金光明最勝王經滅業障品

〔T16 0413c13〕

心要Essence

罪，真的能消掉嗎？

上一品妙幢夢中聞得一部懺悔的偈，把懺悔的心說盡了。這一品，天帝釋替一切造過罪的人問出那個不能繞過的問題：曾造業障之罪的人，「云何懺悔，當得除滅」？佛的回答，不只教你怎麼懺，更告訴你——懺為什麼能滅。

先是行法：晝夜六時，把罪一條條對佛發露，不敢覆藏；懺罪之急，如火燒頭、燒衣，救令速滅，一剎那也不得藏。再是道理：一切諸法從因緣生，罪不是實有的東西，是依緣起、依緣滅的——連那造罪的「我」都本無自性，罪又何處安身？懺悔於是從痛哭認錯，提升為照見罪與我皆空的一種智慧。

而這一品更把懺悔連向了法身：由『勸請諸佛住世說法』的善根，佛證得那『攝藏一切諸法、常住而不墮常見、斷滅而不墮斷見』的法身。佛還講起自己的過去——無量劫前身為女人「福寶光明」，於佛前受持讀誦這部經、為人廣說而求菩提，蒙佛授記，展轉至於今日成佛。這部經的分量，佛以自己的來歷為它作了見證。

且入此品，看佛怎樣把『罪能不能消』這個千古之問，一路答到法身——原來一場懺悔，走到底，是走向成佛的路。

Can an offense truly be extinguished?

In the preceding chapter, Wonderful Banner heard a gāthā of repentance in a dream, exhausting what the repentant heart has to say. In this chapter, Śakra asks on behalf of everyone who has committed offenses the question that cannot be avoided: 「云何懺悔，當得除滅」—“How should a person repent so that the offense may be extinguished?” The Buddha’s answer teaches not only how to repent, but why repentance can extinguish an offense.

First comes the practice. Six times by day and night, disclose each offense before the buddhas and do not conceal it. The urgency is like fire burning one’s head and clothing: it must be extinguished at once, without hiding it even for an instant. Then comes the principle. All dharmas arise from causes and conditions. An offense is not a truly existent thing; it arises and ceases in dependence on conditions. Even the offense-making 「我」—“I”—has no intrinsic nature, so where could the offense establish itself? Repentance is thus lifted from tearful admission into a wisdom that sees both offense and self as empty.

The chapter then connects repentance to the dharma-body. Through roots of goodness from requesting the buddhas to remain in the world and teach the Dharma, the Buddha realized the dharma-body that encompasses all dharmas, permanently abides without falling into the view of permanence, and speaks of cessation without falling into the view of annihilation. He also recounts his own past: measureless eons ago, in a woman’s body named 「福寶光明」—“Merit-Jewel Light,” he received and recited this sūtra before a buddha, explained it broadly for others while seeking awakening, received a prediction, and eventually attained buddhahood. The Buddha bears witness to the weight of this sūtra through his own past.

Enter this chapter and see how the Buddha answers the ancient question “Can an offense be extinguished?” all the way through to the dharma-body. A practice of repentance, followed to its end, is a path toward buddhahood.

原典Canonical · verbatim

唐義淨譯《金光明最勝王經》卷三〈滅業障品第五〉· 大正藏 T16n0665〔起 T16 0413c13〕。段/行首〔T16 …〕＝大正藏頁·欄·行錨。

〔T16 0413c13〕爾時，世尊住正分別，入於甚深微妙靜慮，從身毛孔放大光明，無量百千種種諸色，諸佛剎土悉現光中，十方恒河沙校量譬喻所不能及。五濁惡世為光所照，是諸眾生，作十惡業、五無間罪、誹謗三寶、不孝尊親、輕慢師長婆羅門眾，應墮地獄、餓鬼、傍生，彼各蒙光至所住處，是諸有情見斯光已，因光力故，皆得安樂，端正姝妙，色相具足，福智莊嚴，得見諸佛。是時帝釋一切天眾，及恒河女神并諸大眾，蒙光希有，皆至佛所，右遶三匝，退坐一面。爾時，天帝釋承佛威力，即從座起，偏袒右肩，右膝著地，合掌向佛。而白佛言：「世尊！云何善男子、善女人願求阿耨多羅三藐三菩提，修行大乘，攝受一切邪倒有情，曾所造作業障罪者，云何懺悔，當得除滅？」佛告天帝釋：「善哉！善哉！善男子！汝今修行，欲為無量無邊眾生，令得清淨解脫安樂，哀愍世間，福利一切。若有眾生由業障故，造諸罪者，應當策勵，晝夜六時，偏袒右肩，右膝著地，合掌恭敬，一心專念，口自說言：『歸命頂禮現在十方一切諸佛，已得阿耨多羅三藐三菩提者，轉妙法輪，持照法輪，雨大法雨，擊大法鼓，吹大法螺，建大法幢，秉大法炬。為欲利益安樂諸眾生故，常行法施，誘進群迷，令得大果，證常樂故。如是等諸佛世尊，以身、語、意稽首歸誠，至心禮敬。彼諸世尊以真實慧，以真實眼，真實證明，真實平等，悉知悉見一切眾生善惡之業。我從無始生死以來，隨惡流轉，共諸眾生造業障罪，為貪、瞋、癡之所纏縛。未識佛時，未識法時，未識僧時，未識善惡，由身、語、意造無間罪，惡心出佛身血，誹謗正法，破和合僧，殺阿羅漢，殺害父母。身三、語四、意三種行，造十惡業，自作、教他、見作隨喜。於諸善人，橫生毀謗，斗秤欺誑，以偽為真，不淨飲食施與一切，於六道中所有父母更相惱害。或盜窣堵波物、四方僧物、現前僧物自在而用，世尊法律不樂奉行，師長教示不相隨順。見行聲聞、獨覺、大乘行者，喜生罵辱，令諸行人心生悔惱。見有勝己，便懷嫉妬，法施、財施常生慳惜，無明所覆，邪見惑心，不修善因，令惡增長，於諸佛所而起誹謗，法說非法，非法說法。如是眾罪，佛以真實慧，真實眼，真實證明，真實平等，悉知悉見。我今歸命，對諸佛前，皆悉發露，不敢覆藏，未作之罪更不復作，已作之罪今皆懺悔。所作業障，應墮惡道、地獄、傍生、餓鬼之中、阿蘇羅眾及八難處，願我此生所有業障皆得消滅，所有惡報未來不受。亦如過去諸大菩薩修菩提行，所有業障悉已懺悔，我之業障今亦懺悔，皆悉發露，不敢覆藏，已作之罪願得除滅，未來之惡更不敢造。亦如未來諸大菩薩修菩提行，所有業障悉皆懺悔，我之業障今亦懺悔，皆悉發露，不敢覆藏，已作之罪願得除滅，未來之惡更不敢造。亦如現在十方世界諸大菩薩修菩提行，所有業障悉已懺悔，我之業障今亦懺悔，皆悉發露，不敢覆藏，已作之罪願得除滅，未來之惡更不敢造。』〔T16 0414b15〕「善男子！以是因緣，若有造罪，一剎那中，不得覆藏，何況一日一夜，乃至多時。若有犯罪欲求清淨，心懷愧恥，信於未來必有惡報，生大恐怖，應如是懺。如人被火燒頭燒衣，救令速滅，火若未滅，心不得安；若人犯罪亦復如是，即應懺悔，令速除滅。若有願生富樂之家，多饒財寶，復欲發意修習大乘，亦應懺悔，滅除業障。欲生豪貴婆羅門種、剎帝利家，及轉輪王七寶具足，亦應懺悔，滅除業障。「善男子！若有欲生四天王眾天、三十三天、夜摩天、覩史多天、樂變化天、他化自在天，亦應懺悔，滅除業障。若欲生梵眾、梵輔、大梵天、少光、無量光、極光淨天、少淨、無量淨、遍淨天、無雲、福生、廣果天、無煩、無熱、善現、善見、色究竟天，亦應懺悔，滅除業障。若欲求預流果、一來果、不還果、阿羅漢果，亦應懺悔，滅除業障。若欲願求三明六通、聲聞、獨覺自在菩提，至究竟地，求一切智智、淨智、不思議智、不動智、三藐三菩提正遍智者，亦應懺悔，滅除業障。何以故？善男子！一切諸法從因緣生，如來所說，異相生，異相滅，因緣異故。如是過去諸法皆已滅盡，所有業障無復遺餘，是諸行法未得現生而今得生，未來業障更不復起。何以故？善男子！一切法空，如來所說無有我、人、眾生、壽者，亦無生滅，亦無行法。善男子！一切諸法皆依於本，亦不可說。何以故？過一切相故。若有善男子、善女人，如是入於微妙真理，生信敬心，是名無眾生而有於本，以是義故，說於懺悔，滅除業障。「善男子！若人成就四法，能除業障，永得清淨。云何為四？一者、不起邪心，正念成就，二者、於甚深理不生誹謗，三者、於初行菩薩起一切智心，四者、於諸眾生起慈無量，是謂為四。」爾時世尊而說頌言：　　「專心護三業，不誹謗深法；
　　作一切智想，慈心淨業障。
「善男子！有四業障難可滅除。云何為四？一者、於菩薩律儀犯極重惡，二者、於大乘經心生誹謗，三者、於自善根不能增長，四者、貪著三有，無出離心。復有四種對治業障。云何為四？一者、於十方世界一切如來，至心親近，說一切罪；二者、為一切眾生勸請諸佛說深妙法；三者、隨喜一切眾生所有功德；四者、所有一切功德善根，悉皆迴向阿耨多羅三藐三菩提。」〔T16 0415a03〕爾時，天帝釋白佛言：「世尊！世間所有男子女人，於大乘行有能行者，有不行者，云何能得隨喜一切眾生功德善根？」佛言：「善男子！若有眾生雖於大乘未能修習，然於晝夜六時，偏袒右肩，右膝著地，合掌恭敬，一心專念，作隨喜時，得福無量。應作是言：『十方世界一切眾生，現在修行施、戒、心、慧，我今皆悉深生隨喜。』由作如是隨喜福故，必當獲得尊重殊勝無上無等最妙之果。如是過去、未來一切眾生，所有善根皆悉隨喜。又於現在初行菩薩發菩提心所有功德，過百大劫行菩薩行，有大功德獲無生忍，至不退轉、一生補處，如是一切功德之蘊，皆悉至心隨喜讚歎。過去、未來一切菩薩，所有功德隨喜讚歎亦復如是。復於現在十方世界一切諸佛、應、正遍知證妙菩提，為度無邊諸眾生故，轉無上法輪，行無礙法施，擊法鼓，吹法螺，建法幢，雨法雨，哀愍勸化一切眾生，咸令信受，皆蒙法施，悉得充足無盡安樂。又復所有菩薩、聲聞、獨覺功德積集善根，若有眾生未具如是諸功德者，悉令具足，我皆隨喜。如是過去、未來諸佛、菩薩、聲聞、獨覺所有功德，亦皆至心隨喜讚歎。善男子！如是隨喜，當得無量功德之聚，如恒河沙三千大千世界所有眾生，皆斷煩惱，成阿羅漢。若有善男子、善女人盡其形壽，常以上妙衣服、飲食、臥具、醫藥而為供養，如是功德，不及如前隨喜功德千分之一。何以故？供養功德有數有量，不攝一切諸功德故，隨喜功德無量無數，能攝三世一切功德。是故若人欲求增長勝善根者，應修如是隨喜功德。若有女人，願轉女身為男子者，亦應修習隨喜功德，必得隨心現成男子。」爾時，天帝釋白佛言：「世尊！已知隨喜功德，勸請功德惟願為說，欲令未來一切菩薩當轉法輪，現在菩薩正修行故。」佛告帝釋：「若有善男子、善女人願求阿耨多羅三藐三菩提者，應當修行聲聞、獨覺、大乘之道。是人當於晝夜六時，如前威儀，一心專念，作如是言：『我今歸依十方一切諸佛世尊，已得阿耨多羅三藐三菩提，未轉無上法輪，欲捨報身入涅槃者，我皆至誠頂禮勸請轉大法輪，雨大法雨，然大法燈，照明理趣，施無礙法，莫般涅槃，久住於世，度脫安樂一切眾生，如前所說乃至無盡安樂。我今以此勸請功德，迴向阿耨多羅三藐三菩提，如過去、未來、現在諸大菩薩勸請功德迴向菩提，我亦如是勸請功德迴向無上正等菩提。』善男子！假使有人以三千大千世界滿中七寶供養如來，若復有人勸請如來轉大法輪所得功德，其福勝彼。何以故？彼是財施，此是法施。善男子！且置三千大千世界七寶布施，若人以滿恒河沙數大千世界七寶，供養一切諸佛，勸請功德亦勝於彼，由其法施有五勝利。云何為五？一者、法施兼利自他，財施不爾；二者、法施能令眾生出於三界，財施之福不出欲界；三者、法施能淨法身，財施但唯增長於色；四者、法施無窮，財施有盡；五者、法施能斷無明，財施唯伏貪愛。是故，善男子！勸請功德無量無邊，難可譬喻。如我昔行菩薩道時，勸請諸佛轉大法輪，由彼善根，是故今日一切帝釋、諸梵王等，勸請於我轉大法輪。善男子！請轉法輪，為欲度脫安樂諸眾生故。我於往昔為菩提行，勸請如來久住於世，莫般涅槃；依此善根，我得十力、四無所畏、四無礙辯、大慈大悲，證得無數不共之法，我當入於無餘涅槃，我之正法久住於世。我法身者清淨無比，種種妙相，無量智慧，無量自在，無量功德，難可思議，一切眾生皆蒙利益，百千萬劫說不能盡。法身攝藏一切諸法，一切諸法不攝法身。法身常住，不墮常見，雖復斷滅，亦非斷見。能破眾生種種異見，能生眾生種種真見，能解一切眾生之縛，無縛可解，能植眾生諸善根本，未成熟者令成熟，已成熟者令解脫。無作無動，遠離闠閙，寂靜無為，自在安樂，過於三世，能現三世；出於聲聞、獨覺之境，諸大菩薩之所修行，一切如來體無有異，此等皆由勸請功德善根力故，如是法身我今已得。是故若有欲得阿耨多羅三藐三菩提者，於諸經中一句一頌為人解說，功德善根尚無限量，何況勸請如來轉大法輪，久住於世，莫般涅槃。」時天帝釋，復白佛言：「世尊！若善男子、善女人為求阿耨多羅三藐三菩提故，修三乘道所有善根，云何迴向一切智智？」〔T16 0416a03〕佛告天帝：「善男子！若有眾生欲求菩提，修三乘道，所有善根願迴向者，當於晝夜六時，慇重至心作如是說：『我從無始生死以來，於三寶所，修行成就所有善根，乃至施與傍生一摶之食，或以善言和解諍訟，或受三歸及諸學處，或復懺悔、勸請、隨喜所有善根，我今作意悉皆攝取，迴施一切眾生，無悔悋心。是解脫分善根所攝，如佛世尊之所知見，不可稱量無礙清淨，如是所有功德善根，悉以迴施一切眾生，不住相心，不捨相心。我亦如是功德善根，悉以迴施一切眾生，願皆獲得如意之手，撝空出寶，滿眾生願，富樂無盡，智慧無窮，妙法辯才，悉皆無滯，共諸眾生同證阿耨多羅三藐三菩提，得一切智。因此善根更復出生無量善法，亦皆迴向無上菩提。又如過去諸大菩薩，修行之時功德善根，悉皆迴向一切種智，現在、未來亦復如是。然我所有功德善根，亦皆迴向阿耨多羅三藐三菩提，是諸善根，願共一切眾生俱成正覺。如餘諸佛，坐於道場菩提樹下，不可思議無礙清淨，住於無盡法藏陀羅尼首楞嚴定，破魔波旬無量兵眾，應見覺知，應可通達，如是一切，一剎那中悉皆照了，於後夜中獲甘露法，證甘露義，我及眾生願皆同證如是妙覺。猶如無量壽佛、勝光佛、妙光佛、阿閦佛、功德善光佛、師子光明佛、百光明佛、網光明佛、寶相佛、寶焰佛、焰明佛、焰盛光明佛、吉祥上王佛、微妙聲佛、妙莊嚴佛、法幢佛、上勝身佛、可愛色身佛、光明遍照佛、梵淨王佛、上性佛，如是等如來、應、正遍知，過去、未來及以現在示現應化、得阿耨多羅三藐三菩提，轉無上法輪為度眾生，我亦如是。』廣說如上。「善男子！若有淨信男子、女人，於此《金光明最勝王經．滅業障品》，受持讀誦，憶念不忘，為他廣說，得無量無邊大功德聚。譬如三千大千世界所有眾生，一時皆得成就人身，得人身已，成獨覺道。若有善男子、善女人，盡其形壽恭敬尊重，四事供養一一獨覺，各施七寶如須彌山，此諸獨覺入涅槃後，皆以珍寶起塔供養，其塔高廣十二瑜繕那，以諸花香寶幢幡蓋常為供養。善男子！於意云何？是人所獲功德寧為多不？」天帝釋言：「甚多。世尊！」「善男子！若復有人於此《金光明》微妙經典，眾經之王〈滅業障品〉，受持讀誦，憶念不忘，為他廣說，所獲功德於前所說供養功德，百分不及一，百千萬億分，乃至校量譬喻所不能及。何以故？是善男子、善女人住正行中，勸請十方一切諸佛轉無上法輪，皆為諸佛歡喜讚歎。善男子！如我所說，一切施中，法施為勝。是故，善男子！於三寶所，設諸供養，不可為比。勸受三歸，持一切戒，無有毀犯，三業不空，不可為比。一切世界一切眾生，隨力隨能，隨所願樂，於三乘中勸發菩提心，不可為比。於三世中一切世界，所有眾生皆得無礙，速令成就無量功德，不可為比。三世剎土一切眾生，令無障礙，得三菩提，不可為比。三世剎土一切眾生，勸令速出四惡道苦，不可為比。三世剎土一切眾生，勸令除滅極重惡業，不可為比。一切苦惱勸令解脫，不可為比。一切怖畏苦惱逼切，皆令得脫，不可為比。三世佛前，一切眾生所有功德，勸令隨喜，發菩提願，不可為比。勸除惡行罵辱之業，一切功德皆願成就，所在生中，勸請供養尊重讚歎一切三寶，勸請眾生淨修福行，成滿菩提，不可為比。是故當知，勸請一切世界三世三寶，勸請滿足六波羅蜜，勸請轉於無上法輪，勸請住世經無量劫，演說無量甚深妙法，功德甚深，無能比者。」爾時，天帝釋及恒河女神、無量梵王、四大天眾從座而起，偏袒右肩，右膝著地，合掌頂禮。白佛言：「世尊！我等皆得聞是《金光明最勝王經》，今悉受持讀誦通利，為他廣說，依此法住。何以故？世尊！我等欲求阿耨多羅三藐三菩提，隨順此義種種勝相，如法行故。」爾時梵王及天帝釋等，於說法處皆以種種曼陀羅花而散佛上，三千大千世界地皆大動，一切天鼓及諸音樂不鼓自鳴，放金色光，遍滿世界，出妙音聲。時天帝釋白佛言：「世尊！此等皆是《金光明經》威神之力，慈悲普救種種利益，種種增長菩薩善根，滅諸業障。」佛言：「如是！如是！如汝所說。何以故？善男子！我念往昔過無量百千阿僧祇劫，有佛名寶王大光照如來、應、正遍知，出現於世，住世六百八十億劫。爾時寶王大光照如來，為欲度脫人天、釋梵、沙門、婆羅門一切眾生，令安樂故，當出現時，初會說法度百千億億萬眾，皆得阿羅漢果，諸漏已盡，三明六通自在無礙。於第二會，復度九十千億億萬眾，皆得阿羅漢果，諸漏已盡，三明六通自在無礙。於第三會，復度九十八千億億萬眾，皆得阿羅漢果，圓滿如上。〔T16 0417a11〕「善男子！我於爾時作女人身，名福寶光明，於第三會親近世尊，受持讀誦是《金光明經》，為他廣說，求阿耨多羅三藐三菩提故。時彼世尊為我授記：『此福寶光明女，於未來世當得作佛，號釋迦牟尼如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。』捨女身後，從是以來，越四惡道，生人天中，受上妙樂，八十四百千生作轉輪王，至于今日得成正覺，名稱普聞，遍滿世界。」時會大眾忽然皆見寶王大光照如來，轉無上法輪，說微妙法。「善男子！去此索訶世界，東方過百千恒河沙數佛土，有世界名寶莊嚴，其寶王大光照如來，今現在彼，未般涅槃，說微妙法，廣化群生，汝等見者，即是彼佛。「善男子！若有善男子、善女人，聞是寶王大光照如來名號者，於菩薩地得不退轉，至大涅槃。若有女人聞是佛名者，臨命終時，得見彼佛來至其所，既見佛已，究竟不復更受女身。「善男子！是《金光明》微妙經典種種利益，種種增長菩薩善根，滅諸業障。善男子！若有苾芻、苾芻尼、鄔波索迦、鄔波斯迦，隨在何處，為人講說是《金光明》微妙經典，於其國土皆獲四種福利善根。云何為四？一者、國王無病，離諸災厄；二者、壽命長遠，無有障礙；三者、無諸怨敵，兵眾勇健；四者、安隱豐樂，正法流通。何以故？如是人王，常為釋梵四王、藥叉之眾共守護故。」爾時，世尊告天眾曰：「善男子！是事實不？」是時無量釋梵四王及藥叉眾，俱時同聲答世尊言：「如是！如是！若有國土講宣讀誦此妙經王，是諸國主，我等四王常來擁護，行住共俱，其王若有一切災障及諸怨敵，我等四王皆使消殄，憂愁疾疫亦令除差，增益壽命，感應禎祥，所願遂心，恒生歡喜，我等亦能令其國中所有軍兵悉皆勇健。」佛言：「善哉！善哉！善男子！如汝所說，汝當修行。何以故？是諸國主，如法行時，一切人民隨王修習如法行者，汝等皆蒙色力勝利，宮殿光明，眷屬強盛。」時釋梵等白佛言：「如是，世尊！」佛言：「若有講讀此妙經典流通之處，於其國中大臣輔相，有四種益。云何為四？一者、更相親穆，尊重愛念；二者、常為人王心所愛重，亦為沙門、婆羅門、大國小國之所遵敬；三者、輕財重法，不求世利，嘉名普暨，眾所欽仰；四者、壽命延長，安隱快樂；是名四種利益。若有國土宣說是經，沙門、婆羅門得四種勝利。云何為四？一者、衣服、飲食、臥具、醫藥無所乏少；二者、皆得安心，思惟讀誦；三者、依於山林，得安樂住；四者、隨心所願，皆得滿足；是名四種勝利。若有國土，宣說是經，一切人民皆得豐樂，無諸疾疫，商估往還，多獲寶貨，具足勝福，是名種種功德利益。」爾時，梵釋四天王及諸大眾白佛言：「世尊！如是經典甚深之義，若現在者，當知如來三十七種助菩提法住世未滅，若是經典滅盡之時，正法亦滅。」佛言：「如是！如是！善男子！是故汝等於此《金光明經》，一句、一頌、一品、一部，皆當一心正讀誦、正聞持、正思惟、正修習，為諸眾生廣宣流布，長夜安樂，福利無邊。」時諸大眾，聞佛說已，咸蒙勝益，歡喜受持。

