and recollection; the Goddess of Great Auspiciousness supplies what those who transmit the sutra need to live; the Earth Deity Firm and Steadfast supports the Dharma seat and its listeners. Protection here does not simply sanctify power. It joins hearing the Dharma, wholesome conduct, rule in accord with Dharma, and the welfare of beings—and the sutra also traces the decline of a realm when its rulers act contrary to Dharma.

The latter chapters place these teachings in human action. King Good-Born wakes from a dream and goes in search of the Dharma; after hearing it, he gives jewels to those in want. The merchant’s son Flowing Water learns medicine and relieves illness, then saves fish with water, food, and Dharma. Prince Sattva sees a starving tigress near death and gives his body so that she and her seven cubs may live. Predictions, praises, and entrustment are therefore more than a conclusion: they place the Dharma once heard into the hands of the next person willing to bear it.

Gold, light, and radiance are not a brightness removed from suffering. Light exposes karmic obstruction, making repentance possible. It reveals that dharmas lack own-being, loosening fixation. It reveals what beings lack, bringing provision, protection, and giving. It reveals that a sutra can disappear, bringing the vow to receive, recite, explain, write, and transmit it.

The reader may begin with three questions: What am I willing to let this light reveal? What am I willing to release? Into whose hands will I place the Dharma and well-being I have received?

緒論Introduction

一、本經與本版底本

《金光明最勝王經》是《金光明》漢譯傳承中篇幅最完足的一本。現存三個主要漢譯形態如下：

藏經號	題名與責任者	卷／品	本版角色
T16n0663	北涼曇無讖譯《金光明經》	四卷十九品	古譯對校；智顗、灌頂與吉藏所釋本
T16n0664	隋寶貴合《合部金光明經》	八卷二十四品	合部對校；保存成立史與若干補譯資料
T16n0665	唐義淨譯《金光明最勝王經》	十卷三十一品	本版唯一底本；慧沼《疏》所釋本

本版以 T665 為 source-of-record。冠首〈大唐龍興三藏聖教序〉另立一個原典單元；三十一品依義淨本品次平列，作為閱讀、檔路與引用的穩定脊樑。異譯可揭示品目開合、語詞與段落差異，卻不會靜默補寫底本。

二、三譯的形成線索

寶貴〈合部金光明經序〉記錄早期諸本的合分與補譯，並說曇無讖本「止十八品」〔T16n0664 0359b21〕；然而今存 T663 目錄列十九品，以〈囑累品〉為第十九。智顗《金光明經文句》所釋則止於十八品。這幾項古代見證彼此形成張力，本版把它們逐項並列，不替古人補作結論。

寶貴又記梁真諦譯出〈三身分別〉、〈業障滅〉、〈陀羅尼最淨地〉、〈依空滿願〉四品；今 T664 保存相應材料。義淨 T665 再展為三十一品，增廣陀羅尼、護持、讚歎與付囑等段。本版的考據層依各品實有文字逐段對勘，不把『較長』直接等同於『較早』或『較真』。

三、十卷三十一品的閱讀地圖

三十一品可依內容形成五個閱讀區段；這只是本版的導航，不取代經本品次，也不是古德科判：

發起、佛身與懺悔（品一至五）：法會發起、如來壽量、三身、金鼓夢懺與滅業障。
地行、陀羅尼與空性（品六至十）：十地修行、三個陀羅尼軸、空性與依空發願。
護法、護國與眾神誓願（品十一至二十）：四天王、天女、地神、藥叉與王法正論。
聞法、本生與布施（品二十一至二十六）：善生王、授記、除病、流水救魚與捨身飼虎。
讚歎與付囑（品二十七至三十一）：十方菩薩、妙幢、菩提樹神、大辯才天女讚佛，最後交付護持。

四、主要義疏鏡與並觀古德

本版以唐慧沼《金光明最勝王經疏》T39n1788 為主要義疏鏡。此疏六卷，依義淨本三十一品逐品開釋，與本版底本同構。慧沼在卷首以五門分別經之起因、宗體、時利、得名與依文科釋；各品義疏先守經文自說，再於末段開出慈恩讀法，使『鏡』不冒充『經』。

並觀古德包括智顗說、灌頂錄《金光明經玄義》T1783 與《金光明經文句》T1785，知禮《玄義拾遺記》T1784 與《文句記》T1786，以及吉藏《金光明經疏》T1787。這些作品多據較早的曇無讖本，因此它們既提供義理讀法，也見證傳本範圍。不同古德之說各明歸屬，並列而不代判。

五、本版型制與現況

原典層保存古漢語；白話只順文，義疏開義，考據呈證，心要提供短入口。冠首序只收原典；三十一品其餘四層均有中、英文本。英文全題與品題目前作讀本導航，並非已定出版題名。

全套檔案已形成可連續閱讀的完整工作版，但檔案齊備不等於全帙通讀批准，也不等於出版批准。讀者可使用現有內容；引用時應保留版本狀態，並以實際藏經號與頁欄行回查原文。

I. The Sutra and the Base of This Edition

The 金光明最勝王經 is the most extensive surviving Chinese recension in the Golden Light transmission. Its three principal Chinese forms are:

Canon no.	Title and responsibility	Fascicles / chapters	Role in this edition
T16n0663	Dharmakṣema’s 金光明經	4 / 19	Earlier collation witness; base of the commentaries by Zhiyi, Guanding, and Jizang
T16n0664	Baogui’s composite 合部金光明經	8 / 24	Composite witness preserving evidence of formation and supplemental translations
T16n0665	Yijing’s 金光明最勝王經	10 / 31	Sole base text of this edition; recension commented upon by Huizhao

T665 is the source of record. Its imperial preface, 大唐龍興三藏聖教序, is retained as a separate Source-Text unit. The thirty-one chapters follow Yijing’s order and provide the stable spine for reading, file paths, and citation. Alternate translations can reveal differences of division, wording, and extent, but they never silently supply wording to the base.

II. Evidence for the Formation of the Three Recensions

Baogui’s preface to the composite recension records the division and supplementation of earlier forms. It says that Dharmakṣema’s recension 「止十八品」—“ended with only eighteen chapters” 〔T16n0664 0359b21〕. The table of contents in the received T663, however, numbers nineteen and makes Entrustment the nineteenth. Zhiyi’s Words and Phrases on the Sūtra of Golden Light comments on eighteen chapters. These ancient witnesses stand in tension. This edition records each without composing a conclusion on their behalf.

Baogui also states that Paramārtha translated four chapters: Distinguishing the Three Bodies, Extinguishing Karmic Obstructions, The Dhāraṇī of the Most Purified Grounds, and Fulfilling Vows through Emptiness. Corresponding material survives in T664. Yijing’s T665 expands the collection to thirty-one chapters, with further dhāraṇī, protection, praise, and entrustment materials. The Apparatus collates what each chapter actually preserves; it does not equate “longer” with either “earlier” or “more authentic.”

III. A Reading Map of the Thirty-One Chapters

For navigation, the chapters may be approached in five movements. These are editorial reading routes, not replacements for the canonical chapter order and not an ancient master’s outline:

Occasion, buddha-body, and repentance (Chapters 1–5) — the assembly, the Tathāgata’s lifespan, the three bodies, the dream of the golden drum, and the extinction of karmic obstruction.
Grounds, dhāraṇī, and emptiness (Chapters 6–10) — the ten grounds, three dhāraṇī axes, emptiness, and vows grounded in emptiness.
Protection of Dharma and realm (Chapters 11–20) — the Four Heavenly Kings, goddesses, earth deity, yakṣa, and the right treatise on royal Dharma.
Hearing, former lives, and giving (Chapters 21–26) — King Good-Born, predictions, healing, the rescue of the fish, and the gift of the body.
Praise and entrustment (Chapters 27–31) — praises by bodhisattvas and deities, followed by the final charge to uphold the sutra.

IV. Principal Lens and Parallel Ancient Witnesses

The principal lens is Huizhao’s six-fascicle 金光明最勝王經疏, T39n1788. It comments on the same thirty-one chapters as Yijing’s recension. At its opening, Huizhao treats five gateways: the cause from which the sutra arises, its purport and substance, its time and benefit, the derivation of its title, and line-by-line exposition. Each Exposition in the present edition begins with the sutra’s own movement and opens the Cien reading afterward, so that the lens does not stand in place of scripture.

Parallel ancient witnesses include Zhiyi’s teachings recorded by Guanding in the 金光明經玄義, T1783, and 金光明經文句, T1785; Zhili’s 金光明經玄義拾遺記, T1784, and 金光明經文句記, T1786; and Jizang’s 金光明經疏, T1787. Most follow Dharmakṣema’s earlier recension. They therefore witness both interpretation and the scope of an older textual form. Every reading remains attributed, and distinct readings are recorded side by side without adjudication.

V. Form and Present State

The Source-Text preserves the classical Chinese. The Vernacular follows the wording, the Exposition opens its meaning, the Apparatus presents evidence, and the Heart-Essence offers a short point of entry. The preface has only a Source-Text; all four authored layers of the thirty-one chapters are available in Chinese and English. The English full title and chapter titles presently function as reader navigation rather than settled publication titles.

The files form a continuous and complete working edition. Completeness of files does not, however, constitute final holistic approval or approval for publication. Citations should retain this edition status and return claims about scripture or ancient commentary to their actual canon numbers and loci.

讀法How to read

一、先選入口

本版不要求所有人從第一品逐字讀到第三十一品。可以依目的選路：

初次相遇：先讀本卷首心要，再選一品的心要與白話，最後回到原典。
連續通讀：依品次讀原典與白話；一品讀完，再看義疏如何開義。
證據回查：由原典進考據，查三譯、古德、術語、譬喻、互讀與文本史；義疏的古德判釋也應能回到考據之證。
英文閱讀：先讀英文心要或白話，再以同品中文原典核對；原典沒有另造英文 source。

二、五條主題讀路

佛身與空性

從品二〈如來壽量〉進品三〈分別三身〉，再讀品九〈重顯空性〉與品十〈依空滿願〉。這條路把壽量、法身、三身、緣起性空與發願連在一起。

懺悔與業障

品四〈夢見金鼓懺悔〉與品五〈滅業障〉相連。前者由夢中金鼓展開懺悔、隨喜與發願；後者把發露、對治、迴向與法身常住逐層說明。宜先讀白話，再用考據分清經文與古德的懺法判釋。

陀羅尼與護持

品六、八、十三、十四與品十五等處保存陀羅尼及行法。音寫正文逐字保留，不作語義翻譯；考據只說明古傳讀音、儀式位置與見證差異。讀者不宜把羅馬字當作校改漢字音寫的權威。

護國與正法

品十一至二十由四天王觀察人天、護國誓願，展開到天女、地神、藥叉與王法正論。可把品十二與品二十對讀：護國不是單一咒術承諾，而與聽法、供養法師、十善、正法治國及不行非法相連。

本生、布施與付囑

品二十一至二十六從求法、聞法、醫病、救魚到捨身；品二十七至三十以讚歎迴向功德，品三十一將經交付四眾與護法者。這條路適合觀察『聞法』如何轉成『給予』與『承擔』。

三、怎樣使用五層

層	最適合回答的問題
原典	義淨本實際怎樣說？頁錨在哪裡？
白話	這一段連續說了甚麼？人物與行動怎樣推進？
義疏	經義如何展開？慧沼的慈恩之鏡如何照讀？
考據	異譯怎樣不同？古德怎樣判？術語與文本史有何證據？
心要	這一品最值得帶走的一問是甚麼？

白話不負責判教，義疏不改寫原典，考據不代古德裁決，心要也不代替完整品文。若一個讀法無法回到原典或明確歸屬的古德文字，應把它視為本版的解說，而不是經中逐字所說。

四、冠首序怎樣讀

〈大唐龍興三藏聖教序〉位於卷一之首，由中宗孝皇帝製，敘說佛教弘傳、義淨西行與譯場。它是 T665 傳本的一部分，卻不是三十一品之一。本版因此將它作 source-only 單元，放在品一之前，不為它另造白話、義疏、考據或心要姐妹檔。