The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.

白話Plain reading

底本：唐義淨譯《金光明最勝王經》卷三〈滅業障品第五〉。白話依原文逐句今譯，述而不作。

世尊放光照五濁：地獄餓鬼傍生皆蒙安樂

那時，世尊安住於正分別之中，入於甚深微妙的靜慮，從身上的毛孔放出大光明，有無量百千種種諸般色彩，一切諸佛的剎土都顯現在這光明之中，十方恒河沙數的較量譬喻都不能及。五濁惡世被這光明所照耀。這些眾生，作了十惡之業、五無間之罪、誹謗三寶、不孝敬尊親、輕慢師長與婆羅門眾，本應墮入地獄、餓鬼、傍生之中的，都各自蒙受這光明照到自己所住的處所。這些有情見到這光明之後，因為光明之力的緣故，都得到安樂，容貌端正姝妙，色相具足，福德智慧莊嚴，得以見到諸佛。這時帝釋以及一切天眾，還有恒河女神並諸大眾，蒙受這希有的光明，都來到佛的住所，向右繞佛三圈，退坐在一旁。

帝釋請問：業障罪云何懺悔除滅

那時，天帝釋仗著佛的威神之力，隨即從座位起身，袒露右肩，右膝跪地，合掌向佛，稟白佛說：「世尊！善男子、善女人若願求阿耨多羅三藐三菩提，修行大乘，攝受一切邪見顛倒的有情，那麼對於他從前所造作的業障罪業，要怎樣懺悔，才能得以除滅呢？」

佛讚勸修·晝夜六時懺法：發露懺悔諸罪

佛告訴天帝釋說：「善哉！善哉！善男子！你如今這樣修行，是想要為無量無邊的眾生，使他們得到清淨、解脫、安樂，哀愍世間，福利一切。若有眾生由於業障的緣故造下諸罪，就應當策勵自己，在晝夜六時之中，袒露右肩，右膝跪地，合掌恭敬，一心專念，口中自己這樣說：『我歸命頂禮現在十方一切諸佛——那些已經證得阿耨多羅三藐三菩提的世尊，他們轉動微妙的法輪，執持能照世間的法輪，降下廣大的法雨，敲擊廣大的法鼓，吹起廣大的法螺，建立廣大的法幢，秉持廣大的法炬。為了利益、安樂諸眾生的緣故，常常行法布施，誘導引進群迷的眾生，使他們得到大果，證得常樂。對這樣的諸佛世尊，我以身、語、意稽首歸誠，至心禮敬。那些世尊，以真實的智慧，以真實的慧眼，以真實的證明，以真實的平等，全都了知、全都照見一切眾生善惡的業行。

我從無始的生死以來，隨著惡業流轉，與諸眾生共同造作業障之罪，被貪、瞋、癡所纏縛。在還沒有認識佛的時候，還沒有認識法的時候，還沒有認識僧的時候，還不辨善惡的時候，由身、語、意造下無間之罪：起惡心而出佛身之血，誹謗正法，破壞和合之僧，殺害阿羅漢，殺害父母；以身業的三種、語業的四種、意業的三種行為，造作十種惡業——自己作，教別人作，見別人作而隨喜。對於諸善人，橫加毀謗；用斗、秤欺騙誑惑，以假充真；把不淨的飲食施給一切人；在六道之中所有的父母，更相惱害。或者偷盜佛塔之物、四方僧眾之物、現前僧眾之物，隨意擅自取用；對世尊的法律不樂於奉行，對師長的教示不肯隨順。見到修行聲聞、獨覺、大乘的行者，喜歡加以罵辱，使諸修行人心生悔惱。見到有勝過自己的，便懷嫉妒；對法施、財施常生慳惜；被無明所覆蓋，邪見迷惑其心，不修善因，令惡增長；在諸佛之處而起誹謗，把正法說成非法，把非法說成正法。像這樣種種的罪，佛以真實的智慧、真實的慧眼、真實的證明、真實的平等，全都了知、全都照見。我如今歸命，在諸佛之前，全都發露，不敢覆藏；還沒有作的罪不再去作，已經作的罪如今全都懺悔。

我所作的業障，本應墮入惡道——地獄、傍生、餓鬼之中，阿蘇羅眾以及八難之處——但願我這一生所有的業障都得以消滅，所有的惡報未來不再領受。也如同過去諸大菩薩修菩提行時，把所有的業障全都懺悔了一樣，我的業障如今也懺悔，全都發露，不敢覆藏，已作之罪願得除滅，未來之惡更不敢造。也如同未來諸大菩薩修菩提行時，把所有的業障全都懺悔一樣，我的業障如今也懺悔，全都發露，不敢覆藏，已作之罪願得除滅，未來之惡更不敢造。也如同現在十方世界諸大菩薩修菩提行時，把所有的業障全都懺悔了一樣，我的業障如今也懺悔，全都發露，不敢覆藏，已作之罪願得除滅，未來之惡更不敢造。』

罪不可覆藏·如救頭燃：隨所願生處皆應懺悔滅障

「善男子！由於這個緣故，若有人造了罪，即使在一剎那之間，也不得覆藏，何況經過一日一夜、乃至更長的時間呢。若有人犯了罪而想要求得清淨，心中懷著慚愧羞恥，深信未來必定有惡報，生起大恐怖，就應當這樣懺悔。就像有人被火燒著了頭、燒著了衣，趕緊去救、讓火迅速熄滅，火若還沒有熄滅，心就不得安寧；若有人犯了罪也是這樣，就應當立即懺悔，讓罪迅速除滅。若有人願意生在富樂之家、財寶豐饒，又想要發心修習大乘，也應當懺悔，滅除業障。想要生在豪貴的婆羅門種姓、剎帝利之家，以及作七寶具足的轉輪聖王，也應當懺悔，滅除業障。

「善男子！若有人想要生到四天王眾天、三十三天、夜摩天、覩史多天、樂變化天、他化自在天，也應當懺悔，滅除業障。若想要生到梵眾天、梵輔天、大梵天、少光天、無量光天、極光淨天、少淨天、無量淨天、遍淨天、無雲天、福生天、廣果天、無煩天、無熱天、善現天、善見天、色究竟天，也應當懺悔，滅除業障。若想要求得預流果、一來果、不還果、阿羅漢果，也應當懺悔，滅除業障。若想要願求三明六通、聲聞與獨覺的自在菩提，乃至到達究竟之地，求一切智智、淨智、不可思議智、不動智、三藐三菩提正遍智的人，也應當懺悔，滅除業障。

一切法空·從因緣生：無我人眾生壽者

「為什麼呢？善男子！一切諸法都是從因緣而生的，正如如來所說：以不同的相而生，以不同的相而滅，因為因緣各異的緣故。這樣，過去的諸法都已經滅盡，所有的業障不再有殘餘，這些行法過去未曾現生而如今得以現生，未來的業障便更不再生起。為什麼呢？善男子！一切法都是空的，正如如來所說：沒有我、沒有人、沒有眾生、沒有壽者，也沒有生滅，也沒有行法。善男子！一切諸法都依止於根本，也是不可言說的。為什麼呢？因為超過了一切相的緣故。若有善男子、善女人這樣悟入微妙的真理，生起信敬之心，這就叫作『沒有眾生而有其根本』；由於這個義理的緣故，說懺悔能滅除業障。

四法能除業障·世尊說頌

「善男子！若有人成就四種法，就能除滅業障，永遠得到清淨。哪四種呢？第一、不生起邪心，正念得以成就；第二、對甚深的義理不生誹謗；第三、對初發心修行的菩薩生起一切智之心；第四、對諸眾生生起無量的慈心。這就是四種法。」

那時世尊便說頌道：

『專心守護身、語、意三業，不誹謗甚深之法；生起一切智之想，以慈心清淨業障。』

四業障難滅與四種對治

「善男子！有四種業障，難以滅除。哪四種呢？第一、對菩薩的律儀犯了極重的惡；第二、對大乘經典心生誹謗；第三、對自己的善根不能增長；第四、貪著三有，沒有出離之心。另外還有四種對治業障的方法。哪四種呢？第一、對十方世界一切如來，至心親近，說出自己所有的罪；第二、為一切眾生勸請諸佛演說甚深微妙之法；第三、隨喜一切眾生所有的功德；第四、把所有一切的功德善根，全都迴向阿耨多羅三藐三菩提。」

隨喜功德：晝夜六時深生隨喜·勝於供養

那時，天帝釋稟白佛說：「世尊！世間所有的男子、女人，對於大乘之行，有能修行的，也有不修行的，怎樣才能得以隨喜一切眾生的功德善根呢？」

佛說：「善男子！若有眾生雖然對大乘還不能修習，然而在晝夜六時之中，袒露右肩，右膝跪地，合掌恭敬，一心專念，作隨喜的時候，就能得到無量的福。他應當這樣說：『十方世界一切眾生，現在修行布施、持戒、修心、修慧，我如今全都深深地生起隨喜。』由於作這樣隨喜之福的緣故，必當獲得尊重、殊勝、無上、無等、最微妙的果報。像這樣，過去、未來一切眾生所有的善根，也全都隨喜。又對於現在初發心修行的菩薩發菩提心所有的功德，以及經過百大劫修菩薩行、有大功德而獲得無生法忍、乃至到達不退轉位、一生補處——像這樣一切功德的積聚，全都至心隨喜讚歎。對過去、未來一切菩薩所有的功德，隨喜讚歎也是這樣。又對於現在十方世界一切諸佛、應供、正遍知證得妙菩提，為了度化無邊諸眾生的緣故，轉動無上法輪，行無礙的法施，敲擊法鼓，吹起法螺，建立法幢，降下法雨，哀愍勸化一切眾生，使他們全都信受，都蒙受法施，全都得到充足無盡的安樂。又還有所有菩薩、聲聞、獨覺所積集的功德善根，若有眾生還沒有具足這些功德的，都使他們具足——我對這一切都隨喜。像這樣，過去、未來諸佛、菩薩、聲聞、獨覺所有的功德，也都至心隨喜讚歎。善男子！這樣的隨喜，當得無量的功德之聚。假使如恒河沙數的三千大千世界所有的眾生，都斷盡煩惱，成就阿羅漢；若有善男子、善女人盡其一生的壽命，常常以上妙的衣服、飲食、臥具、醫藥來供養這些阿羅漢——這樣的功德，還比不上前面所說隨喜功德的千分之一。為什麼呢？因為供養的功德有數目、有限量，不能含攝一切諸功德；而隨喜的功德無量無數，能夠含攝三世一切的功德。所以，若有人想要增長殊勝的善根，就應當修習這樣的隨喜功德。若有女人，願意轉女身而成為男子，也應當修習隨喜功德，必定能得以隨心所願，現生成為男子。」