五、引用時的最短原則

引用本版，至少保留『品次＋品名＋層名』；引用經或古德逐字語句，再加藏經號與實際頁欄行。只寫『《金光明》說』不足以分辨 T663、T664、T665 或古德疏文。

I. Choose an Entry Point

This edition does not require every reader to move from the first word of Chapter 1 to the last word of Chapter 31. Choose a route according to purpose:

A first encounter — read the Opening Heart-Essence, then the Heart-Essence and Vernacular of one chapter, and finally return to its Source-Text.
Continuous reading — follow the Source-Text and Vernacular in chapter order; after each chapter, use the Exposition to open its meaning.
Checking evidence — move from Source-Text to Apparatus for the three translations, ancient masters, terminology, images, cross-readings, and textual history. An ancient judgment used in the Exposition should remain traceable to the Apparatus.
Reading in English — begin with the English Heart-Essence or Vernacular, then check it against the Chinese Source-Text in the same directory. No separate English source has been invented.

II. Five Thematic Routes

Buddha-Body and Emptiness

Move from Chapter 2, The Lifespan of the Tathāgata, to Chapter 3, Distinguishing the Three Bodies, and then to Chapters 9 and 10, Reaffirming Emptiness and Fulfilling Vows through Emptiness. This route joins lifespan, dharma-body, the three bodies, dependent arising, emptiness, and vow.

Repentance and Karmic Obstruction

Chapters 4 and 5 belong together. The Dream of the Golden Drum and Repentance opens repentance, rejoicing, and vows through the dream; Extinguishing Karmic Obstructions develops disclosure, remedies, dedication, and the abiding dharma-body. Read the Vernacular first, then use the Apparatus to distinguish scriptural wording from ancient classifications of repentance.

Dhāraṇī and Protection

Chapters 6, 8, 13, 14, and portions of Chapter 15 preserve dhāraṇīs and practices. The transcribed sound strings are preserved verbatim and are not translated for lexical meaning. The Apparatus documents ancient pronunciation, ritual placement, and differences among witnesses. Romanization should never be used as an authority for correcting the transmitted Chinese transcription.

Realm, Protection, and Rule in Accord with Dharma

Chapters 11–20 move from the Four Heavenly Kings’ observation and vows into the goddesses, earth deity, yakṣa, and royal Dharma. Chapters 12 and 20 are especially useful in parallel: protection of a realm is not reduced to a spell but is joined to hearing the sutra, honoring Dharma teachers, the ten wholesome actions, rule according to Dharma, and refusal to act contrary to Dharma.

Former Lives, Giving, and Entrustment

Chapters 21–26 move through seeking Dharma, hearing, healing, saving fish, and giving the body. Chapters 27–30 dedicate merit through praise, and Chapter 31 places the sutra into the care of the fourfold assembly and its protectors. This route traces how hearing becomes giving and responsibility.

III. What Each Layer Is For

Layer	Question it best answers
Source-Text	What does Yijing’s Chinese actually say, and where is it located?
Vernacular	What happens continuously in this passage? How do persons and actions move?
Exposition	How does the chapter’s meaning open, and how does Huizhao’s Cien lens read it?
Apparatus	How do alternate translations differ? What do the ancient masters say? What evidence bears on terms and formation?
Heart-Essence	What single question makes a good first doorway into this chapter?

The Vernacular does not classify doctrine; the Exposition does not rewrite scripture; the Apparatus does not decide on an ancient master’s behalf; the Heart-Essence does not replace the chapter. If a reading cannot return either to the Source-Text or to an explicitly attributed ancient source, it should be understood as the present edition’s explanation, not as the sutra’s verbatim voice.

IV. Reading the Imperial Preface

The 大唐龍興三藏聖教序 stands at the head of Fascicle 1 and is attributed to Emperor Zhongzong. It recounts the transmission of Buddhism, Yijing’s journey, and the translation establishment. It belongs to the transmitted record of T665 but is not one of the thirty-one chapters. It therefore appears before Chapter 1 as a Source-Text-only unit, with no invented Vernacular, Exposition, Apparatus, or Heart-Essence sisters.

V. Minimum Citation Practice

A citation of this edition should at least retain chapter number, chapter title, and layer. A verbatim statement from scripture or an ancient master should also retain its canon number and actual page-column-line locus. “The Golden Light says” is not enough to distinguish T663, T664, T665, or a commentary.

凡例Conventions

一、底本與對校本

唯一底本：唐義淨譯《金光明最勝王經》T16n0665，十卷三十一品。
古譯對校：北涼曇無讖譯《金光明經》T16n0663，四卷十九品。
合部對校：隋寶貴合《合部金光明經》T16n0664，八卷二十四品。
三本只在各自實有的段落內對勘。品目開合、品序、詳略、譯名與咒音差異如實並列；不以異譯靜默補底本，也不以底本詞形覆蓋異譯。

二、冠首序、正文與切分

T665 卷一冠首〈大唐龍興三藏聖教序〉另立 00_shengjiaoxu 原典單元。它不計作第三十二品，也不另造中英姐妹層。正文依 T665 三十一品平列；品十五跨卷七、八，仍保持一品一目錄。卷次與品次皆依實際經本，不以後設主題分組改寫。

三、五層分工

原典逐字保存 T665 漢文與頁錨。
白話忠實順文，不倒灌古德判釋。
義疏先由經文開義，再以慧沼《疏》為主要鏡讀。
考據保存三譯對勘、古德見證、術語、譬喻、互讀與文本史。
心要作初讀入口，不代替完整經文與證據。

原典只存古漢語；其餘四層各具中文與英文。英文鏡譯不另造 source_en，所有漢文權威仍回到原典層。

四、引文與義理

權威引文只取經與古德，逐字保留並繫實際藏經號與頁欄行。
中文「」內為逐字引文；省略須標〔……〕。本版撮意、提挈與自撰語使用『』，不冒充原文。
經文自說、古德判釋與本版解說必須分層。慧沼是主要義疏鏡，但『鏡非經』。
慈恩、天台、三論等不同讀法各自歸屬，並列而不代作裁決。古代見證互有張力時，傳其所傳，不替它們消除差異。

五、陀羅尼與羅馬字

陀羅尼的漢字音寫逐字保存，不把音寫句改作語義翻譯。
羅馬字只作發音輔助，須繫於古德音寫、古德勘梵或本版已建立的古傳形式。
古德無傳者從闕，不以近代梵文校本重建漢譯、專名或陀羅尼。
經題、通行人名與導航用羅馬字不具有校改漢文的權威。

六、名稱、術語與英文題名

人名、佛名、菩薩名與神名先守義淨本漢字；英文用本版跨品一致的工作形式。
同一漢語術語跨品服從同一英譯鎖；不同漢語不因英文近義而強行合併。
《詞彙對照》機械彙集三十一品考據層第五節；不另立新義，也不補現代梵形。
英文全題與三十一品英題目前作導航。最終題名由釋慧鏡通讀後批准；現行文字不冒稱出版定題。

七、版本與題署

三十一品及雙語卷首卷末已形成完整工作版，但不因檔案齊備而標作 v1.0。中文各層以『釋慧鏡 · 指月 · 金光明 · 品名 · 層名 · 2026 夏』題署；英文用相應英題。引用時以品次、品名、層與 T665 頁錨共同定位。

I. Base Text and Collation Witnesses

Sole base text — Yijing’s 金光明最勝王經, T16n0665, in ten fascicles and thirty-one chapters.
Earlier translation — Dharmakṣema’s 金光明經, T16n0663, in four fascicles and nineteen chapters.
Composite witness — Baogui’s 合部金光明經, T16n0664, in eight fascicles and twenty-four chapters.
Witnesses are collated only where each contains corresponding material. Differences of chapter division, order, relative fullness, translated names, and dhāraṇī transcription are recorded as transmitted. An alternate translation never silently fills the base, and the base never overwrites an alternate witness.

II. Imperial Preface, Scripture, and Division

The imperial preface 大唐龍興三藏聖教序 at the head of T665 is retained as the separate Source-Text unit 00_shengjiaoxu. It is not counted as Chapter 32 and receives no invented bilingual sister layers. The scripture follows the thirty-one chapters of T665. Chapter 15 crosses Fascicles 7 and 8 but remains a single chapter directory. Fascicle and chapter numbers follow the witness itself rather than an editorial thematic grouping.

III. Five Distinct Layers

The Source-Text preserves T665 verbatim with page loci.
The Vernacular restates continuously and does not pour ancient interpretation into the scriptural voice.
The Exposition opens the sutra first, then takes Huizhao’s commentary as its principal lens.
The Apparatus preserves the three-recension collation, ancient witnesses, terms, images, cross-readings, and textual history.
The Heart-Essence offers a short first doorway rather than a substitute for the chapter.

The Source-Text remains in classical Chinese. The other four layers are available in Chinese and English. The English mirror creates no source_en; all authority for the Chinese scripture returns to the Source-Text.

IV. Quotation and Interpretation

Authoritative quotation comes from scripture and the ancient masters, preserved verbatim and tied to an actual canon number and page-column-line locus.
Chinese text inside 「」 is a verbatim quotation. Any omission is marked 〔……〕. Editorial condensations, thematic phrases, and authored formulations use 『』 and are not presented as source text.
The wording of scripture, an ancient master’s judgment, and the present edition’s explanation remain distinct. Huizhao is the principal lens, but the lens is not the sutra.
Cien, Tiantai, Sanlun, and other ancient readings are attributed and set side by side without adjudication. Where ancient witnesses stand in tension, the edition transmits the difference rather than resolving it on their behalf.

V. Dhāraṇī and Romanization

The Chinese transcription of a dhāraṇī is preserved verbatim and is not converted into a lexical translation.
Romanization is a pronunciation aid only and must be tied to an ancient transliteration, an ancient comparison with a Sanskrit witness, or another ancient-transmitted form already established in this edition.
Where the ancient transmission supplies no form, none is reconstructed from a modern Sanskrit critical edition—especially for dhāraṇīs, proper names, and technical terms.
Conventional romanized titles and names may serve as navigation labels but never decide a Chinese variant.

VI. Names, Terms, and English Titles

Personal, buddha, bodhisattva, and deity names begin from the Chinese of Yijing’s recension. English uses the edition’s consistent cross-chapter forms.
A recurring Chinese term follows the same English lock. Distinct Chinese terms are not forcibly collapsed merely because their English senses are near.
The Glossary mechanically gathers the fifth section of every chapter’s Apparatus. It advances no new definition and supplies no modern Sanskrit reconstruction.
The English full title and thirty-one chapter titles currently serve as navigation. Final title approval belongs to Shi Huijing; the present forms are not represented as settled publication titles.

VII. Edition and Colophon

The thirty-one chapters and bilingual front and back matter form a complete working edition, but completeness does not by itself confer a v1.0 designation. Chinese layers close with the corresponding Chinese title, chapter, layer, and Summer 2026; English layers use the corresponding English form. Citation should identify chapter number, title, layer, and the actual T665 locus.