勸請功德·法施五勝利：法身常住

那時，天帝釋稟白佛說：「世尊！我已經知道隨喜的功德了，至於勸請的功德，唯願世尊為我們宣說，好讓未來一切菩薩將來能轉法輪、現在的菩薩得以正確修行的緣故。」

佛告訴帝釋說：「若有善男子、善女人願求阿耨多羅三藐三菩提，就應當修行聲聞、獨覺、大乘之道。這人應當在晝夜六時之中，如前面所說的威儀，一心專念，這樣說：『我如今歸依十方一切諸佛世尊——那些已經證得阿耨多羅三藐三菩提、卻還沒有轉無上法輪、想要捨去報身而入涅槃的世尊，我都至誠頂禮，勸請他們轉動大法輪，降下大法雨，燃起大法燈，照明義理旨趣，施予無礙之法，不要般涅槃，長久住於世間，度脫、安樂一切眾生，如前面所說乃至得到無盡的安樂。我如今以這勸請的功德，迴向阿耨多羅三藐三菩提；如同過去、未來、現在諸大菩薩把勸請功德迴向菩提一樣，我也這樣把勸請功德迴向無上正等菩提。』善男子！假使有人以充滿三千大千世界的七寶供養如來；若另有人勸請如來轉大法輪，所得的功德，福報勝過前者。為什麼呢？因為前者是財施，這是法施。善男子！姑且擱下三千大千世界的七寶布施不說，若有人以充滿恒河沙數大千世界的七寶供養一切諸佛，勸請的功德也勝過他，因為法施有五種殊勝的利益。哪五種呢？第一、法施能同時利益自己與他人，財施卻不能如此；第二、法施能使眾生出離三界，財施之福出不了欲界；第三、法施能清淨法身，財施只能增長色身；第四、法施沒有窮盡，財施終有窮盡；第五、法施能斷除無明，財施只能降伏貪愛。所以，善男子！勸請的功德無量無邊，難以譬喻。就像我從前行菩薩道時，勸請諸佛轉大法輪，由那善根的緣故，所以今日一切帝釋、諸梵王等，都來勸請我轉大法輪。善男子！請轉法輪，是為了度脫、安樂諸眾生的緣故。我在往昔修菩提行時，勸請如來長久住世、不要般涅槃；依這善根，我得到十力、四無所畏、四無礙辯、大慈大悲，證得無數不共之法；我雖將入於無餘涅槃，我的正法卻長久住於世間。我的法身清淨無比，有種種妙相、無量智慧、無量自在、無量功德，難以思議，一切眾生都蒙受利益，百千萬劫也說不能盡。法身含攝統藏一切諸法，一切諸法卻不能含攝法身。法身常住，卻不墮入常見；雖然也說斷滅，卻也不是斷見。它能破除眾生種種的異見，能生起眾生種種的真見，能解開一切眾生的繫縛，而實無繫縛可解；能栽植眾生諸善的根本，還沒有成熟的使它成熟，已經成熟的使它解脫。它無造作、無動搖，遠離喧鬧，寂靜無為，自在安樂，超越三世，又能示現三世；超出聲聞、獨覺的境界，是諸大菩薩所修行的，一切如來的體性沒有差異——這些都是由於勸請功德善根之力的緣故，這樣的法身我如今已經證得。所以若有人想要證得阿耨多羅三藐三菩提，在諸經之中哪怕只是一句一頌為他人解說，功德善根尚且無有限量，何況勸請如來轉大法輪、長久住世、不要般涅槃呢。」

迴向一切智智·二十一佛名

這時天帝釋又稟白佛說：「世尊！若善男子、善女人為了求阿耨多羅三藐三菩提的緣故，修習三乘之道所有的善根，怎樣迴向一切智智呢？」

佛告訴天帝說：「善男子！若有眾生想要求菩提，修習三乘之道，願把所有善根迴向的，應當在晝夜六時之中，慇重至心這樣說：『我從無始的生死以來，在三寶之處修行成就的所有善根，乃至施給畜生一團的食物，或者用善言調解諍訟，或者受持三歸依以及諸學處，或者又懺悔、勸請、隨喜所得的一切善根——我如今作意把它們全都攝取起來，迴施給一切眾生，沒有後悔慳吝之心。這些都是解脫分善根所含攝的，如同佛世尊之所知見，不可稱量、無礙清淨；這樣所有的功德善根，全都迴施給一切眾生，既不住著於相，也不捨棄於相。我也把這樣的功德善根，全都迴施給一切眾生，願他們都獲得如意之手，向空中一揮便湧出珍寶，滿足眾生的心願，富樂無盡，智慧無窮，微妙之法與辯才全都無有滯礙，與諸眾生一同證得阿耨多羅三藐三菩提，得一切智。由這善根更出生無量的善法，也都迴向無上菩提。又如同過去諸大菩薩修行之時的功德善根，全都迴向一切種智一樣，現在、未來也是這樣。而我所有的功德善根，也都迴向阿耨多羅三藐三菩提；這些善根，願與一切眾生一同成就正覺。如同其餘諸佛坐在道場菩提樹下，不可思議、無礙清淨，安住於無盡法藏陀羅尼、首楞嚴定，破除魔波旬無量的兵眾，應當見到、覺知、應當通達的一切，都在一剎那之中全都照了，在後夜之中獲得甘露之法，證得甘露之義——我與眾生都願一同證得這樣的妙覺。就像無量壽佛、勝光佛、妙光佛、阿閦佛、功德善光佛、師子光明佛、百光明佛、網光明佛、寶相佛、寶焰佛、焰明佛、焰盛光明佛、吉祥上王佛、微妙聲佛、妙莊嚴佛、法幢佛、上勝身佛、可愛色身佛、光明遍照佛、梵淨王佛、上性佛，像這樣的諸位如來、應供、正遍知，在過去、未來以及現在示現應化、證得阿耨多羅三藐三菩提，轉無上法輪為度眾生——我也要像這樣。』其餘的都如上面所說那樣廣為宣說。

受持滅業障品·法施最勝·勸請不可為比

「善男子！若有淨信的男子、女人，對這部《金光明最勝王經》的〈滅業障品〉受持讀誦，憶念不忘，為他人廣為宣說，就能得到無量無邊的大功德之聚。譬如三千大千世界所有的眾生，一時之間都成就了人身，得到人身之後，又成就了獨覺之道；若有善男子、善女人盡其一生的壽命，恭敬尊重，以衣服、飲食、臥具、醫藥四事供養每一位獨覺，各施捨如須彌山那麼多的七寶；這些獨覺入涅槃之後，又都用珍寶為他們建塔供養，塔高廣達十二瑜繕那，用種種花香、寶幢、幡、蓋常常供養。善男子！你認為怎樣？這人所獲得的功德多不多呢？」

天帝釋說：「很多，世尊！」

「善男子！若另有人對這部《金光明》微妙經典、眾經之王的〈滅業障品〉受持讀誦，憶念不忘，為他人廣為宣說，所獲得的功德，比起前面所說的供養功德，那供養功德百分不及其一，乃至百千萬億分、乃至用種種較量譬喻都不能及。為什麼呢？因為這善男子、善女人安住在正行之中，勸請十方一切諸佛轉無上法輪，都被諸佛歡喜讚歎。善男子！正如我所說，一切布施之中，法施最為殊勝。所以，善男子！在三寶之處設種種供養，不能與它相比。勸人受持三歸依，持守一切戒，沒有毀犯，身、語、意三業不空過，不能與它相比。對一切世界一切眾生，隨其力量、隨其能力、隨其所願所樂，在三乘之中勸他們發菩提心，不能與它相比。在三世之中一切世界，使所有眾生都得無礙、迅速成就無量功德，不能與它相比。使三世剎土一切眾生沒有障礙、證得三菩提，不能與它相比。勸三世剎土一切眾生迅速出離四惡道之苦，不能與它相比。勸三世剎土一切眾生除滅極重的惡業，不能與它相比。勸一切苦惱得以解脫，不能與它相比。使一切怖畏苦惱的逼迫都得以解脫，不能與它相比。在三世諸佛之前，勸一切眾生對所有的功德生起隨喜、發菩提之願，不能與它相比。勸人除去惡行、罵辱之業，願一切功德都得成就；在所生之處，勸請供養、尊重、讚歎一切三寶，勸請眾生清淨修習福行、圓滿成就菩提，不能與它相比。所以應當知道：勸請一切世界三世的三寶，勸請圓滿六波羅蜜，勸請轉於無上法輪，勸請住世經歷無量劫，演說無量甚深的妙法——這功德甚深，沒有能與它相比的。」

天眾散花受持·經王威神之力

那時，天帝釋以及恒河女神、無量的梵王、四大天眾從座位起身，袒露右肩，右膝跪地，合掌頂禮，稟白佛說：「世尊！我們都得以聽聞這部《金光明最勝王經》，如今全都受持讀誦通利，為他人廣為宣說，依這正法而住。為什麼呢？世尊！因為我們想要求阿耨多羅三藐三菩提，隨順這義理的種種殊勝之相，如法而行的緣故。」那時梵王以及天帝釋等，在說法之處都用種種曼陀羅花散在佛的身上，三千大千世界的大地都大大震動，一切天鼓以及諸種音樂不敲自鳴，放出金色的光明，遍滿世界，發出微妙的音聲。這時天帝釋稟白佛說：「世尊！這些都是《金光明經》威神之力，慈悲普遍救護，作種種利益，種種增長菩薩的善根，滅除諸業障。」

本生：寶王大光照如來·福寶光明女授記

佛說：「正是這樣！正是這樣！正如你所說。為什麼呢？善男子！我回想往昔經過無量百千阿僧祇劫以前，有一位佛，名叫寶王大光照如來、應供、正遍知，出現於世間，住世達六百八十億劫。那時寶王大光照如來，為了度脫人、天、帝釋、梵天、沙門、婆羅門一切眾生、使他們得安樂的緣故，當他出現於世時，第一會說法就度化了百千億億萬的大眾，他們都證得阿羅漢果，諸漏已盡，三明六通自在無礙。在第二會，又度化了九十千億億萬的大眾，都證得阿羅漢果，諸漏已盡，三明六通自在無礙。在第三會，又度化了九十八千億億萬的大眾，都證得阿羅漢果，圓滿如上面所說。

「善男子！我在那時是女人之身，名叫福寶光明，在第三會親近世尊，受持讀誦這部《金光明經》，為他人廣為宣說，為了求阿耨多羅三藐三菩提的緣故。那時那位世尊為我授記：『這位福寶光明女，在未來世當得作佛，名號為釋迦牟尼如來、應供、正遍知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。』我捨去女身之後，從此以來，超越了四惡道，生在人間天上，領受上妙的安樂，經歷八十四百千生作轉輪聖王，直到今日得成正覺，名聲普遍傳聞，遍滿世界。」這時會中大眾忽然都見到寶王大光照如來轉無上法輪，宣說微妙之法。

「善男子！離開這個索訶世界，向東方經過百千恒河沙數的佛土，有一個世界名叫寶莊嚴，那位寶王大光照如來如今正在那裡，還沒有般涅槃，宣說微妙之法，廣泛度化群生；你們所見到的，就是那位佛。

「善男子！若有善男子、善女人聽聞這寶王大光照如來的名號，就能在菩薩地得不退轉，直至大涅槃。若有女人聽聞這佛的名號，臨命終時，得見那位佛前來到她的處所；見到佛之後，畢竟不再受女身。

護國四福利·大臣四益·沙門四勝利

「善男子！這部《金光明》微妙經典有種種利益，種種增長菩薩的善根，滅除諸業障。善男子！若有苾芻、苾芻尼、鄔波索迦、鄔波斯迦，無論在什麼地方為人講說這部《金光明》微妙經典，那個國土都獲得四種福利善根。哪四種呢？第一、國王沒有疾病，遠離種種災厄；第二、壽命長遠，沒有障礙；第三、沒有種種怨敵，軍隊勇健；第四、安穩豐樂，正法流通。為什麼呢？因為這樣的人王常常被帝釋、梵天、四天王以及藥叉之眾共同守護的緣故。」

那時，世尊告訴天眾說：「善男子！這件事真實嗎？」

這時無量的帝釋、梵天、四天王以及藥叉之眾，同時異口同聲地回答世尊說：「正是這樣！正是這樣！若有國土講宣讀誦這部微妙的經王，這些國主，我們四王常常前來擁護，與他同行同住；那國王若有一切災障以及諸怨敵，我們四王都使它們消滅，憂愁、疾病瘟疫也使它們除癒，增益他的壽命，感應吉祥的徵兆，使他所願稱心，恒常生起歡喜；我們也能使他國中所有的軍兵全都勇健。」

佛說：「善哉！善哉！善男子！正如你們所說，你們應當修行。為什麼呢？因為這些國主如法而行時，一切人民都隨著國王修習如法之行，你們也都因此蒙受氣色體力的殊勝利益，宮殿光明，眷屬強盛。」

這時帝釋、梵天等稟白佛說：「正是這樣，世尊！」

佛說：「若有講讀這部微妙經典流通的地方，那國中的大臣輔相有四種利益。哪四種呢？第一、彼此更加親睦，互相尊重愛念；第二、常被國王心中所愛重，也被沙門、婆羅門、大國小國所遵敬；第三、輕財重法，不貪求世間之利，美好的名聲普遍傳揚，為眾人所欽仰；第四、壽命延長，安穩快樂。這就是四種利益。若有國土宣說這部經，沙門、婆羅門得到四種殊勝的利益。哪四種呢？第一、衣服、飲食、臥具、醫藥沒有缺乏；第二、都能安心思惟讀誦；第三、依止山林，得安樂而住；第四、隨心所願，都得滿足。這就是四種殊勝的利益。若有國土宣說這部經，一切人民都得豐足安樂，沒有種種疾病瘟疫，商人往來多獲財寶貨物，具足殊勝之福。這就是種種的功德利益。」

助菩提法住世·流通付囑

那時，梵天、帝釋、四天王以及諸大眾稟白佛說：「世尊！這樣經典的甚深之義，若還存在，就應當知道如來三十七種助菩提之法住世還沒有滅；若這部經典滅盡的時候，正法也就滅了。」

佛說：「正是這樣！正是這樣！善男子！所以你們對這部《金光明經》，無論是一句、一頌、一品、一部，都應當一心地正讀誦、正聞持、正思惟、正修習，為諸眾生廣泛宣揚流布，使他們在漫漫長夜中得安樂，福利無邊。」

這時諸大眾聽佛說完之後，都蒙受殊勝的利益，歡喜地受持。

Base text: Yijing’s Tang translation of The Sūtra of Golden Light, the Supreme King, fascicle three, “Extinguishing Karmic Obstructions,” Chapter 5. This vernacular rendering follows the original sentence by sentence, transmitting without invention.

The World-Honored One Illuminates the Five Degenerations: Beings in Hell, Hungry Ghosts, and Animals All Receive Happiness

At that time, the World-Honored One abided in right discernment and entered a profound, wondrous meditative absorption. From the pores of his body he emitted a great light of measureless hundreds of thousands of colors. All the buddha-lands appeared within that light, beyond the reach of comparison even by the sands of the Ganges in the ten directions. The light illuminated the evil world of the five degenerations. Sentient beings who had committed the ten unwholesome actions and the five heinous offenses, maligned the Three Jewels, failed to honor their esteemed relatives, or treated teachers, elders, and brahmins with contempt—and who therefore should have fallen into hell, the realm of hungry ghosts, or the animal course—each received the light in the place where they dwelt. When they saw it, its power brought them all happiness. They became beautiful and graceful, complete in form and appearance, adorned with merit and wisdom, and able to see the buddhas. Śakra, the entire assembly of devas, the goddess of the Ganges, and all the other assemblies received this rare light. They went to the Buddha, circumambulated him three times to the right, then withdrew and sat to one side.

Śakra Asks: How Are Offenses That Are Karmic Obstructions Repented of and Extinguished?

At that time, through the Buddha’s awe-inspiring power, Śakra, lord of the devas, rose from his seat, bared his right shoulder, placed his right knee on the ground, joined his palms toward the Buddha, and said: “World-Honored One, when good men and good women aspire to unsurpassed complete awakening, practice the Great Vehicle, and embrace all sentient beings caught in wrong views and inversions, how should they repent of the offenses that are karmic obstructions which they committed in the past, so that those offenses may be extinguished?”

The Buddha Praises the Request and Encourages Practice · Repentance Six Times by Day and Night: Openly Disclosing Every Offense

The Buddha told Śakra, lord of the devas: “Excellent! Excellent, good man! You practice in this way because you wish to bring purity, liberation, and happiness to measureless, boundless sentient beings, to have compassion for the world, and to benefit everyone. Sentient beings who have committed offenses because of karmic obstructions should urge themselves on. Six times by day and night, they should bare the right shoulder, place the right knee on the ground, reverently join palms, collect the mind in single-minded attention, and say aloud: ‘I take refuge in and bow before all the buddhas now present throughout the ten directions, those who have attained unsurpassed complete awakening. They turn the wondrous wheel of Dharma, hold aloft the illuminating wheel of Dharma, rain down the great Dharma rain, beat the great Dharma drum, blow the great Dharma conch, raise the great Dharma banner, and bear the great Dharma torch. To benefit sentient beings and bring them happiness, they constantly give the Dharma, guide the deluded forward, enable them to attain the great fruit, and lead them to realize permanence and bliss. Before all these buddhas, the World-Honored Ones, I bow and take refuge with body, speech, and mind and pay reverence with utmost sincerity. With true wisdom, the true eye, true realization, and true equality, those World-Honored Ones know and see completely every sentient being’s wholesome and unwholesome karma.

“‘Since beginningless time in birth and death, I have followed evil and revolved through existence. Bound by greed, anger, and delusion, I have committed offenses that are karmic obstructions together with other sentient beings. Before I knew the Buddha, Dharma, and Saṅgha, and before I understood good and evil, I committed heinous offenses through body, speech, and mind. With an evil intent I drew blood from a buddha’s body, maligned the True Dharma, split the harmonious Saṅgha, killed an arhat, and killed my parents. Through the three actions of body, four of speech, and three of mind, I committed the ten unwholesome actions: I performed them myself, taught others to perform them, and rejoiced when I saw them performed. I groundlessly slandered good people; cheated with measures and scales; passed the false off as genuine; gave impure food to others; and harmed the parents I encountered throughout the six courses. I stole property belonging to stūpas, to the Saṅgha of the four directions, or to the resident Saṅgha and used it as I pleased. I did not delight in following the World-Honored One’s discipline and would not obey the instruction of teachers and elders. When I saw practitioners of the śrāvaka, solitary-realizer, or Great Vehicle paths, I delighted in abusing and humiliating them and caused them regret and distress. When I saw someone surpassing me, I became jealous. I was constantly stingy with both Dharma-giving and material giving. Covered by ignorance and deluded by wrong views, I failed to cultivate wholesome causes and caused evil to increase. I maligned the buddhas, called Dharma non-Dharma, and called non-Dharma Dharma. With true wisdom, the true eye, true realization, and true equality, the buddhas know and see completely all offenses such as these. I now take refuge and disclose them all before the buddhas, not daring to conceal anything. Offenses I have not committed I will never commit; offenses already committed I now repent of completely.