譯者Translator

根本漢譯者——義淨

本版底本為《金光明最勝王經》T16n0665。藏經題署標示唐義淨譯，卷一經題下署「大唐三藏沙門義淨奉　制譯」〔T16n0665 0403a05〕。本版據此確認根本漢譯者身分，不以未繫出處的傳記數字作校勘證據。

義淨本十卷三十一品，是本版切分與引用的根。原典層逐字保存此漢譯；白話、義疏、心要與英文鏡譯也以它的句義、品次與專名為起點。異譯的材料只在考據中明標並列，不靜默改入義淨文。

冠首序作者——中宗孝皇帝

T665 卷一之首收〈大唐龍興三藏聖教序〉，署「中宗孝皇帝製」〔T16n0665 0403a03〕。序文敘佛教弘傳、義淨西行與唐代譯場，並非義淨所譯三十一品之一。本版保存它在傳本中的冠首位置，另作 source-only 單元。

異譯與合部責任者

曇無讖——北涼譯《金光明經》T16n0663，四卷十九品；卷首題署「北涼三藏法師曇無讖譯」〔T16n0663 0335b04〕。本版用作古譯對校。
寶貴——隋代合成《合部金光明經》T16n0664，八卷二十四品。此本匯集早期譯本與補譯材料，序文亦保存重要成立史見證；本版用作合部對校，不把『合』簡化為一人新譯。

古德義疏責任者

慧沼撰《金光明最勝王經疏》T39n1788，是本版主要義疏鏡。智顗說、灌頂錄《金光明經玄義》T1783 與《金光明經文句》T1785，知禮述《玄義拾遺記》T1784 與《文句記》T1786，吉藏撰《金光明經疏》T1787，皆作並觀古代見證。這些作者是注釋者，不與根本漢譯者混稱。

本版譯注者——釋慧鏡

本版白話、義疏、考據、心要及英文鏡譯由釋慧鏡（Shi Huijing）譯注。

編纂次第是：先守義淨原典，再逐段對勘曇無讖本與寶貴合本，以慧沼《疏》為主要義疏鏡，並取天台、三論古德異釋作旁證。所有今譯用字、英文句法、層次分工與文本史表述，均由本版譯注者負責；古德之語必明標歸屬，不借古德權威遮蔽本版的編輯責任。

Translator of the Base Chinese Text — Yijing

The base of this edition is the 金光明最勝王經, T16n0665. The canonical title statement attributes it to Yijing under the Tang, and the head of Fascicle 1 reads, 「大唐三藏沙門義淨奉　制譯」—“translated under imperial command by Yijing, Tripiṭaka monk of the Great Tang” 〔T16n0665 0403a05〕. This edition relies on the base witness for his translator identity and does not use uncited biographical numbers as collation evidence.

Yijing’s ten fascicles and thirty-one chapters supply the stable divisions and citation coordinates of this edition. The Source-Text preserves his Chinese verbatim. The Vernacular, Exposition, Heart-Essence, and English mirror all begin from this witness’s sequence, wording, and names. Alternate translations appear with explicit attribution in the Apparatus and are never silently rewritten into Yijing’s text.

Author of the Imperial Preface — Emperor Zhongzong

At the head of Fascicle 1, T665 preserves the 大唐龍興三藏聖教序, attributed 「中宗孝皇帝製」—“composed by the Filial Emperor Zhongzong” 〔T16n0665 0403a03〕. It recounts the transmission of Buddhism, Yijing’s journey, and the Tang translation establishment. It is not one of Yijing’s thirty-one translated chapters and is therefore preserved as a separate Source-Text-only unit.

Responsibility for the Alternate Chinese Witnesses

Dharmakṣema 曇無讖 — translator of the Northern Liang 金光明經, T16n0663, in four fascicles and nineteen chapters. Its fascicle head reads, 「北涼三藏法師曇無讖譯」—“translated by the Tripiṭaka Master Dharmakṣema of the Northern Liang” 〔T16n0663 0335b04〕. It serves as the earlier collation witness.
Baogui 寶貴 — compiler of the Sui composite 合部金光明經, T16n0664, in eight fascicles and twenty-four chapters. The work gathers earlier translations and supplemental materials, and its preface preserves important evidence of formation. It serves as the composite witness; “compiled” is not flattened into the claim that Baogui newly translated the whole.

Ancient Commentators

Huizhao’s 金光明最勝王經疏, T39n1788, is the principal lens. The parallel ancient witnesses are Zhiyi’s teachings recorded by Guanding in the 金光明經玄義, T1783, and 金光明經文句, T1785; Zhili’s 金光明經玄義拾遺記, T1784, and 金光明經文句記, T1786; and Jizang’s 金光明經疏, T1787. These figures are commentators and are not conflated with the translators of the base and alternate Chinese recensions.

Translator and Annotator of the Present Edition — Shi Huijing

The Vernacular, Exposition, Apparatus, Heart-Essence, and English mirror of this edition are the work of Shi Huijing (釋慧鏡).

The editorial order is to preserve Yijing’s source first, collate Dharmakṣema’s translation and Baogui’s composite passage by passage, take Huizhao’s commentary as the principal lens, and place the distinct readings of Tiantai and Sanlun masters beside it. Shi Huijing is responsible for modern Chinese wording, English syntax, separation of layers, and statements of textual history. Every ancient reading remains attributed; the authority of the masters does not conceal the present editor’s responsibility for editorial choices.

書目Bibliography

一、根本經本與異譯

藏經號	題名與責任者	卷／品	本版用途
T16n0663	北涼曇無讖譯《金光明經》	四卷十九品	古譯對校；天台、三論古疏所依經本
T16n0664	隋寶貴合《合部金光明經》	八卷二十四品	合部對校；成立史、補譯與品目開合見證
T16n0665	唐義淨譯《金光明最勝王經》	十卷三十一品	本版唯一底本；冠首另有〈大唐龍興三藏聖教序〉

二、主要義疏鏡

藏經號	題名與責任者	卷	本版用途
T39n1788	唐慧沼撰《金光明最勝王經疏》	六卷	主要義疏鏡；依義淨本三十一品逐品開釋

三、天台古德見證

藏經號	題名與責任者	卷	本版用途
T39n1783	隋智顗說、灌頂錄《金光明經玄義》	二卷	經題、宗體與觀心等玄義見證
T39n1784	宋知禮述《金光明經玄義拾遺記》	六卷	《玄義》承釋見證
T39n1785	隋智顗說、灌頂錄《金光明經文句》	六卷	曇無讖本十八釋品逐文見證
T39n1786	宋知禮述《金光明經文句記》	六卷	《文句》承釋見證

四、三論古德見證

藏經號	題名與責任者	卷	本版用途
T39n1787	隋吉藏撰《金光明經疏》	一卷	曇無讖本三論義疏見證

五、使用原則

以上是全帙反覆使用的核心經疏。各品另引的經、論、懺儀與古德著述，均在該品考據層以完整藏經號與頁欄行列出；本頁不以不完整的總表取代逐條引證。

本版的權威引據限於經與古德。羅馬字只作古傳發音輔助；近代梵文校本、現代重構與未繫古傳的還原形不作漢文校改依據。

I. Base Scripture and Alternate Chinese Recensions

Canon no.	Title and responsibility	Fascicles / chapters	Use in this edition
T16n0663	Dharmakṣema’s 金光明經	4 / 19	Earlier collation witness; scriptural base of the Tiantai and Sanlun commentaries
T16n0664	Baogui’s composite 合部金光明經	8 / 24	Composite collation witness; evidence for formation, supplemental translations, and chapter division
T16n0665	Yijing’s 金光明最勝王經	10 / 31	Sole base text; includes the imperial preface 大唐龍興三藏聖教序 at its head

II. Principal Commentarial Lens

Canon no.	Title and responsibility	Fascicles	Use in this edition
T39n1788	Huizhao’s 金光明最勝王經疏	6	Principal lens; a chapter-by-chapter commentary on Yijing’s thirty-one chapters

III. Tiantai Witnesses

Canon no.	Title and responsibility	Fascicles	Use in this edition
T39n1783	Zhiyi’s teachings recorded by Guanding, 金光明經玄義	2	Witness for the title, purport, substance, contemplation, and other profound meanings
T39n1784	Zhili’s 金光明經玄義拾遺記	6	Continuing witness to the Profound Meaning
T39n1785	Zhiyi’s teachings recorded by Guanding, 金光明經文句	6	Line-by-line witness to eighteen chapters of Dharmakṣema’s recension
T39n1786	Zhili’s 金光明經文句記	6	Continuing witness to Words and Phrases

IV. Sanlun Witness

Canon no.	Title and responsibility	Fascicles	Use in this edition
T39n1787	Jizang’s 金光明經疏	1	Sanlun commentarial witness to Dharmakṣema’s recension

V. Principle of Use

These are the core scriptures and commentaries used throughout the edition. Additional sutras, treatises, repentance manuals, and works by ancient masters cited within an individual chapter are identified there with their full canon numbers and page-column-line loci. This page does not replace those itemized citations with an incomplete master list.

Authoritative citation in this edition is limited to scripture and the ancient masters. Romanization serves only as an aid to pronunciation grounded in ancient transmission. A modern Sanskrit critical edition, a modern reconstruction, or a form without ancient transmission is not used to correct the Chinese text.

索引Indices

本索引依義淨本十卷三十一品與本版實際檔路編成，只供導航，不另立科判。冠首〈大唐龍興三藏聖教序〉是 source-only 單元；點品名可進入該品五層讀本。

一、冠首序與十卷三十一品

卷	單元	主題速覽
一冠首	00 大唐龍興三藏聖教序	中宗序；佛教弘傳、義淨西行與唐代譯場
一	一序品	王舍城法會、二十四頌、經王與全經預告
一	二如來壽量品	四佛現前、壽量方便、舍利與十法
二	三分別三身品	法身、應身、化身；如如與如如智
二	四夢見金鼓懺悔品	金鼓夢境、懺悔、隨喜、發願與讚佛
三	五滅業障品	發露罪障、四種對治、迴向與法身常住
四	六最淨地陀羅尼品	十地、十度、二十二無明與十陀羅尼
五	七蓮華喻讚品	金龍主往昔讚佛、蓮華喻與夢懺願
五	八金勝陀羅尼品	金勝陀羅尼、佛名憶念與十五日行法
五	九重顯空性品	根、境、識與四大；緣起性空
五	十依空滿願品	依空發願、法界平等與利生行
五	十一四天王觀察人天品	四天王觀察、法師至國與聞經因緣
六	十二四天王護國品	聽經供養、十善、正法護國與衰損之相
七	十三無染著陀羅尼品	無染著陀羅尼、受持條件與七種否定
七	十四如意寶珠品	如意寶珠陀羅尼、電王名號與護持行法
七—八	十五大辯才天女品	辯才、憶持、浴法、藥草、咒與護經
八	十六大吉祥天女品	護持弘經者所需、報恩供養與流布
八	十七大吉祥天女增長財物品	七日行法、財物增長、供養與濟貧
八	十八堅牢地神品	地神承托法座、聞法、護持與心呪
八	十九僧慎爾耶藥叉大將品	藥叉大將、正知、隱形護持與陀羅尼
八	二十王法正論品	父子傳授王法、正法治國與七十三頌
九	二十一善生王品	夢醒求法、寶積說經、隨喜與布施七寶
九	二十二諸天藥叉護持品	諸天藥叉誓願、護持法師與七十九頌
九	二十三授記品	妙幢父子與十千天子授記、久修因緣
九	二十四除病品	流水問醫、四大增損、飲食時節與療病
九	二十五長者子流水品	救一萬魚、水食法施、十二因緣與生天
十	二十六捨身品	薩埵太子捨身飼虎、七子與本生揭示
十	二十七十方菩薩讚歎品	十方菩薩到會、十一頌讚佛與迴向
十	二十八妙幢菩薩讚歎品	妙幢八頌半讚佛色身、音聲與功德
十	二十九菩提樹神讚歎品	菩提樹神十一頌讚佛、聽法與供養
十	三十大辯才天女讚歎品	大辯才天女散文讚佛相好與功德
十	三十一付囑品	佛付囑經王；菩薩、天眾與護法者誓願

二、每品固定檔路

每品目錄名為 NN_slug，其中 NN 即義淨本品次。品一至三十一每一目錄固定有九檔：

NN_slug_source.md——原典；
NN_slug_baihua_zh.md／_en.md——白話；
NN_slug_yishu_zh.md／_en.md——義疏；
NN_slug_apparatus_zh.md／_en.md——考據；
NN_slug_xinyao_zh.md／_en.md——心要。

冠首 00_shengjiaoxu 只有 00_shengjiaoxu_source.md，不計入三十一品與四層中英姐妹檔的分母。

三、卷首卷末導航

四、典據速查

類	藏經號	用途
底本	T16n0665	義淨十卷三十一品與冠首序
古譯	T16n0663	曇無讖四卷十九品
合部	T16n0664	寶貴八卷二十四品
慈恩主疏	T39n1788	慧沼六卷、三十一品逐品疏
天台	T39n1783–1786	智顗、灌頂、知禮玄義與文句系
三論	T39n1787	吉藏《金光明經疏》

This index follows the ten fascicles and thirty-one chapters of Yijing’s recension and the edition’s actual file paths. It is a navigation surface, not a new doctrinal outline. The imperial preface is a Source-Text-only unit. Select a chapter title to enter its five-layer reading set. The English titles are provisional navigation renderings pending final title approval.