“‘The karmic obstructions I committed should have caused me to fall into the evil courses—to hell, the animal realm, the realm of hungry ghosts, the asura hosts, and the places of the eight difficulties. I pray that all karmic obstructions of this present life may be extinguished and that I shall not undergo their evil retributions in the future. Just as great bodhisattvas of the past, while practicing the path of awakening, repented of all their karmic obstructions, I now repent of mine. I disclose them all and do not dare conceal them. May offenses already committed be removed, and may I never again commit evil in the future. Just as great bodhisattvas of the future, while practicing the path of awakening, will repent of all their karmic obstructions, I now repent of mine. I disclose them all and do not dare conceal them. May offenses already committed be removed, and may I never again commit evil in the future. Just as great bodhisattvas now present throughout the worlds of the ten directions, while practicing the path of awakening, have repented of all their karmic obstructions, I now repent of mine. I disclose them all and do not dare conceal them. May offenses already committed be removed, and may I never again commit evil in the future.’”

Offenses Must Not Be Concealed · Like Extinguishing Fire on One’s Head: Every Aspiration for Birth Requires Repentance and Removal of Obstructions

“Good man, for this reason anyone who commits an offense must not conceal it for even a single instant, much less for an entire day and night or for a still longer time. Those who have committed an offense and seek purity should feel shame, trust that evil retribution will certainly follow in the future, give rise to great fear, and repent in this way. It is like a person whose head and clothing have caught fire. The person must act at once to extinguish it and cannot feel at ease while the fire remains. Anyone who commits an offense is the same and should repent immediately so that it may swiftly be removed. Those who aspire to birth in a wealthy and happy family with abundant treasure and also wish to arouse the intention to practice the Great Vehicle should repent and extinguish karmic obstructions. Those who aspire to birth among noble brahmins, in a kṣatriya family, or as a wheel-turning king endowed with the seven treasures should likewise repent and extinguish karmic obstructions.

“Good man, those aspiring to birth in the heavens of the Four Heavenly Kings, the Thirty-Three, Yāma, Tuṣita, Delight in Transformation, or Mastery over Others’ Transformations should repent and extinguish karmic obstructions. Those aspiring to birth in the heavens of Brahmā’s Multitude, Brahmā’s Ministers, Great Brahmā, Lesser Light, Measureless Light, Utmost Light-Purity, Lesser Purity, Measureless Purity, Pervasive Purity, Cloudless, Merit-Born, Vast Fruit, Free of Affliction, Free of Heat, Excellent Appearance, Excellent Vision, or Akaniṣṭha should repent and extinguish karmic obstructions. Those seeking the fruit of stream-enterer, once-returner, non-returner, or arhat should repent and extinguish karmic obstructions. Those aspiring to the three knowledges and six supernormal powers, the sovereign awakening of śrāvakas and solitary realizers, the ultimate stage, all-knowing knowledge, pure knowledge, inconceivable knowledge, unmoving knowledge, or the right and universal knowledge of complete awakening should likewise repent and extinguish karmic obstructions.

All Dharmas Are Empty and Arise from Causes and Conditions: No Self, Person, Sentient Being, or Living Being

“Why is this? Good man, all dharmas arise from causes and conditions, as the Tathāgata teaches. They arise with different characteristics and cease with different characteristics because their causes and conditions differ. Thus all past dharmas have already ceased completely, and no karmic obstruction remains. Modes of conditioned activity that had not arisen in the past now arise, while future karmic obstructions need never arise again. Why is this? Good man, all dharmas are empty. As the Tathāgata teaches, there is no self, no person, no sentient being, and no living being; there is neither arising nor ceasing, nor any mode of conditioned activity. Good man, all dharmas depend upon the basis, which also cannot be expressed. Why? Because it transcends every characteristic. When good men or good women enter this wondrous principle of suchness in this way and give rise to trust and reverence, this is called ‘there being a basis though there is no sentient being.’ Because of this principle, repentance is said to extinguish karmic obstructions.

Four Dharmas Extinguish Karmic Obstructions · The World-Honored One Speaks a Verse

“Good man, those who accomplish four dharmas can extinguish karmic obstructions and attain lasting purity. What are the four? First, they do not give rise to a distorted mind and accomplish right mindfulness. Second, they do not malign profound principle. Third, they direct the thought of all-knowing knowledge toward bodhisattvas beginning their practice. Fourth, they arouse measureless loving-kindness toward sentient beings. These are the four.”

The World-Honored One then spoke this verse:

“Guard the three actions of body, speech, and mind with concentrated attention; do not malign profound Dharma. Form the thought of all-knowing knowledge; purify karmic obstructions with a loving mind.”

Four Karmic Obstructions Difficult to Extinguish and Four Antidotes

“Good man, four karmic obstructions are difficult to extinguish. What are the four? First, committing an extremely grave evil against the bodhisattva discipline. Second, maligning Great Vehicle sūtras. Third, failing to increase one’s own roots of goodness. Fourth, clinging to the three realms of existence without a mind of release. There are also four antidotes to karmic obstructions. What are the four? First, approach all the tathāgatas throughout the worlds of the ten directions wholeheartedly and confess every offense. Second, for the sake of all sentient beings, request the buddhas to teach profound and wondrous Dharma. Third, rejoice in every sentient being’s virtue. Fourth, dedicate every virtue and root of goodness to unsurpassed complete awakening.”

The Merit of Rejoicing: Rejoicing Deeply Six Times by Day and Night Surpasses Offerings

Śakra, lord of the devas, then said to the Buddha: “World-Honored One, of all the men and women in the world, some are able to practice the Great Vehicle and some are not. How can they rejoice in the virtues and roots of goodness of all sentient beings?”

The Buddha said: “Good man, even sentient beings who cannot yet practice the Great Vehicle obtain measureless merit when, six times by day and night, they bare the right shoulder, place the right knee on the ground, reverently join palms, collect the mind in single-minded attention, and practice rejoicing. They should say: ‘I now rejoice deeply in the giving, discipline, cultivation of mind, and wisdom currently practiced by all sentient beings throughout the worlds of the ten directions.’ Through the merit of rejoicing in this way, they will certainly obtain the most honored, excellent, unsurpassed, unequaled, and wondrous fruit. They should likewise rejoice in all the roots of goodness of sentient beings of the past and future. They should wholeheartedly rejoice in and praise the virtues of present bodhisattvas beginning their practice who have aroused the mind of awakening; bodhisattvas who have practiced for more than a hundred great eons, amassed great virtue, and attained the patience of non-arising; and bodhisattvas who have reached irreversibility or have only one birth remaining. They should rejoice in and praise all the virtues of bodhisattvas of the past and future in the same way. They should also rejoice in all the buddhas now present throughout the worlds of the ten directions, the Worthy Ones and Completely Awakened Ones, who attained wondrous awakening; turned the unsurpassed wheel of Dharma to liberate boundless sentient beings; practiced unobstructed Dharma-giving; beat the Dharma drum; blew the Dharma conch; raised the Dharma banner; rained down the Dharma rain; and compassionately guided all sentient beings so that they accepted the teaching, received the gift of Dharma, and gained complete and inexhaustible happiness. They should rejoice as well in the accumulated virtues and roots of goodness of bodhisattvas, śrāvakas, and solitary realizers, and wish that sentient beings who do not yet possess those qualities may become complete in them. They should wholeheartedly rejoice in and praise the virtues of all buddhas, bodhisattvas, śrāvakas, and solitary realizers of the past and future. Good man, rejoicing in this way gathers measureless virtue. Suppose that, in as many trichiliocosms as there are sands in the Ganges, every sentient being severed the afflictions and became an arhat. Suppose further that good men and good women, throughout their entire lives, constantly offered those arhats the finest clothing, food, bedding, and medicine. Such merit would not amount to one thousandth of the merit of rejoicing just described. Why? The merit of offerings is numbered and limited and does not encompass every virtue, while the merit of rejoicing is measureless and innumerable and can encompass every virtue of the three times. Therefore, anyone who wishes to increase excellent roots of goodness should cultivate the merit of rejoicing in this way. A woman who aspires to transform her woman’s body and become a man should likewise cultivate the merit of rejoicing and will certainly fulfill her wish and become a man in this very life.”

The Merit of Requesting · Five Superior Benefits of Dharma-Giving: The Dharma-Body Permanently Abides

Śakra, lord of the devas, then said to the Buddha: “World-Honored One, I now understand the merit of rejoicing. I pray that you will teach us the merit of requesting, so that all bodhisattvas of the future may turn the wheel of Dharma and bodhisattvas of the present may practice correctly.”

The Buddha told Śakra: “Good men and good women aspiring to unsurpassed complete awakening should practice the paths of the śrāvaka, solitary-realizer, and Great Vehicles. Six times by day and night, in the deportment described before and with the mind collected in single-minded attention, they should say: ‘I now take refuge in all the buddhas, the World-Honored Ones, throughout the ten directions—those who have attained unsurpassed complete awakening but have not yet turned the unsurpassed wheel of Dharma and who intend to relinquish the reward body and enter nirvāṇa. I bow before them with utmost sincerity and request them to turn the great wheel of Dharma, rain down the great Dharma rain, kindle the great Dharma lamp, illuminate the purport of principle, give the unobstructed Dharma, refrain from entering parinirvāṇa, remain long in the world, and liberate all sentient beings and bring them happiness, up to the inexhaustible happiness described before. I now dedicate the virtue of this request to unsurpassed complete awakening. Just as great bodhisattvas of the past, future, and present dedicated the virtue of requesting to awakening, I likewise dedicate the virtue of my request to unsurpassed, complete, perfect awakening.’ Good man, suppose someone filled a trichiliocosm with the seven treasures and offered them to a tathāgata. The merit gained by another person who requested the Tathāgata to turn the great wheel of Dharma would surpass the first. Why? The first is material giving; the second is Dharma-giving. Good man, put aside even the gift of seven treasures filling a trichiliocosm. Were someone to offer all buddhas seven treasures filling as many great trichiliocosms as there are sands in the Ganges, the merit of requesting would still surpass it, because Dharma-giving has five superior benefits. What are the five? First, Dharma-giving benefits oneself and others together; material giving does not. Second, Dharma-giving enables sentient beings to leave the three realms; the merit of material giving does not go beyond the desire realm. Third, Dharma-giving can purify the dharma-body; material giving only increases the form-body. Fourth, Dharma-giving is inexhaustible; material giving comes to an end. Fifth, Dharma-giving can sever ignorance; material giving only suppresses craving. Therefore, good man, the merit of requesting is measureless, boundless, and difficult to illustrate by simile. When I practiced the bodhisattva path in the past, I requested the buddhas to turn the great wheel of Dharma. Through those roots of goodness, all Śakras and Brahmās now request me to turn the great wheel of Dharma. Good man, the request to turn the wheel is made to liberate sentient beings and bring them happiness. While practicing for awakening in the past, I requested the tathāgatas to remain long in the world and not enter parinirvāṇa. In dependence on those roots of goodness, I obtained the ten powers, four fearlessnesses, four unobstructed eloquences, great loving-kindness, and great compassion, and realized numberless qualities exclusive to buddhas. Though I shall enter nirvāṇa without remainder, my True Dharma will long abide in the world. My dharma-body is pure beyond compare, possessing various wondrous characteristics, measureless wisdom, measureless sovereignty, and measureless virtues, inconceivable in kind. All sentient beings receive its benefit, and its qualities could not be exhausted even if described for hundreds of thousands of millions of eons. The dharma-body encompasses and contains all dharmas, while all dharmas do not encompass the dharma-body. The dharma-body permanently abides but does not fall into the view of permanence; although cessation is also spoken of, this is not the view of annihilation. It can destroy sentient beings’ various wrong views and give rise to their various true views. It can release every sentient being’s bonds, though there is no bond to be released. It can plant their roots of goodness, mature those not yet mature, and liberate those already mature. It is without construction or movement, far from clamor, quiescent and unconditioned, sovereign and blissful, beyond the three times yet able to manifest the three times. It transcends the sphere of śrāvakas and solitary realizers, is practiced by great bodhisattvas, and is identical in substance in all tathāgatas. All this comes through the power of the virtues and roots of goodness of requesting; such is the dharma-body I have now attained. Therefore, anyone aspiring to unsurpassed complete awakening gains limitless virtues and roots of goodness by explaining even a single sentence or verse from the sūtras to another person—to say nothing of requesting a tathāgata to turn the great wheel of Dharma, remain long in the world, and not enter parinirvāṇa.”

Dedicating Roots of Goodness to All-Knowing Knowledge · The Names of Twenty-One Buddhas

Śakra, lord of the devas, again said to the Buddha: “World-Honored One, when good men and good women, seeking unsurpassed complete awakening, cultivate the paths of the three vehicles and thereby produce roots of goodness, how should they dedicate them to all-knowing knowledge?”

The Buddha told Śakra: “Good man, sentient beings who seek awakening, cultivate the paths of the three vehicles, and wish to dedicate all their roots of goodness should, six times by day and night, say with earnestness and utmost sincerity: ‘Since beginningless time in birth and death, I have cultivated and accomplished roots of goodness in relation to the Three Jewels—even giving a morsel of food to an animal, reconciling a dispute with kind words, receiving the three refuges and the trainings, or generating roots of goodness through repentance, requesting, and rejoicing. I now intentionally gather all of them and give them over to every sentient being without regret or stinginess. They are encompassed by roots of goodness conducive to liberation and, as the Buddha, the World-Honored One, knows and sees, are immeasurable, unobstructed, and pure. I give all these virtues and roots of goodness to every sentient being, with a mind that does not abide in characteristics and does not abandon characteristics. I likewise give all these virtues and roots of goodness to every sentient being. May they all obtain wish-fulfilling hands that sweep through empty space and bring forth treasures, fulfilling sentient beings’ wishes. May their riches and happiness be inexhaustible, their wisdom unending, and their wondrous Dharma and eloquence entirely unobstructed. May I realize unsurpassed complete awakening together with all sentient beings and attain all-knowing knowledge. May these roots of goodness give rise to measureless wholesome dharmas, which I likewise dedicate to unsurpassed awakening. Just as great bodhisattvas of the past dedicated the virtues and roots of goodness from their practice to all-aspect knowledge, and as those of the present and future do likewise, I dedicate every virtue and root of goodness I possess to unsurpassed complete awakening. May these roots of goodness enable me and all sentient beings to attain right awakening together. Like the other buddhas seated beneath the awakening tree at the place of practice—inconceivable, unobstructed, and pure, abiding in the dhāraṇī of the inexhaustible Dharma treasury and the Śūraṅgama samādhi, destroying Pāpīyān Māra’s measureless armies, and in a single instant illuminating everything that should be seen, awakened to, known, and penetrated, then in the latter part of the night attaining the deathless Dharma and realizing its meaning—may all sentient beings and I together realize such wondrous awakening. May I be like Buddha Amitāyus, Buddha Superior Light, Buddha Wondrous Light, Buddha Akṣobhya, Buddha Virtue-Good Light, Buddha Lion Light, Buddha Hundred Lights, Buddha Net Light, Buddha Jeweled Appearance, Buddha Jewel Flame, Buddha Flame Light, Buddha Blazing Flame-Light, Buddha Auspicious Supreme King, Buddha Wondrous Sound, Buddha Wondrous Adornment, Buddha Dharma Banner, Buddha Supreme Excellent Body, Buddha Lovely Form-Body, Buddha Light Shining Everywhere, Buddha Brahmā-Purity King, and Buddha Supreme Nature. Just as these tathāgatas, Worthy Ones, and Completely Awakened Ones manifest responsive transformations in the past, future, and present, attain unsurpassed complete awakening, and turn the unsurpassed wheel of Dharma to liberate sentient beings, so may I.’ The remainder should be proclaimed extensively as above.

Upholding the Chapter on Extinguishing Karmic Obstructions · Dharma-Giving Is Supreme · Nothing Compares with Requesting

“Good man, men and women of pure trust who receive, uphold, read, recite, remember without forgetting, and explain broadly to others this Extinguishing Karmic Obstructions chapter of The Sūtra of Golden Light, the Supreme King will gather measureless, boundless, great virtue. Suppose that every sentient being in a trichiliocosm simultaneously obtained a human body and then accomplished the path of a solitary realizer. Suppose that good men and good women, throughout their entire lives, honored and revered every one of those solitary realizers with the four offerings of clothing, food, bedding, and medicine; gave each of them a mass of the seven treasures equal to Mount Sumeru; and, after those solitary realizers entered nirvāṇa, built jeweled stūpas for each, twelve yojanas in both height and breadth, and constantly presented offerings of flowers, incense, jeweled banners, streamers, and canopies. Good man, what do you think? Would the merit gained by those people be great?”

Śakra replied: “It would be immense, World-Honored One.”

“Good man, suppose another person receives, upholds, reads, recites, remembers without forgetting, and explains broadly to others this Extinguishing Karmic Obstructions chapter of the wondrous Golden Light, the king of sūtras. One hundredth of that person’s merit could not be reached by the merit of the offerings just described; nor could one part in hundreds of thousands of millions, nor any measure or simile, reach it. Why? These good men and good women abide in right practice and request all the buddhas of the ten directions to turn the unsurpassed wheel of Dharma; all the buddhas rejoice in and praise them. Good man, as I have taught, among all forms of giving, Dharma-giving is supreme. Therefore, good man, offerings established before the Three Jewels cannot compare with it. Encouraging others to receive the three refuges and uphold every precept without violation, so that the three actions of body, speech, and mind do not pass in vain, cannot compare with it. Encouraging all sentient beings in all worlds, according to their strength, ability, aspirations, and delight, to arouse the mind of awakening within the three vehicles cannot compare with it. Enabling every sentient being in all worlds throughout the three times to become unobstructed and swiftly accomplish measureless virtue cannot compare with it. Enabling every sentient being in the lands of the three times to become unobstructed and attain the three awakenings cannot compare with it. Encouraging every sentient being in the lands of the three times to escape swiftly from the suffering of the four evil courses cannot compare with it. Encouraging every sentient being in the lands of the three times to extinguish extremely grave evil karma cannot compare with it. Encouraging release from every suffering and distress cannot compare with it. Freeing everyone from the pressure of fear, suffering, and distress cannot compare with it. Before the buddhas of the three times, encouraging every sentient being to rejoice in all virtue and make the vow of awakening cannot compare with it. Encouraging people to abandon evil conduct and the karma of abuse, aspiring that every virtue be accomplished, and in every life encouraging offerings, reverence, and praise to the Three Jewels and encouraging sentient beings to cultivate merit purely and fulfill awakening cannot compare with it. You should therefore know that requesting the Three Jewels of the three times throughout every world, requesting the fulfillment of the six perfections, requesting the turning of the unsurpassed wheel of Dharma, and requesting that the buddhas remain in the world for measureless eons and proclaim measureless, profound, wondrous Dharma produces profound merit beyond all comparison.”

The Devas Scatter Flowers and Uphold the Teaching · The Awe-Inspiring Power of the King of Sūtras

At that time, Śakra, the goddess of the Ganges, measureless Brahmās, and the hosts of the Four Great Kings rose from their seats, bared their right shoulders, placed their right knees on the ground, joined palms, bowed, and said to the Buddha: “World-Honored One, we have all been able to hear The Sūtra of Golden Light, the Supreme King. We now receive and uphold it, read and recite it fluently, explain it broadly to others, and abide in accordance with this Dharma. Why? World-Honored One, we seek unsurpassed complete awakening and therefore accord with the many excellent characteristics of its meaning and practice in accordance with the Dharma.” Brahmā, Śakra, and the others then scattered various māndārava flowers over the Buddha at the place of teaching. The earth of the trichiliocosm shook greatly; all celestial drums and musical instruments sounded without being struck; golden light shone and filled the world; and a wondrous voice resounded. Śakra then said to the Buddha: “World-Honored One, all these are the awe-inspiring power of the Sūtra of Golden Light: its compassion rescues universally, produces many benefits, increases bodhisattvas’ roots of goodness in many ways, and extinguishes karmic obstructions.”

Birth Story: Tathāgata Jewel-King Great Illuminating Light · The Prediction of the Woman Merit-Jewel Light

The Buddha said: “So it is! So it is! It is just as you have said. Why? Good man, I remember that measureless hundreds of thousands of asaṃkhyeya eons ago, a buddha named Tathāgata Jewel-King Great Illuminating Light, Worthy One, Completely Awakened One, appeared in the world and remained for sixty-eight billion eons. To liberate humans, devas, Śakras, Brahmās, ascetics, brahmins, and all other sentient beings and bring them happiness, Tathāgata Jewel-King Great Illuminating Light, on appearing in the world, liberated hundreds of thousands of billions upon billions of myriads of beings in his first Dharma assembly. They all attained the fruit of arhatship, exhausted every outflow, and freely exercised the three knowledges and six supernormal powers without obstruction. In his second assembly he liberated ninety thousand billions upon billions of myriads of beings; they all attained the fruit of arhatship, exhausted every outflow, and freely exercised the three knowledges and six supernormal powers without obstruction. In his third assembly he liberated ninety-eight thousand billions upon billions of myriads of beings; they all attained the fruit of arhatship and became complete in the qualities described above.

“Good man, at that time I had a woman’s body and was named Merit-Jewel Light. In the third assembly, I drew near the World-Honored One, received and recited this Sūtra of Golden Light, and explained it broadly to others because I sought unsurpassed complete awakening. That World-Honored One then bestowed a prediction upon me: ‘In a future age, this woman Merit-Jewel Light will become a buddha named Tathāgata Śākyamuni, Worthy of Offerings, Completely Awakened, Perfect in Knowledge and Conduct, Well-Gone, Knower of the World, Unsurpassed Person, Trainer of Persons, Teacher of Devas and Humans, Buddha, World-Honored One.’ After leaving that woman’s body, I passed beyond the four evil courses, was born among humans and devas, and enjoyed the finest happiness. Through eighty-four hundred thousand births I became a wheel-turning king, until today I attained right awakening, with my name heard universally throughout the world.” The assembly suddenly saw Tathāgata Jewel-King Great Illuminating Light turning the unsurpassed wheel of Dharma and teaching the wondrous Dharma.

“Good man, east of this Sahā world, beyond buddha-lands as numerous as the sands of hundreds of thousands of Ganges Rivers, is a world named Jeweled Adornment. Tathāgata Jewel-King Great Illuminating Light is present there now, has not entered parinirvāṇa, teaches the wondrous Dharma, and transforms sentient beings extensively. The buddha you see is that very one.

“Good man, good men and good women who hear the name Tathāgata Jewel-King Great Illuminating Light attain irreversibility on the bodhisattva grounds and proceed to great nirvāṇa. A woman who hears that buddha’s name sees him come before her at the time of death; after seeing him, she will ultimately never again receive a woman’s body.

Four Benefits for Protecting the Realm · Four Benefits for Ministers · Four Superior Benefits for Ascetics

“Good man, the wondrous Golden Light sūtra produces many benefits, increases bodhisattvas’ roots of goodness in many ways, and extinguishes karmic obstructions. Good man, wherever bhikṣus, bhikṣuṇīs, laymen, or laywomen explain this wondrous Golden Light sūtra to others, that realm obtains four beneficial roots of goodness. What are the four? First, the king has no illness and is free from calamity. Second, his lifespan is long and unobstructed. Third, he has no enemies, and his army is courageous and strong. Fourth, the realm is secure, prosperous, and happy, and the True Dharma circulates. Why? Such a king is constantly protected by Śakra, Brahmā, the Four Heavenly Kings, and hosts of yakṣas.”

The World-Honored One then asked the celestial assembly: “Good men, is this true?”

Measureless Śakras, Brahmās, Four Heavenly Kings, and hosts of yakṣas answered the World-Honored One in one voice: “So it is! So it is! If this wondrous king of sūtras is proclaimed, read, and recited in a land, we Four Kings constantly come to protect its ruler and accompany him while walking or standing. If the king faces any calamity, obstruction, or enemy, we Four Kings cause it to disappear. We also remove sorrow, illness, and epidemic, increase his lifespan, bring auspicious signs in response, fulfill his wishes, and cause him to rejoice constantly. We can also make every soldier in his realm courageous and strong.”

The Buddha said: “Excellent! Excellent, good men! It is just as you have said; you should practice in this way. Why? When these rulers act in accordance with the Dharma, all their people follow them in cultivating conduct according to the Dharma. You thereby receive superior benefits of complexion and strength, your palaces shine, and your retinues become powerful.”

Śakra, Brahmā, and the others said to the Buddha: “So it is, World-Honored One.”

The Buddha said: “Wherever this wondrous scripture is proclaimed, read, and circulated, the ministers and officials of that realm obtain four benefits. What are the four? First, they become more harmonious and close to one another and treat one another with reverence and affection. Second, they are constantly cherished by the king and respected by ascetics, brahmins, and both great and small realms. Third, they esteem Dharma above wealth and do not seek worldly advantage; their good names spread everywhere and the multitude looks up to them. Fourth, their lifespans are extended and they dwell securely and happily. These are the four benefits. In a land where this sūtra is taught, ascetics and brahmins obtain four superior benefits. What are the four? First, they never lack clothing, food, bedding, or medicine. Second, their minds become settled so that they may contemplate, read, and recite. Third, they can rely on mountains and forests and dwell there happily. Fourth, every wish in their hearts is fulfilled. These are the four superior benefits. In a land where this sūtra is taught, all the people become prosperous and happy and are free of illness and epidemics; merchants traveling back and forth obtain many treasures and goods; and all become complete in excellent merit. These are its many virtuous benefits.”

The Factors Aiding Awakening Remain in the World · Entrustment for Circulation

Brahmā, Śakra, the Four Heavenly Kings, and the entire assembly then said to the Buddha: “World-Honored One, while the profound meaning of a scripture such as this remains present, one should know that the Tathāgata’s thirty-seven factors aiding awakening remain in the world and have not disappeared. When this scripture is completely extinguished, the True Dharma will also be extinguished.”

The Buddha said: “So it is! So it is, good men! Therefore, whether it is a single sentence, a verse, a chapter, or the entire Sūtra of Golden Light, you should single-mindedly read and recite it correctly, hear and retain it correctly, contemplate it correctly, and practice it correctly. Proclaim and circulate it broadly for sentient beings so that they may gain happiness throughout the long night and receive boundless benefit.”

After the great assembly heard the Buddha’s teaching, all received excellent benefit and joyfully upheld it.

義疏Exposition

前一品〈夢見金鼓懺悔品〉，妙幢在夢中聞得一部懺悔的偈，把懺悔的「情」演得淋漓。可是懺悔到底能不能真的把罪消掉？若罪一造下就消不掉，懺悔豈非空談；若一懺就消，因果又豈非虛設？這一品正面回答這個問題。它由天帝釋出面請問，佛便把一整套「滅業障」的行法和道理和盤托出——不只教你怎麼懺，更告訴你懺為什麼能滅。這一品是金光明懺一系行法（懺悔、隨喜、勸請、迴向四支）的經據；也因為它義理密集，讀來最見筋骨。

一道光，照見該懺的人

品一開始，世尊入甚深靜慮，從身毛孔放大光明，遍照諸佛剎土。這光專照「五濁惡世」裡那些造十惡、五無間、謗三寶、不孝尊親、該墮三惡道的眾生——光一照到，他們竟因光力而得安樂、色相具足、得見諸佛。留意這個開場的用意：滅業障這件事，不是先講道理，而是先讓那道佛光照在最該懺悔的人身上。光所照見的，正是這一品要救的對象。帝釋見此希有，便代這些眾生問出全品的總問：發願求菩提、修大乘、要攝受一切顛倒眾生的人，若曾造作業障之罪，「云何懺悔，當得除滅」？

晝夜六時，把罪發露出來

佛的回答，先給一套具體的行法：由業障故造罪的人，應當晝夜六時，偏袒右肩、右膝著地、合掌一心，口自陳說——歸命頂禮十方諸佛，然後把自己從無始以來所造的一切罪，一條一條當佛發露：出佛身血、謗正法、破和合僧、殺羅漢、害父母的無間罪，身三語四意三的十惡業，自作、教他、見作隨喜的種種惡……「皆悉發露，不敢覆藏」。並學過去、未來、現在三世菩薩之懺，已作之罪願除、未來之惡不造。

這裡的關鍵仍是『發露不覆藏』——與前品一脈相承。佛還給了一個切身的譬喻：懺罪之急，「如人被火燒頭燒衣，救令速滅，火若未滅，心不得安」。罪像燒到頭上的火，不是慢慢想、改天再說的事，是此刻就要撲滅的事。所以佛說，造罪「一剎那中不得覆藏」，何況一日一夜。懺得這樣急、這樣徹底，是因為信得過「未來必有惡報」而生大恐怖——懺悔的動力，來自對因果的真信。

懺了之後，隨願能生

行法之後，經還細說了懺淨業障能導向的種種果——這一段常被略過，其實見出懺悔的寬廣。願生富樂之家、多饒財寶而發心修大乘的，應懺悔滅障；願生豪貴婆羅門、剎帝利家乃至轉輪王七寶具足的，應懺悔滅障；願生欲界六天（四天王眾天、三十三天、夜摩、覩史多、樂變化、他化自在）、色界十七天（自梵眾天上至色究竟天）的，應懺悔滅障；願求預流、一來、不還、阿羅漢四沙門果的，應懺悔滅障；乃至願求三明六通、聲聞獨覺菩提、至究竟地、求一切智智的，也都應懺悔滅障。

這一長串「亦應懺悔，滅除業障」的排比，把懺悔擺在了一切願求的起點：無論你要的是人天福樂、二乘果證，還是無上菩提，經都反覆說先應懺除業障。懺悔於是不只是消極除罪，而是這一長串願求共同的起點。

罪為什麼消得掉：一切法空

行法說完，佛轉入這一品最深的一問——罪為什麼懺得掉？若罪是實有的東西，說一句話怎能讓它消失？佛的回答斬截：「一切諸法從因緣生」——罪不是一個獨立自存的實體，是依因緣而起、依因緣而滅的。過去諸法既已滅盡，業障便無復遺餘；未來業障更不復起。更進一層：「一切法空，如來所說無有我、人、眾生、壽者，亦無生滅」——連那造罪的「我」都本無自性，罪又何處安立？「一切諸法皆依於本」，這個「本」過一切相、不可言說；能這樣信解入理的人，才算真懂懺悔為何能滅業障。這一段把懺悔從「情」提到「理」：懺不只是痛哭流涕地認錯，更是照見罪與我皆無自性的一種智慧。

四法、四難、四對治

道理既明，佛給出幾組扼要的行門。成就四法能除業障：不起邪心而正念成就、於甚深理不生誹謗、於初行菩薩起一切智之心、於諸眾生起無量慈。佛還以一頌收之：「專心護三業，不誹謗深法；作一切智想，慈心淨業障。」

接著點出四種業障最難滅除：於菩薩律儀犯極重惡、於大乘經心生誹謗、於自善根不能增長、貪著三有無出離心——這四種是最頑的病。對治它們，佛給四種對治業障：一者於十方如來至心親近、說一切罪（懺悔）；二者為眾生勸請諸佛說深妙法（勸請）；三者隨喜一切眾生功德（隨喜）；四者所有功德善根悉皆迴向菩提（迴向）。這懺悔、勸請、隨喜、迴向四支，正是金光明懺一系行法的骨架。

隨喜、勸請、迴向：三支的功德

帝釋接著逐一請問這三支。隨喜——縱使自己於大乘尚未能修，只要晝夜六時，由衷替十方眾生所修的施、戒、心、慧生歡喜，這隨喜之福便無量；乃至隨喜諸佛菩薩聲聞獨覺一切功德。佛說得極重：即使盡形壽以上妙衣食供養恒沙眾生令成阿羅漢，那功德也不及隨喜功德的千分之一——因為供養有數有量，隨喜卻能收攝三世一切功德。

勸請——請佛轉大法輪、莫般涅槃、久住於世。佛說法施勝過財施，有五種勝利：法施兼利自他（財施不爾）、能令眾生出三界（財施之福不出欲界）、能淨法身（財施但增長色身）、無窮（財施有盡）、能斷無明（財施唯伏貪愛）。並自述：我往昔行菩薩道時勸請諸佛轉法輪，由此善根，今日才有帝釋梵王勸請於我。

迴向——把所修的一切善根，乃至施畜生一摶之食、以善言和解一場爭訟這樣的微善，都「迴施一切眾生，無悔悋心」，共諸眾生同證菩提、得一切智。迴向在此成對直說「不住相心，不捨相心」：既不執取施相，也不落空見而廢修；如此善根反而無盡增長。

法身常住：這是勸請功德的果

在勸請一段的末尾，佛說出這一品義理的一個樞紐。佛自陳：由往昔勸請如來久住之善根，我今得十力、四無所畏、大慈大悲，證得法身——「我法身者清淨無比」。然後是那句震動的話：法身攝藏一切諸法，一切諸法不攝法身；法身常住，不墮常見，雖復斷滅，亦非斷見。

這句話把法身安在了中道上。說它「常住」，卻不是凡夫執取的那種「常」（不墮常見）；說它超越生滅、彷彿「斷滅」，卻也不是斷滅論的那種「斷」（不墮斷見）。法身能生眾生真見、能解眾生之縛而無縛可解，「無作無動，遠離闠閙，寂靜無為，自在安樂，過於三世，能現三世」，一切如來體無有異。而這樣的法身，佛說是「皆由勸請功德善根力故」而得——原來請佛住世、請佛說法這件看似平常的事，果報竟是這常住的法身。勸請不是小善，是通向法身的大因。

一段本生：佛自己就是證據

道理說到極處，佛忽然講起自己的過去。無量劫前有佛名寶王大光照如來，住世六百八十億劫，三會說法度無量眾。佛說：「我於爾時作女人身，名福寶光明」，在第三會親近世尊、受持讀誦這部《金光明經》、為他廣說，以求無上菩提，因此蒙佛授記——「此福寶光明女，於未來世當得作佛，號釋迦牟尼」。捨女身之後，越四惡道、常生人天，八十四百千生作轉輪王，直到今日成佛。而那寶王大光照如來，如今仍在東方寶莊嚴世界，未般涅槃。

這一段本生的分量，在於它是『聞經之益』的活證：經自說，釋迦牟尼佛往昔正是受持讀誦這部經、為他廣說而求菩提，由此蒙記，展轉至於今日成佛。滅業障之法出自這樣一部經——佛以自己的來歷，為這部經的分量作了見證。