I. Imperial Preface · Ten Fascicles · Thirty-One Chapters

Fascicle	Unit	Guide to content
1, prefatory	00. 大唐龍興三藏聖教序	Emperor Zhongzong’s preface; transmission of Buddhism, Yijing’s journey, and the Tang translation establishment
1	1. Introduction	Assembly at Rājagṛha; twenty-four stanzas; announcement of the king of sutras
1	2. The Lifespan of the Tathāgata	Appearance of four buddhas; lifespan as skillful means; relics and ten dharmas
2	3. Distinguishing the Three Bodies	Emanation body, responsive body, and dharma-body; suchness and the wisdom of suchness
2	4. The Dream of the Golden Drum and Repentance	Golden-drum dream; repentance, rejoicing, vows, and praise
3	5. Extinguishing Karmic Obstructions	Disclosure of offenses; four remedies; dedication and the abiding dharma-body
4	6. The Dhāraṇī of the Most Purified Grounds	Ten grounds, ten perfections, twenty-two forms of ignorance, and ten dhāraṇīs
5	7. Praise through the Lotus Simile	Golden-Dragon Lord’s former praise; lotus simile; vow for the dream-repentance
5	8. The Golden-Victory Dhāraṇī	Golden-Victory dhāraṇī; recollection of buddha names; fifteen-day practice
5	9. Reaffirming Emptiness	Faculties, objects, consciousness, and the four elements; dependent arising and emptiness
5	10. Fulfilling Vows through Emptiness	Vows grounded in emptiness; equality of the dharma-realm; practices benefiting beings
5	11. The Four Heavenly Kings Observe Gods and Humans	Observation by the Four Kings; the Dharma teacher’s arrival; conditions for hearing
6	12. The Four Heavenly Kings Protect the Realm	Hearing and offerings; ten wholesome actions; protection through Dharma and signs of decline
7	13. The Stainless Dhāraṇī	Stainless dhāraṇī; conditions of practice; seven negations
7	14. The Wish-Fulfilling Jewel	Wish-fulfilling-jewel dhāraṇī; lightning kings; protective practice
7–8	15. The Goddess of Great Eloquence	Eloquence and recollection; bathing rite, herbs, formulas, and protection of the sutra
8	16. The Goddess of Great Auspiciousness	Provision for transmitters; repaying kindness through offerings; circulation of the sutra
8	17. The Goddess of Great Auspiciousness Increases Wealth	Seven-day practice; increase of resources; offerings and giving to the poor
8	18. The Earth Deity Firm and Steadfast	Support of the Dharma seat; hearing, protection, and heart-formulas
8	19. The Yakṣa General Sengshen’erye	Yakṣa general Right Knowing; invisible protection and dhāraṇī
8	20. The Right Treatise on Royal Dharma	Royal Dharma transmitted from father to son; rule in accord with Dharma; seventy-three stanzas
9	21. King Good-Born	Waking from a dream to seek Dharma; Jewel-Accumulation’s teaching; rejoicing and giving jewels
9	22. Gods and Yakṣas Protect and Uphold	Vows of gods and yakṣas; protection of the Dharma teacher; seventy-nine stanzas
9	23. Bestowal of Predictions	Predictions for Wonderful Banner and his sons and for ten thousand devas; causes cultivated over time
9	24. Curing Illness	Flowing Water asks about medicine; increase and decrease of the elements; diet, seasons, and treatment
9	25. The Merchant’s Son Flowing Water	Rescue of ten thousand fish; water, food, and Dharma; twelve links; rebirth among the gods
10	26. Giving Up the Body	Prince Sattva gives his body to a starving tigress; seven cubs; disclosure of the former life
10	27. The Bodhisattvas of the Ten Directions Offer Praise	Arrival of bodhisattvas from the ten directions; eleven stanzas of praise and dedication
10	28. Bodhisattva Wonderful Banner Offers Praise	Eight and a half stanzas praising the Buddha’s body, voice, and qualities
10	29. The Deity of the Bodhi Tree Offers Praise	Eleven stanzas praising the Buddha, hearing Dharma, and offerings
10	30. The Goddess of Great Eloquence Offers Praise	Prose praise of the Buddha’s marks and qualities
10	31. Entrustment	Final entrustment of the king of sutras; vows of bodhisattvas, devas, and protectors

II. Fixed Files in Every Chapter

Each chapter directory is named NN_slug, where NN is Yijing’s chapter number. Chapters 1–31 each contain nine files:

NN_slug_source.md — Source-Text;
NN_slug_baihua_zh.md / _en.md — Vernacular;
NN_slug_yishu_zh.md / _en.md — Exposition;
NN_slug_apparatus_zh.md / _en.md — Apparatus;
NN_slug_xinyao_zh.md / _en.md — Heart-Essence.

The prefatory 00_shengjiaoxu contains only 00_shengjiaoxu_source.md. It is not included in the denominator of thirty-one chapters or the four bilingual authored layers.