護國：一部經與一個國土

品末轉向現世的利益。佛說：凡有比丘比丘尼、優婆塞優婆夷講說此經之處，那國土便得四種福利——國王無病離災、壽命長遠、無諸怨敵兵眾勇健、安隱豐樂正法流通。釋、梵、四天王當眾應諾，說必來守護講經之國，消其災障怨敵。乃至大臣得四益、沙門婆羅門得四勝利、人民豐樂無疫。最後梵釋四王點出一句要害：這部經若住世，「如來三十七種助菩提法住世未滅」；若此經滅盡，正法亦滅。佛印可說：於此經一句一頌一品一部，皆當正讀誦、正聞持、正思惟、正修習，為眾生廣宣流布——一部懺悔滅障的經，就這樣繫住了一國的安危、一代正法的存亡。

以唯識之眼，再看幾處

上來是滅業障品自身的義。這一系譯註，另以慈恩慧沼《金光明最勝王經疏》為一面旁照的鏡子——鏡非經，唯識不是此經的源頭；只是同一樁事，換一副心識之學的眼來看，有幾處看得更細。

其一，「業障」何以偏懺「業」？疏家解答有層次：惑、業、苦三者都是障，但業障最強又最親——業直接招感來生之身，造極重業便招難處之身、無暇入聖，故偏名「滅業障」，而經文下面其實惑、業、苦三者俱懺。且既趣佛果，煩惱障與所知障二障俱懺、三性所發之業也一併懺——懺悔在唯識眼裡，是一場涵蓋二障三性的徹底清理。

其二，那『一切法空、依於本』的滅罪之理，疏判為三門：因緣門（罪待因而滅，懺斷其緣則不起）、無相門（生滅之相皆空，即相無自性，正除能所執取的遍計）、真如門（一切法本體即真如，皆歸於本）。三門一路推深，正是唯識三性的次第——遣遍計之妄、依圓成之真（「我我所無，依圓性有」）；懺罪之所以可能，究極是因為罪本無自性、真如本自清淨。

其三，那句『法身攝藏一切諸法、常住不墮常見』，疏判為佛之「斷德」：以真如理體遍常，故能攝一切法而不為法所攝；說常而非常見、說斷而非斷見，是因所緣之境真實、能緣之智不落兩邊，正歸中道無漏智。經中三句疏開為三身：「種種妙相」是報身智德、「一切眾生」下是應化恩德、「法身攝藏」是法身斷德——連勸請的果報，都安放進了三身三德的唯識架構。

末後誌一筆：此品曇無讖本原無，是梁真諦補譯之品（大正編者亦註「梵本缺此品」），故天台智顗、三論吉藏皆無逐文之疏——與前面的三身品同一格局。一處反證頗堪玩味：四支中的「勸請」，智顗《文句》全書一次也不出現——因讖本懺悔品原無勸請支，勸請正是這真諦補品新添。三家於此品或缺或略；經自說其滅障之法，諸師各還其位。這面唯識之鏡照見的，是此品裡『業障可懺、法空能滅、法身斷德』的一層心識紋理：滅業障原是一場從情到理、直抵法身的修行，借唯識之眼，看得分外分明。

In the preceding chapter, The Dream of the Golden Drum and Repentance, Wonderful Banner hears a gāthā of repentance in a dream, bringing the 「情」—“affective dimension”—of repentance fully to life. But can repentance truly extinguish an offense? If an offense, once committed, can never be removed, would repentance not be empty talk? Yet if one act of repentance simply erases it, would cause and effect not be rendered false? This chapter answers that question directly. Śakra, lord of the devas, asks on behalf of the assembly, and the Buddha lays out a complete practice and rationale for 「滅業障」—“extinguishing karmic obstructions”: not only how to repent, but why repentance can extinguish them. This chapter is the scriptural ground for the four branches of the Golden Light repentance practice—repentance, rejoicing, requesting, and dedication. Its doctrinal density gives the chapter unusual strength. What follows explains its meanings in the sūtra’s own sequence; at the end, the perspective of the consciousness-only tradition provides a further reflection.

A Ray of Light Reveals Those Who Need to Repent

The chapter opens with the World-Honored One entering profound meditative absorption and emitting a great light from the pores of his body that illuminates buddha-lands everywhere. The light shines specifically upon beings in the 「五濁惡世」—“evil world of the five degenerations”—who have committed the ten unwholesome actions and five heinous offenses, maligned the Three Jewels, been unfilial toward honored relatives, and become liable to fall into the three evil courses. When the light reaches them, its power unexpectedly brings them happiness, complete and beautiful forms, and a vision of the buddhas. Notice what the opening does: before explaining the doctrine of extinguishing karmic obstructions, it first lets the Buddha’s light fall upon those with the greatest need for repentance. Those revealed by the light are precisely the beings this chapter seeks to rescue. Seeing this rare event, Śakra asks the chapter’s governing question on their behalf: When people who seek awakening, practice the Great Vehicle, and wish to embrace deluded sentient beings have committed offenses that are karmic obstructions, 「云何懺悔，當得除滅」—“how should they repent so that those offenses may be extinguished?”

Six Times by Day and Night: Disclosing the Offenses

The Buddha first answers with a concrete practice. People who have committed offenses because of karmic obstructions should, six times by day and night, bare the right shoulder, place the right knee on the ground, join palms, collect the mind, and speak aloud. They take refuge in and bow to the buddhas of the ten directions, then disclose before the buddhas every offense committed since beginningless time, one by one: drawing blood from a buddha, maligning the True Dharma, splitting the harmonious Saṅgha, killing an arhat, and killing one’s parents; the ten unwholesome actions—three of body, four of speech, and three of mind; and evils one performs oneself, teaches others to perform, or rejoices in seeing others perform. They 「皆悉發露，不敢覆藏」—“disclose them all, not daring to conceal anything.” Following the repentance of bodhisattvas of the past, future, and present, they vow that offenses already committed will be removed and future evils will not be committed.

The key remains 『發露不覆藏』—“open disclosure without concealment”—continuing directly from the preceding chapter. The Buddha gives a visceral simile for the urgency of repentance: 「如人被火燒頭燒衣，救令速滅，火若未滅，心不得安」—“It is like a person whose head and clothing have caught fire: the person acts to extinguish it at once and cannot feel at ease while the fire remains.” An offense is like fire already burning one’s head. It is not something to ponder slowly and deal with another day; it must be put out now. Thus the Buddha says that an offense must not be concealed 「一剎那中不得覆藏」—“for even a single instant,” much less for a day and night. Repentance is so urgent and so thorough because one believes that 「未來必有惡報」—“an evil retribution will certainly come in the future” and therefore gives rise to great fear. Its motive is genuine trust in cause and effect.

After Repentance, One May Be Born According to One’s Aspiration

After setting out the practice, the sūtra details the many results toward which purification of karmic obstructions may lead. This passage is often passed over, but it reveals the breadth of repentance. Those aspiring to birth in wealthy and happy families, to abundant treasure, and to the practice of the Great Vehicle should repent and extinguish obstructions. So should those aspiring to noble brahmin or kṣatriya families or to become wheel-turning kings endowed with the seven treasures; those aspiring to the six heavens of the desire realm—the heaven of the Four Heavenly Kings, the Thirty-Three, Yāma, Tuṣita, Delight in Transformation, and Mastery over Others’ Transformations—or to the seventeen heavens of the form realm, from Brahmā’s Multitude through Akaniṣṭha; those seeking the four fruits of stream-enterer, once-returner, non-returner, and arhat; and even those seeking the three knowledges, six supernormal powers, the awakening of śrāvakas and solitary realizers, the ultimate stage, and all-knowing knowledge.

The long refrain 「亦應懺悔，滅除業障」—“they too should repent and extinguish karmic obstructions”—places repentance at the beginning of every aspiration. Whether one seeks human or celestial happiness, the fruits realized by the two vehicles, or unsurpassed awakening, the sūtra repeatedly says that karmic obstructions must first be removed. Repentance is therefore not merely the negative removal of offenses; it is the shared point of departure for this entire range of aspirations.

Why an Offense Can Be Extinguished: All Dharmas Are Empty

Once the practice has been taught, the Buddha turns to the chapter’s deepest question: Why can an offense be removed through repentance? If an offense were a truly existent thing, how could uttering words make it disappear? The Buddha’s answer is decisive: 「一切諸法從因緣生」—“all dharmas arise from causes and conditions.” An offense is not an independently existing entity. It arises in dependence on conditions and ceases in dependence on conditions. Since past dharmas have already ceased completely, no karmic obstruction remains from them; future karmic obstructions need not arise again. The teaching goes deeper: 「一切法空，如來所說無有我、人、眾生、壽者，亦無生滅」—“all dharmas are empty; as the Tathāgata teaches, there is no self, person, sentient being, or living being, and there is neither arising nor ceasing.” Even the offense-making 「我」—“I”—has no intrinsic nature, so where could an offense establish itself? 「一切諸法皆依於本」—“all dharmas depend upon the basis”; this 「本」—“basis”—transcends every characteristic and cannot be expressed. Only one who enters this principle through trust and understanding truly sees why repentance can extinguish karmic obstructions. The passage lifts repentance from 「情」—“affective response”—to 「理」—“principle”: repentance is not merely tearful remorse but a wisdom that sees that neither offense nor self possesses intrinsic nature.

Four Dharmas, Four Difficult Obstructions, and Four Antidotes

Once the principle is clear, the Buddha gives several compact sets of practices. Four dharmas extinguish karmic obstructions: not giving rise to a distorted mind but accomplishing right mindfulness; not maligning profound principle; directing the thought of all-knowing knowledge toward bodhisattvas beginning their practice; and arousing measureless loving-kindness toward sentient beings. The Buddha gathers them in a verse: 「專心護三業，不誹謗深法；作一切智想，慈心淨業障。」—“Guard the three actions with concentrated attention; do not malign profound Dharma. Form the thought of all-knowing knowledge; purify karmic obstructions with a loving mind.”

He then identifies four karmic obstructions that are especially difficult to extinguish: committing an extremely grave evil against the bodhisattva discipline, maligning Great Vehicle sūtras, failing to increase one’s own roots of goodness, and clinging to the three realms of existence without a mind of release. For these stubborn illnesses, the Buddha gives four antidotes to karmic obstruction: approach the tathāgatas of the ten directions wholeheartedly and confess every offense—confession and repentance; request the buddhas to teach profound and wondrous Dharma for all sentient beings—requesting; rejoice in every sentient being’s virtue—rejoicing; and dedicate every virtue and root of goodness to awakening—dedication. These four branches of repentance, requesting, rejoicing, and dedication form the framework of the Golden Light repentance practice.

Rejoicing, Requesting, and Dedication: The Virtues of Three Branches

Śakra next asks about each of these three branches. Rejoicing: Even if one cannot yet practice the Great Vehicle oneself, one can, six times by day and night, rejoice wholeheartedly in the giving, discipline, cultivation of mind, and wisdom practiced by sentient beings throughout the ten directions. The resulting merit is measureless, as is rejoicing in all the virtues of buddhas, bodhisattvas, śrāvakas, and solitary realizers. The Buddha states the comparison forcefully: even if, for one’s entire life, one offered excellent food and clothing to as many sentient beings as there are sands in the Ganges after they had all become arhats, that merit would not amount to one thousandth of the merit of rejoicing. Offerings are numbered and limited; rejoicing can encompass every virtue of the three times.

Requesting: One requests the buddhas to turn the great wheel of Dharma, not to enter parinirvāṇa, and to remain long in the world. The Buddha says that Dharma-giving surpasses material giving in five ways: it benefits both oneself and others, whereas material giving does not; it enables beings to leave the three realms, whereas the merit of material giving does not go beyond the desire realm; it purifies the dharma-body, whereas material giving only increases the form-body; it is inexhaustible, whereas material giving is exhausted; and it severs ignorance, whereas material giving only suppresses craving. The Buddha also recounts that, while practicing the bodhisattva path in the past, he requested the buddhas to turn the wheel of Dharma. Through that root of goodness, Śakras and Brahmās now request him to do the same.

Dedication: Every root of goodness one has cultivated—even the slight good of giving a morsel of food to an animal or reconciling a dispute with kind words—is 「迴施一切眾生，無悔悋心」—“given over to all sentient beings without regret or stinginess,” so that one may realize awakening together with them and attain all-knowing knowledge. The sūtra pairs two statements directly: 「不住相心，不捨相心」—“with a mind that does not abide in characteristics and does not abandon characteristics.” One neither grasps the characteristics of giving nor falls into a view of emptiness that discards practice. Precisely in this way, roots of goodness increase without end.

The Dharma-Body Permanently Abides: The Fruit of Requesting

At the end of the section on requesting, the Buddha states one of the chapter’s doctrinal pivots. He explains that, through roots of goodness from requesting the tathāgatas to remain long in the world, he attained the ten powers, four fearlessnesses, great loving-kindness and compassion, and the dharma-body: 「我法身者清淨無比」—“my dharma-body is pure beyond compare.” Then comes the arresting declaration: the dharma-body encompasses and contains all dharmas, while all dharmas do not encompass the dharma-body; the dharma-body permanently abides, yet does not fall into the view of permanence; although cessation is also spoken of, this is not the view of annihilation.

This places the dharma-body on the middle way. It is said to 「常住」—“permanently abide,” but not with the 「常」—“permanence” grasped by ordinary beings; it transcends arising and ceasing and appears to be 「斷滅」—“cessation,” yet this is not the nihilistic 「斷」—“annihilation.” The dharma-body can give rise to true views in sentient beings and free them from bonds when no bond exists to be freed. It is 「無作無動，遠離闠閙，寂靜無為，自在安樂，過於三世，能現三世」—“without construction or movement, far from clamor, quiescent and unconditioned, sovereign and blissful, beyond the three times yet able to manifest the three times”; the substance of all tathāgatas does not differ. And this dharma-body, the Buddha says, is attained 「皆由勸請功德善根力故」—“entirely through the power of the virtues and roots of goodness of requesting.” The seemingly ordinary act of asking a buddha to remain and teach thus bears the fruit of the permanently abiding dharma-body. Requesting is not a minor good; it is a great cause leading to the dharma-body.

A Birth Story: The Buddha Himself Is the Evidence

At the doctrinal high point, the Buddha suddenly recounts his own past. Measureless eons ago there was a buddha named Tathāgata Jewel-King Great Illuminating Light, who remained in the world for sixty-eight billion eons and taught measureless assemblies in three gatherings. The Buddha says, 「我於爾時作女人身，名福寶光明」—“At that time I had a woman’s body and was named Merit-Jewel Light.” At the third gathering, she drew near the World-Honored One, received and recited the Sūtra of Golden Light, and explained it broadly to others while seeking unsurpassed awakening. The buddha then bestowed a prediction: 「此福寶光明女，於未來世當得作佛，號釋迦牟尼」—“This woman Merit-Jewel Light will in a future age become a buddha named Śākyamuni.” After leaving that woman’s body, she passed beyond the four evil courses, was constantly born among humans and devas, became a wheel-turning king through eighty-four hundred thousand births, and eventually attained buddhahood. Tathāgata Jewel-King Great Illuminating Light still remains in the eastern world Jeweled Adornment and has not entered parinirvāṇa.

The weight of this birth story lies in its living evidence for 『聞經之益』—“the benefit of hearing the sūtra.” The sūtra itself says that Śākyamuni Buddha once received, recited, and explained this very sūtra to others while seeking awakening; on this basis the prediction was bestowed, and through successive lives he eventually became a buddha. The teaching for extinguishing karmic obstructions comes from such a sūtra. The Buddha bears witness to its weight through his own past.

Protecting the Realm: One Sūtra and One Land

At the chapter’s end, the focus turns to benefits in the present world. Wherever bhikṣus, bhikṣuṇīs, laymen, and laywomen explain this sūtra, the land receives four benefits: the king is free of illness and calamity; his life is long; there are no enemies and the army is strong; and the realm is secure and prosperous while the True Dharma circulates. Śakra, Brahmā, and the Four Heavenly Kings promise before the assembly to protect any realm where the sūtra is taught and to remove its calamities and enemies. Ministers receive four benefits; ascetics and brahmins receive four superior benefits; and the people enjoy abundance without epidemics. Finally, Brahmā, Śakra, and the Four Kings state the decisive point: while this sūtra remains, 「如來三十七種助菩提法住世未滅」—“the Tathāgata’s thirty-seven factors aiding awakening remain in the world and have not disappeared”; when the sūtra is extinguished, the True Dharma is extinguished as well. The Buddha confirms that every sentence, verse, chapter, and fascicle should be correctly read, recited, heard, retained, contemplated, practiced, proclaimed, and circulated for sentient beings. A sūtra of repentance and the extinguishing of obstructions is thus joined to the safety of a realm and the survival of the True Dharma in an age.

Through the Eye of Consciousness-Only: A Further Look

Everything above is the meaning of the Extinguishing Karmic Obstructions chapter itself. This edition also uses Huizhao’s Cien Commentary on the Sūtra of Golden Light, the Supreme King as a reflecting mirror. The mirror is not the sūtra; consciousness-only is not the sūtra’s source. Yet when the same matter is viewed through the discipline of mind and consciousness, several points become more finely visible.

First, why does 「業障」—“karmic obstruction”—place special emphasis on 「業」—“karma” in repentance? The commentator’s answer has several levels. Affliction, karma, and suffering are all obstructions, but karmic obstruction is especially powerful and immediate: karma directly brings about the body of the next life, and extremely grave karma brings a body in a difficult state with no opportunity to enter the noble path. Hence the title emphasizes 「滅業障」—“extinguishing karmic obstructions,” though the chapter in fact repents of all three—affliction, karma, and suffering. Since the aim is buddhahood, both the afflictive and cognitive obstructions are repented of, as are karmic actions arising from all three natures. Through the consciousness-only lens, repentance is a thorough clearing that encompasses both obstructions and all three natures.

Second, the rationale for extinguishing offenses through 『一切法空、依於本』—“all dharmas are empty and depend upon the basis” is divided by the commentary into three gates. At the gate of causes and conditions, an offense ceases in dependence on causes; repentance cuts off its conditions so that it does not arise. At the gate of no-characteristic, the characteristics of arising and ceasing are all empty, without intrinsic nature precisely as characteristics, removing the wholly-imagined grasping of expressed object and expressing subject. At the gate of suchness, the basic substance of every dharma is suchness and all return to the basis. The three gates deepen in sequence and follow the three natures of consciousness-only: the delusion of the wholly-imagined is dispelled, while the truth of the perfectly-accomplished is relied upon—「我我所無，依圓性有」—“self and what belongs to self do not exist; the other-dependent and perfectly-accomplished natures do exist.” Repentance is ultimately possible because an offense has no intrinsic nature and suchness is originally pure.

Third, the statement 『法身攝藏一切諸法、常住不墮常見』—“the dharma-body encompasses all dharmas and permanently abides without falling into the view of permanence” is classified by the commentary as the Buddha’s 「斷德」—“virtue of severance.” Because the principle and substance of suchness is pervasive and permanent, it encompasses every dharma without being encompassed by them. To speak of permanence without a view of permanence and of cessation without a view of annihilation is possible because the object is real and the knowing wisdom does not fall into either extreme; it returns precisely to uncontaminated wisdom of the middle way. The commentary opens three scriptural clauses into the three bodies: 「種種妙相」—“various wondrous characteristics” is the wisdom-virtue of the reward body; from 「一切眾生」—“all sentient beings” onward is the beneficent virtue of the responsive and emanation bodies; and 「法身攝藏」—“the dharma-body encompasses and contains” is the dharma-body’s virtue of severance. Even the fruit of requesting is thereby placed within a consciousness-only structure of the three bodies and three virtues.

One final historical note: this chapter is absent from Dharmakṣema’s recension and was supplied in Paramārtha’s Liang translation; the Taishō editors likewise note 「梵本缺此品」—“the Sanskrit manuscript lacks this chapter.” That note is evidence only for the manuscript they used, not a claim that every Sanskrit manuscript lacked the chapter. Zhiyi of Tiantai and Jizang of the Sanlun school therefore have no line-by-line commentary on it, the same configuration found with the preceding chapter on the three bodies. One piece of negative evidence is worth recording: the branch of 「勸請」—“requesting” does not occur anywhere in Zhiyi’s Words and Phrases. Dharmakṣema’s repentance chapter lacked this branch, and requesting is distinctive to this supplementary chapter. The positions of the three masters with respect to the chapter are recorded without adjudicating; the sūtra teaches its practice of extinguishing obstructions, and each master remains in his own historical place. What the consciousness-only mirror reveals is a pattern of mind and consciousness within the chapter: karmic obstructions can be repented of, emptiness makes their extinction possible, and the dharma-body is the virtue of severance. Extinguishing karmic obstructions is a practice that moves from affective repentance through principle and reaches all the way to the dharma-body.

考據Apparatus

本品世尊放光照五濁，天帝釋問業障懺除之法——晝夜六時懺法（歸命發露不覆藏）、四法除障、四業障難滅與四對治、隨喜／勸請／迴向三支（法施五勝利、法身常住段）、迴向一切智、寶王大光照如來本生（福寶光明女授記釋迦）、四種護國福利。此品為真諦補譯之品（讖本無），金光明懺一系行法（懺悔隨喜勸請迴向四支）之經據。本編義疏鏡＝慈恩慧沼《金光明最勝王經疏》——判業障之義、惑業苦三懺、釋懺滅因緣／無相／真如三門、法身常住段判為「斷德」（真如理體遍常）。此品曇無讖本無之（讖本品五為空品），天台智顗《文句》、三論吉藏《疏》皆無逐文釋品段（大正編者於品頭註「梵本缺此品」——所據梵本無此品之證），三家並錄為旁及，誌錄不判。

一、科判定位

科判系統	此品之位
義淨 T665 三十一品	第五滅業障品（卷三；〔T16 0413c13〕起）· 承夢見懺悔品·正示悔法滅障
慧沼《疏》科文（主錨·慈恩）	品題三門分別：一來意、二釋名、三解難〔T39 0241a11〕；來意有三〔0241a12〕；品內經文大文分四〔0241b28〕
天台《文句》（旁證·所疏讖本）	無〈釋滅業障品〉（讖本無此品）；業障滅內容折入〈釋懺悔品〉旁引「新本〈業障滅品〉」〔T39n1785 0059c25〕
三論吉藏《疏》（旁證·所疏讖本）	無業障滅逐文段（僅知「此三種三義，具在七卷」〔T39n1787 0160b22〕）

慧沼來意三重，首重承前品〔T39n1788 0241a12〕：

「言來意者有三：一明滅惡之中，前品夢聞悔過以為警覺，今者正示悔法滅除，故前品後有此品生〔……〕三者欲求勝果必殖妙因，障難既存何能起行？欲起妙行，先令滅障。」〔T39n1788 0241a12〕

品內大科〔0241b28〕：「大文分四：一放光集眾、二天帝啟請、三如來為說、四得益喜行。」（第三「如來為說」復開六：答所請法·讚勝勸行·依勸修學·引己為證·明行法利益·釋梵述成〔0242a28〕。）

釋品名（滅業障·引真諦梵漢對音）〔T39n1788 0241a20〕：

「真諦云：『業障滅品，此西國音。此經云滅業障，依此方語。梵云羯磨〔此云業〕阿跋囉拏〔此云障〕毘那奢〔此云滅〕。』業謂造作，障謂障礙。由作不善能礙聖道，業即是障，持業釋也。」〔T39n1788 0241a20〕

——業障者，業即是障（持業釋）；滅通能所，懺悔等四能滅業障。

二、異譯·對勘（四層見證·真諦補譯品·讖本無）

本品層次同品3〈分別三身品〉——真諦補品·讖本無·大正編者所據梵本缺此品：

義淨 T665〈滅業障品第五〉（底本）——品頭大正原校記＝「梵本缺此品」〔T16n0665 品5 頭校記 0413004〕——編者所據之梵本無此品（單一梵本之證·非諸梵本皆缺之斷語）；此品為真諦補譯，寶貴序四補品之一〈業障滅〉逐字可稽〔0359b22〕。
寶貴合部 T664〈業障滅品第五〉〔0368a15〕——題署＝「梁三藏真諦譯」〔0368a16〕（同品3 三身分別品之題署），機證此品正文即真諦補文。與義淨本骨架全同，唯譯語系統異（真諦古譯／玄奘系新譯）。
曇無讖 T663——無此品（讖本 19 品·品五為〈空品〉；「滅業障」「業障滅」複詞全經 0 見·「業障」1 見泛言於懺悔品偈）。真諦補品之整套架構（帝釋問懺·六時懺法·四法除障·四對治·法身常住·寶王本生）在讖本全缺。

句一　緣起·毛孔放光

校本	逐字	出處
義淨 T665	爾時，世尊住正分別，入於甚深微妙靜慮，從身毛孔放大光明	T16n0665 0413c13
真諦 T664	是時世尊善正分別入於深法妙有名禪，從於毛孔放種種光	T16n0664 0368a17

同構異詞（靜慮／妙有名禪·傍生／畜生·恒河女神／恒水女神）。

句二　四法除障頌

校本	逐字	出處
義淨 T665	專心護三業，不誹謗深法；作一切智想，慈心淨業障。	T16n0665 0414c22
真諦 T664	專心護三業，不誹謗深經，作一切智心，慈心淨業障。	T16n0664 0369b05

同偈異字（深法／深經·作一切智想／心）。

句三　法身常住段（本品義理核·兩本並列）

校本	逐字	出處
義淨 T665	法身攝藏一切諸法，一切諸法不攝法身。法身常住，不墮常見，雖復斷滅，亦非斷見。	T16n0665 0415c16
真諦 T664	法身能攝藏一切之法，一切之法不能攝藏法身。法身常住，不墮常見，雖復斷滅，不墮斷見。	T16n0664 0370b11

核心命題全同（亦非斷見／不墮斷見）。

句四　隨喜行之枚舉（義理級差異）

義淨「現在修行施、戒、心、慧」〔T16n0665 0415a09〕；真諦「修施、修戒、修定」〔T16n0664 0369b21〕——義淨四目（施戒心慧）、真諦三目（施戒定）。

句五　本生佛名（關鍵歧異）

義淨「有佛名寶王大光照如來〔……〕住世六百八十億劫」〔T16n0665 0417a02〕、娑婆作「索訶世界」；真諦「寶王大炎照如來」〔T16n0664 0371c14〕、作「娑婆」。光照／炎照為本生佛名之譯歧。福寶光明女授記釋迦、越四惡道、八十四百千生作轉輪王——兩本同。

句六　迴向段二十一佛名

迴向「猶如〔……〕諸佛」祈願所繫二十一佛〔T16n0665 0416a29–b04〕：無量壽佛·勝光佛·妙光佛·阿閦佛·功德善光佛·師子光明佛·百光明佛·網光明佛·寶相佛·寶焰佛·焰明佛·焰盛光明佛·吉祥上王佛·微妙聲佛·妙莊嚴佛·法幢佛·上勝身佛·可愛色身佛·光明遍照佛·梵淨王佛·上性佛。真諦本二十一佛同序，五名用字異（寶焰／寶炎·焰明／炎光明·焰盛光明／炎盛光明·吉祥上王／安吉上王·可愛色身／遍可愛色）。此列屬迴向段·非本生段（本生單一佛＝寶王大光照如來·勿混）。

用字系舉要

靜慮／妙有名禪·傍生／畜生·晝夜六時／日夜六時·覩史多天／兜率陀天·樂變化天／化樂天·預流一來不還／須陀洹斯陀含阿那含·瑜繕那／由旬·苾芻苾芻尼鄔波索迦鄔波斯迦／比丘比丘尼優婆塞優婆夷·索訶世界／娑婆·寶王大光照／寶王大炎照。

三、唯識義之經據（眼）

此品經文直說業障、法身、迴向；慧沼《疏》再以二障、三性、二轉依判釋之〔0241b14–17·0242b16〕。義理密集，逐句可徵。

（一）業障之義·惑業苦三懺〔T39n1788 0241b01〕：業障者，「業即是障，持業釋也」〔0241a24〕。何以但言滅業障？「業障增強，但偏懺業，以業招生親於惑故」〔0241b09〕；然「下文具懺惑業苦」〔0241b13〕——正明懺悔即懺惑（造業因）、業（所造業）、苦（所成果）三〔0243b23〕。

（二）二障俱懺·三性俱懺〔T39n1788 0241b13–17〕：

「問：惑業苦三攝盡二障，未知所知障今亦懺不？答：既趣佛果，二障俱懺〔……〕問：三性之業為總懺不？答：三性俱懺。由於二障發三性業故。」〔T39n1788 0241b13–17〕

（三）釋懺滅所以·三門（因緣／無相／真如）〔T39n1788 0245a24〕：釋經「何以故？善男子！一切諸法從因緣生〔……〕」〔T16n0665 0414c06〕為釋懺滅之難，分三門——因緣門（待因滅·由懺因緣令彼不起）〔0245b05〕·無相門（一切生滅法相皆悉空·即相無自性）〔0245c09〕·真如門（一切法本體即真如·無生無滅不可言說故皆歸於本）〔0245c23〕。三門即遍計（無相門除能所詮相遍計性）·依他·圓性（圓成實）齊出〔0246a19〕：「我我所無，依圓性有〔……〕真妄對明，不言依他有，據實不無。」

（四）四業障難滅·四對治（瑜伽七十九）〔T39n1788 0246b19–c20〕：經「有四業障難可滅除」（犯菩薩律儀重惡·謗大乘經·善根不增·貪著三有），慧沼「同《瑜伽論》第七十九說」〔0246b26〕；四對治（親近說罪·勸請說法·隨喜·迴向）「亦如《瑜伽》七十九明」〔0246c20〕。四法除障則配《妙法華》普賢四法〔0246b04〕。

（五）轉依·四智配轉識——引《成唯識》第十〔T39n1788 0242b16〕：「此二自性皆無逼惱及能安樂，故二轉依俱名安樂，具離二障名清淨解脫。」四智配轉識（引《大莊嚴論》第三）〔0245a08〕：淨智（觀察智·轉五識）·不思議智（成事智·轉第六）·不動智（圓鏡智·轉第八）·三藐三菩提（平等智·轉第七）。〔慧沼此配（觀察智轉五識、成事智轉第六）與今本《大乘莊嚴經論》〈述求品〉本文「轉第六識得觀智，轉前五識得作事智」〔T31n1604 0607a01〕適相互倒；今仍存慧沼疏文之舊，並錄不判。〕

（六）法身常住段判為「斷德」（真如理體遍常）〔T39n1788 0248c04–14〕：慧沼開三身——「種種妙相等，報身智德」〔0248c09〕·「一切眾生下，應化恩德」·「法身攝藏下，法身斷德」〔0248c11〕：

「法身攝藏下，法身斷德。以真如理體遍常，故攝諸法；餘法翻此故不攝。如雖常非常見、雖斷非斷見者，境真實故，能緣非邊〔……〕不稱中道無漏智故。」〔T39n1788 0248c11〕

法身五德配四德（大常／大我自在／大樂／自體淨）〔0248c19〕。佛常住補釋〔0251a20〕：「化應現相出沒隨機，報法常存故言現在。」

（七）業種以熏習語出·不出賴耶名（負命題）——全品疏段無「阿賴耶／阿梨耶／本識」字面，業種以「宿業種」〔0242b28〕「彼所薰種可有當生」〔0245b21〕出之；「圓成實」以「圓性」出；「五性」不出。二障 7 見·所知障 1 見·三性 4 見·轉依 2 見·唯識 2 見（皆《成唯識論》書名）。

四、諸家異釋（古德·標宗·誌錄不判）

此品讖本無·三家缺逐文疏（格局同品3三身品）；慧沼《疏》為唯一逐文全疏，天台／三論僅旁及，並錄不判。

慈恩·慧沼《金光明最勝王經疏》T39n1788（鏡骨幹·唯一逐文全疏）

三門（釋名引真諦梵漢對音）·惑業苦三懺·懺悔五科·晝夜六時三業·釋懺滅三門·四法除障·四業障難滅四對治·隨喜勸請迴向三科·法施五勝利·法身常住判斷德·寶王本生·三十七助菩提法（詳目三）。法施五勝利「大同《瑜伽論》第七十」〔0248b01〕逐一對配，並明「四者財施若佛現在〔……〕此經所無」〔0248b07〕「此經第五，彼論所無」〔0248b10〕。

天台·智顗（旁及·所疏讖本·無逐文釋品）

《文句》無〈釋滅業障品〉（18 釋品目無此品·序品自明「此四卷文，總有十八品」〔T39n1785 0046b28〕）；業障滅品內容折入〈釋懺悔品〉旁引「新本〈業障滅品〉中說〔……〕如是逆罪應須懺悔，滅除業障」〔0059c25〕。且明知真諦補品之存在〔0046c04〕：「真諦三藏分新文二十二品，初品為序，〈壽量〉下至〈捨身〉十九品為正，後兩品為流通。」《玄義》於教相判引之〔T39n1783 0012a14〕：「新本云『欲生人天、欲得四果支佛、欲得佛，皆應懺悔滅除業障』，安處方等，其義無疑」——僅用以判此經屬方等時，不作品級處理。

三論·吉藏（旁及·所疏讖本·無逐文釋品）

《疏》立讖本四卷三段（序品／壽量訖捨身正說／讚佛流通）·無業障滅品；僅知七卷本存在〔T39n1787 0160b22〕：「此三種三義，具在七卷也。」

宋山家·知禮（旁及·不涉）

《拾遺記》「業障」0 見·全不涉業障滅補品；真諦議程限於三身品目與體用之諍。

並錄（誌·不判）

此品之天台／三論旁證格局：讖本無·三家缺逐文疏（同品3）——凡真諦補品之內容一律不入品級疏釋，唯智顗於〈釋懺悔品〉旁引「新本〈業障滅品〉」名折其懺悔義料、於《玄義》引其文判教。反證：「勸請」一支，文句全書 0 見（讖本懺悔品無勸請）〔品5 旁證機掃〕——勸請正是真諦補品〈業障滅〉新增之三支（隨喜／勸請／迴向）之一，佐證此品讖本所無。三家異位並錄不判。時序防範：智顗（538–597）·吉藏（549–623）·真諦（499–569）·義淨（635–713）·慧沼（窺基 632–682 嫡嗣）——時序語不倒置。