III. Front- and Back-Matter Navigation

IV. Canonical Sources at a Glance

Class	Canon no.	Use
Base	T16n0665	Yijing’s ten fascicles, thirty-one chapters, and imperial preface
Earlier translation	T16n0663	Dharmakṣema’s four fascicles and nineteen chapters
Composite	T16n0664	Baogui’s eight fascicles and twenty-four chapters
Principal Cien commentary	T39n1788	Huizhao’s six-fascicle commentary on all thirty-one chapters
Tiantai	T39n1783–1786	Works of Zhiyi, Guanding, and Zhili in the Profound Meaning and Words and Phrases lineages
Sanlun	T39n1787	Jizang’s commentary on the earlier recension

題署Colophon

一、題署

《金光明最勝王經》譯注

底本　唐義淨譯《金光明最勝王經》，T16n0665，十卷三十一品；另收冠首〈大唐龍興三藏聖教序〉。
譯注　釋慧鏡（Shi Huijing）。
叢書　指月 · 漢傳經論譯注。
成書　二〇二六年夏。
型制　逐品五層讀本：原典、白話、義疏、考據、心要；原典存古漢語，其餘四層各具中、英文本。
狀態　三十一品及雙語卷首卷末建竣之完整工作版；全帙中英文字與題名的最終通讀批准尚未宣告，出版批准尚未宣告，不標作 v1.0。
授權　CC BY-NC-SA 4.0（姓名標示 · 非商業性 · 相同方式分享）。

二、引用格式

完整格式宜具品次、品名、層名與底本頁錨：

釋慧鏡《金光明最勝王經譯注》品三〈分別三身品〉· 義疏 · 指月 · 二〇二六夏〔T16 0408b〕。

略式：

釋慧鏡《金光明最勝王經譯注》品〔品次〕〈品名〉·〔層〕· 指月 · 二〇二六夏〔T16 PPPP〕。

層名：原典／白話／義疏／考據／心要。
底本：全書藏經號作 T16n0665；引用實句另加實際頁欄行。
冠首序：標作『冠首〈大唐龍興三藏聖教序〉· 原典』，不列為品〇。
異譯或古德：引用考據層中的 T663、T664 或古德引文時，保留該條自身藏經號與頁錨，不改寫為 T665。
英文題名：現行英文全題與品題只作導航；在最終題名批准前，引用可同時保留漢題以免歧義。

三、版本說明

本版以義淨 T665 為唯一底本，以曇無讖 T663 與寶貴 T664 為對校本；以慧沼 T1788 為主要義疏鏡，並列智顗、灌頂、知禮、吉藏等古德讀法。考據只以經與古德作權威典據。羅馬字只作發音輔助，不以近代梵文校本重建經文、專名或陀羅尼。

三十一品與雙語讀本資料雖已齊備，檔案完整仍不能代替譯者的全帙通讀、術語與題名批准，也不能代替出版批准。因此本題署如實標作完整工作版，不以『建竣』代稱 v1.0。

本版不是重譯以取代義淨，也不把一家注疏取代經文；所作是守住原典，使三譯與古德證據各還其位，並為今人建立可分層進入、可回查出處的讀本。

釋慧鏡 · 指月 · 金光明 · 卷末題署 · 2026 夏

I. Colophon

The Sūtra of Golden Light, the Supreme King: A Translation with Annotation

Base text — Yijing’s 金光明最勝王經, T16n0665, in ten fascicles and thirty-one chapters, together with the imperial preface 大唐龍興三藏聖教序 at its head.
Translation and annotation — Shi Huijing 釋慧鏡.
Series — Zhiyue 指月 · Han-canon Translations with Annotation.
Compiled — Summer 2026.
Form — A five-layer reading set for each chapter: Source-Text, Vernacular, Exposition, Apparatus, and Heart-Essence. The Source-Text remains in classical Chinese; the other four layers are available in Chinese and English.
Status — A complete working edition of the thirty-one chapters and bilingual front and back matter. Final holistic approval of the Chinese, English, and titles, and approval for publication, have not been declared. The edition is not designated v1.0.
License — CC BY-NC-SA 4.0 (Attribution · NonCommercial · ShareAlike).

II. Citation

A full citation should identify chapter number, chapter title, layer, and base-text locus:

Shi Huijing, Jinguangming zuishengwang jing yizhu (The Sūtra of Golden Light, the Supreme King: A Translation with Annotation), Chapter 3, “Distinguishing the Three Bodies” · Exposition · Zhiyue · Summer 2026 〔T16 0408b〕.

Short form:

Shi Huijing, Jinguangming zuishengwang jing yizhu, Chapter N, “{chapter title}” · {layer} · Zhiyue · Summer 2026 〔T16 PPPP〕.

Layer — Source-Text / Vernacular / Exposition / Apparatus / Heart-Essence.
Base text — T16n0665 identifies Yijing’s complete recension; a quotation should also give its actual page-column-line locus.
Imperial preface — cite it as “Imperial Preface, 大唐龍興三藏聖教序 · Source-Text,” not as Chapter 0.
Alternate translations and masters — when citing T663, T664, or an ancient commentary from the Apparatus, retain that item’s own canon number and locus rather than recasting it as T665.
English titles — the present full title and chapter titles are navigation forms. Until final title approval, retain the Chinese title alongside the English where ambiguity would matter.

III. Edition Note

This edition takes Yijing’s T665 as its sole base text, Dharmakṣema’s T663 and Baogui’s T664 as collation witnesses, and Huizhao’s T1788 as the principal lens of exposition, alongside the transmitted readings of Zhiyi, Guanding, Zhili, Jizang, and other ancient masters. Scripture and ancient commentary define the authority base. Romanization serves only as a pronunciation aid and is not used to reconstruct scripture, proper names, or dhāraṇī from a modern Sanskrit edition.

The thirty-one chapters and bilingual reader materials are complete, but completeness cannot replace the translator’s holistic reading, approval of terminology and titles, or approval for publication. This colophon therefore names the present state as a complete working edition; file completion is not represented as a v1.0 seal.

The purpose is neither to replace Yijing nor to make one commentary stand in place of the sutra. It is to preserve the source, keep the three recensions and ancient masters in their proper places, and offer a layered reading whose evidence remains open to inspection.

Shi Huijing · 指月 · The Sūtra of Golden Light, the Supreme King · Colophon and Citation · Summer 2026