五、術語

漢	傳梵（羅馬字·發音輔助）	古德所徵	義
滅業障（業障滅）	羯磨阿跋囉拏毘那奢（karma-āvaraṇa-vināśa·慧沼引真諦所存音寫）	慧沼「梵云羯磨〔此云業〕阿跋囉拏〔此云障〕毘那奢〔此云滅〕」〔T39n1788 0241a22〕	業即是障（持業釋）·懺等四能滅之
業障	karma-āvaraṇa	慧沼「由作不善能礙聖道，業即是障」〔T39n1788 0241a23〕；惑業苦三偏懺業〔0241b09〕	由業所成之障·礙聖道
四對治業障	—	〔本經 0414c27〕；慧沼「亦如《瑜伽》七十九明」〔T39n1788 0246c20〕	說罪·勸請·隨喜·迴向四行
勸請	adhyeṣaṇā（義）	〔本經 0415b08〕；品5 旁證：讖本懺悔品無勸請支·真諦補品新增	請佛轉法輪·莫般涅槃
法施五勝利	—	慧沼「釋法施勝、財施為劣，大同《瑜伽論》第七十」〔T39n1788 0248b01〕	兼利自他·出三界·淨法身·無窮·斷無明
法身常住	dharma-kāya nitya	〔本經 0415c17〕；慧沼判為斷德「以真如理體遍常故攝諸法」〔T39n1788 0248c11〕	攝藏一切法·不墮常斷二見·中道
迴向一切智智	sarvajñajñāna-pariṇāmanā（義）	〔本經 0416a02〕；慧沼「初迴施眾生、次迴向菩提」〔T39n1788 0249a20〕	所修善根不住相·共眾生成正覺
寶王大光照如來	—	〔本經 0417a02〕；真諦本作「寶王大炎照如來」〔T16n0664 0371c14〕	本生所逢佛·授記福寶光明女成釋迦
索訶世界	sahā（音·娑婆）	〔本經 0417a21〕；真諦本作「娑婆」〔T16n0664 0372a05〕	娑婆世界·義淨新譯音

六、譬喻·修辭

（一）毛孔放光照五濁——〔T16 0413c13「從身毛孔放大光明〔……〕五濁惡世為光所照」〕：光照應墮惡道之十惡五逆眾生·因光力故皆得安樂見佛——開此品懺障之緣起。

（二）火燒頭衣喻懺急——〔T16 0414b18「如人被火燒頭燒衣，救令速滅，火若未滅，心不得安；若人犯罪亦復如是，即應懺悔令速除滅」〕：喻犯罪求淨當即懺、不得覆藏一剎那。

（三）撝空出寶·如意手喻迴向——〔T16 0416a13「願皆獲得如意之手，撝空出寶，滿眾生願」〕：喻迴向善根令眾生富樂無盡、智慧無窮。

（四）寶王大光照如來本生——〔T16 0417a01 起〕：世尊自述往昔為女人身「福寶光明」，於寶王大光照如來第三會受持《金光明經》、得授記當作釋迦牟尼——以己身本生為聞經滅障之證。

七、互讀·承衍

（一）本品所依論（慧沼《疏》所引·穩定徵引·本藏諸典相涉）：

《瑜伽師地論》七十九——四業障難滅·四對治〔T39n1788 0246b26〕；第七十——法施五勝利五因緣〔0248b01〕（本藏《瑜伽》已成編）。
《成唯識論》第十——二轉依俱名安樂〔0242b16〕（本藏《成唯識論》已成編）。
《大乘莊嚴經論》第三——四智配轉識〔0245a08〕（本藏《大莊嚴論》在譯）。
《解深密經》——三時教·一切法無自性無生無滅〔0242c29·0245c15〕（本藏《解深密》已成編）。
《妙法蓮華經》〈信解品〉——普賢四法配四法除障〔0246b05〕（本藏法華編）。
《理門論》·《俱舍論》·《薩遮尼乾子經》·《大毘婆沙》·《普賢觀經》·《勝鬘經》·《維摩經》·《十住毘婆沙》等·皆段內實引。

（二）經內互讀：此品承〈夢見金鼓懺悔品〉（前品夢聞悔過為警覺·此品正示悔法滅除〔慧沼 0241a12〕）。懺悔行法四支（懺悔／隨喜／勸請／迴向）為金光明懺一系所本；勸請支讖本無（品4 懺悔品僅懺・願・隨喜・迴向四支·勸請正是此真諦補品之特出）。法身常住段與品2 涅槃十法「能轉身依及法依」·品3 三身法身義相承。

（三）承衍：慧沼為窺基嫡嗣；此品法身判斷德（真如理體遍常）·二轉依（成唯識）·四智轉識（大莊嚴論）皆承窺基唯識學統。天台判此品內容折入懺悔義、用以判方等時——各承其宗讀法，誌不判。

八、校本定位

義淨 T665（底本）：〈滅業障品第五〉〔T16n0665 0413c13〕—〔0417c15〕（卷三·跨頁 0413–0417·品6 題 0417c22 前）。緣起放光 0413c13·帝釋問懺 0413c27·六時懺法 0413c29·懺急喻 0414b18·一切法空 0414c06·四法除障＋頌 0414c17·四業障難滅四對治 0414c24·隨喜段 0415a03·勸請段法施五利 0415b07·法身常住 0415c16·迴向段 0415c29〔廿一佛名列起 0416a29〕·受持獨覺塔喻 0416b08·散華地動本生 0416c17·寶王大光照如來 0417a02·福寶光明女授記 0417a11·四種福利 0417b03·品末結 0417c07（「時諸大眾聞佛說已，咸蒙勝益，歡喜受持」0417c14）。主偈「專心護三業」0414c22。源檔：原典層（逐字校訖）。
寶貴合部 T664：〈業障滅品第五〉〔T16n0664 0368a15〕—〔0372b24〕（跨卷二末—卷三·品文訖「長夜安樂」0372b22–24·品6〈陀羅尼最淨地品〉起 0372c06）·題署梁三藏真諦譯 0368a16（真諦補文機證）。緣起 0368a17·法身常住 0370b11·寶王大炎照 0371c14·福寶光明女 0371c24。T664 有 T665 無：三世菩薩合說第四懺輪 0368c18·勸請「復次」二分段。T665 有 T664 無：帝釋右遶三匝·品末「歡喜受持」流通結。
曇無讖 T663：無此品（讖本 19 品·品五為〈空品〉；滅業障／業障滅全經 0 見·業障 1 見泛言於懺悔品偈 0337b09）。
慧沼《疏》T39n1788（義疏鏡）：〈滅業障品〉〔0241a10〕—正文止 0252a13（0252a14–20 為卷三末閉／卷四本開／義淨譯者題署／慧沼撰者題署卷縫·非品5 正文）。三門 0241a11·來意三 0241a12·釋名真諦對音 0241a20·惑業苦業障 0241b01·偏懺業 0241b09·二障俱懺 0241b14·三性俱懺 0241b16·大科四段 0241b28·懺悔五科 0242b24·六時三業 0242c09·惑業苦三懺 0243b23·懺報障 0244a18·釋懺滅三門 0245a24·四法除障 0246a27·四業障難滅瑜伽79 0246b19–26·四對治 0246c13·隨喜科四 0247a13·勸請科五 0247c10·迴向科 0249a08·法施五勝利瑜伽70 0248a20·法身常住斷德 0248c04–14·報法常存 0251a21·時會得益 0252a13·轉依成唯識十 0242b16·四智轉識大莊嚴論 0245a08·三性遍計依他圓性 0246a19。
天台旁及：《文句》T39n1785 18 釋品無業障滅 0046b28·真諦廿二品 0046c04·折入釋懺悔品引新本業障滅品 0059c24。《玄義》T39n1783 判教引新本 0012a15。
三論旁及：吉藏《疏》T39n1787 讖本四卷三段·三種三義具在七卷 0160b22。
宋山家旁及：知禮 T39n1784 業障 0 見·不涉。
成立史誌：大正編者原校記「梵本缺此品」〔T16n0665 品5 頭校記 0413004〕——編者所據之梵本無此品（單一梵本之證·非諸梵本皆缺之斷語）；此品為真諦補譯，寶貴序四補品之一〈業障滅〉逐字可稽〔0359b22〕。
校記誌：T665 品內大正原校校記：正文界內二十四（品頭梵本註「梵本缺此品」一＋正文文字異讀二十三）；另品6 頭前卷縫卷末題·題署註二（依品目界計則二十六）；文字異讀要者——堵／覩【西】·善現＋天【三】【宮】衍·瑜／踰【元】【明】·脫／解【三】【宮】【西】·講讀／講誦【三】【宮】。正文取大正定讀。

In this chapter the World-Honored One emits light that illuminates the five degenerations, and Śakra asks how karmic obstructions are removed through repentance. The answer unfolds the repentance practice performed six times by day and night—taking refuge, openly disclosing offenses, and not concealing them—the four dharmas that remove obstructions, four karmic obstructions difficult to extinguish and their four antidotes, and the three branches of rejoicing, requesting, and dedication. It includes the five superior benefits of Dharma-giving, the passage on the permanent abiding of the dharma-body, dedication to all-knowing knowledge, the birth story of Tathāgata Jewel-King Great Illuminating Light and the prediction of the woman Merit-Jewel Light as Śākyamuni, and four benefits for protecting the realm. The chapter was supplied by Paramārtha and is absent from Dharmakṣema’s recension. It is the scriptural ground for the four branches of the Golden Light repentance practice: repentance, rejoicing, requesting, and dedication. The exegetical mirror of this edition is Huizhao’s Cien Commentary on the Sūtra of Golden Light, the Supreme King: it defines karmic obstruction, reads repentance as addressing affliction, karma, and suffering, explains the extinction of offenses through the three gates of causes and conditions, no-characteristic, and suchness, and classifies the permanent-abiding passage on the dharma-body as 「斷德」—“the virtue of severance,” grounded in the pervasive permanence of the principle and substance of suchness. Dharmakṣema’s recension lacks the chapter—its Chapter 5 is Emptiness—and neither Zhiyi’s Tiantai Words and Phrases nor Jizang’s Sanlun Commentary contains a line-by-line explanation of it. The Taishō editors note at the chapter head 「梵本缺此品」—“the Sanskrit manuscript lacks this chapter,” evidence only for the manuscript they used. The three masters are recorded as collateral testimony, and their positions are noted without adjudicating.

I. Doctrinal-Outline Placement

Outline system	Position of this chapter
Yijing’s thirty-one chapters, T665	Chapter 5, Extinguishing Karmic Obstructions (fascicle three; beginning at 〔T16 0413c13〕) · follows The Dream of the Golden Drum and Repentance · directly teaches the practice by which repentance extinguishes obstructions
Huizhao’s Commentary (primary Cien anchor)	The chapter title is distinguished through three approaches: reason for coming, explanation of the name, and resolution of difficulties 〔T39 0241a11〕; the reason for coming has three parts 〔0241a12〕; the chapter text is broadly divided into four 〔0241b28〕.
Tiantai’s Words and Phrases (collateral testimony on Dharmakṣema)	No “Explanation of the Extinguishing Karmic Obstructions Chapter” because Dharmakṣema lacks the chapter. Its material is taken up within the Repentance explanation through the collateral citation 「新本〈業障滅品〉」—“the new recension’s Extinguishing Karmic Obstructions chapter” 〔T39n1785 0059c25〕.
Jizang’s Sanlun Commentary (collateral testimony on Dharmakṣema)	No line-by-line section on extinguishing karmic obstructions; it knows only that 「此三種三義，具在七卷」—“these three sets of three meanings are complete in the seven-fascicle recension” 〔T39n1787 0160b22〕.

Huizhao gives three reasons for the chapter’s appearance, the first carrying forward the preceding chapter 〔T39n1788 0241a12〕:

「言來意者有三：一明滅惡之中，前品夢聞悔過以為警覺，今者正示悔法滅除，故前品後有此品生〔……〕三者欲求勝果必殖妙因，障難既存何能起行？欲起妙行，先令滅障。」—“There are three reasons for its coming. First, in clarifying the extinguishing of evil, the preceding chapter’s hearing of repentance in a dream served as an admonitory awakening; the present chapter directly teaches the practice of repentance and removal, and therefore this chapter arises after the preceding one … Third, one who seeks the excellent fruit must plant wondrous causes. If obstructing difficulties remain, how can practice begin? To initiate wondrous practice, obstructions must first be extinguished” 〔T39n1788 0241a12〕.

The chapter’s major outline at 〔0241b28〕 reads: 「大文分四：一放光集眾、二天帝啟請、三如來為說、四得益喜行。」—“The main text is divided into four: the emission of light and gathering of the assembly; the lord of devas makes his request; the Tathāgata teaches in response; and the assembly gains benefit, rejoices, and practices.” The third part, 「如來為說」—“the Tathāgata teaches in response,” is further divided into six: answering the requested practice, praising its excellence and encouraging practice, cultivating according to the encouragement, adducing himself as proof, clarifying the benefits of the practice, and Śakra’s statement of accomplishment 〔0242a28〕.

Huizhao explains the chapter title—extinguishing karmic obstructions—and cites Paramārtha’s Indic and Han phonetic forms 〔T39n1788 0241a20〕:

「真諦云：『業障滅品，此西國音。此經云滅業障，依此方語。梵云羯磨〔此云業〕阿跋囉拏〔此云障〕毘那奢〔此云滅〕。』業謂造作，障謂障礙。由作不善能礙聖道，業即是障，持業釋也。」—“Paramārtha says: ‘The title Karmic Obstructions Extinguished follows the word order of the Western Region; this sūtra says Extinguishing Karmic Obstructions according to the language of this land. The Sanskrit sounds are jiemo—karma, abalona—obstruction, and pinashe—extinction.’ Karma means activity, and obstruction means impediment. Because the performance of unwholesome acts can obstruct the noble path, karma itself is the obstruction; this is an interpretation in which one member qualifies the other” 〔T39n1788 0241a20〕.

Thus, in “karmic obstruction,” karma itself is the obstruction, a compound in which one member qualifies the other. “Extinguishing” extends to both agent and object: repentance and the other three practices can extinguish karmic obstructions.

II. Alternate Translations · Collation of the Three Translations

This chapter has the same textual configuration as Chapter 3, Distinguishing the Three Bodies: a chapter supplied by Paramārtha, absent from Dharmakṣema, with a Taishō note that the Sanskrit manuscript used by the editors lacks it.

Yijing’s T665, Extinguishing Karmic Obstructions, Chapter 5 (base text)—the original Taishō note at the chapter head reads 「梵本缺此品」—“the Sanskrit manuscript lacks this chapter” 〔T16n0665 品5 頭校記 0413004〕. This proves only that the manuscript used by the editors lacked the chapter, not that every Sanskrit manuscript did. The chapter was supplied by Paramārtha and is listed verbatim as one of the four supplementary chapters in Baogui’s preface, Karmic Obstructions Extinguished 〔0359b22〕.
Baogui’s composite T664, Karmic Obstructions Extinguished, Chapter 5 〔0368a15〕—the heading attribution is 「梁三藏真諦譯」—“translated by the Liang Tripiṭaka Master Paramārtha” 〔0368a16〕, the same form used for Chapter 3, Distinguishing the Three Bodies. This mechanically attests that the chapter text is Paramārtha’s supplementary translation. Its structure is the same as Yijing’s, while its translation vocabulary belongs to a different system: Paramārtha’s older translation versus the newer Xuanzang-line terminology.
Dharmakṣema’s T663—this chapter is absent. Dharmakṣema has nineteen chapters, with Emptiness as Chapter 5. The compounds 「滅業障」—“extinguishing karmic obstructions” and 「業障滅」—“karmic obstructions extinguished” occur zero times in the entire work, while 「業障」—“karmic obstruction” occurs once in a general verse in the repentance chapter. The complete structure of Paramārtha’s supplementary chapter—Śakra’s question about repentance, the six-times practice, four dharmas removing obstructions, four antidotes, permanent abiding of the dharma-body, and the Jewel-King birth story—is wholly absent.

Passage 1 · Occasioning Event: Light from the Pores

Edition	Verbatim text	Location
Yijing T665	`爾時，世尊住正分別，入於甚深微妙靜慮，從身毛孔放大光明` — “At that time, the World-Honored One abided in right discernment, entered a profound, wondrous meditative absorption, and emitted a great light from the pores of his body.”	T16n0665 0413c13
Paramārtha T664	`是時世尊善正分別入於深法妙有名禪，從於毛孔放種種光` — “At that time, the World-Honored One discerned rightly and well, entered the concentration called Wondrous Existence within Profound Dharma, and emitted various lights from his pores.”	T16n0664 0368a17

The structures correspond while the terms differ: meditative absorption / concentration called Wondrous Existence, animal / beast, and goddess of the Ganges / goddess of the Ganges Waters.

Passage 2 · Verse on Four Dharmas Removing Obstructions

Edition	Verbatim text	Location
Yijing T665	`專心護三業，不誹謗深法；作一切智想，慈心淨業障。` — “Guard the three actions with concentrated attention; do not malign profound Dharma. Form the thought of all-knowing knowledge; purify karmic obstructions with a loving mind.”	T16n0665 0414c22
Paramārtha T664	`專心護三業，不誹謗深經，作一切智心，慈心淨業障。` — “Guard the three actions with concentrated attention; do not malign the profound sūtra. Arouse the mind of all-knowing knowledge; purify karmic obstructions with a loving mind.”	T16n0664 0369b05

The same verse has different characters: profound Dharma / profound sūtra, and forming the thought of all-knowing knowledge / arousing its mind.

Passage 3 · Permanent Abiding of the Dharma-Body (Doctrinal Core of the Chapter)

Edition	Verbatim text	Location
Yijing T665	`法身攝藏一切諸法，一切諸法不攝法身。法身常住，不墮常見，雖復斷滅，亦非斷見。` — “The dharma-body encompasses and contains all dharmas, while all dharmas do not encompass the dharma-body. The dharma-body permanently abides and does not fall into the view of permanence; although cessation is also spoken of, this is not the view of annihilation.”	T16n0665 0415c16
Paramārtha T664	`法身能攝藏一切之法，一切之法不能攝藏法身。法身常住，不墮常見，雖復斷滅，不墮斷見。` — “The dharma-body can encompass and contain all dharmas, while all dharmas cannot encompass the dharma-body. The dharma-body permanently abides and does not fall into the view of permanence; although cessation is also spoken of, it does not fall into the view of annihilation.”	T16n0664 0370b11

The core proposition is identical: “this is not the view of annihilation” / “it does not fall into the view of annihilation.”

Passage 4 · Enumeration in the Practice of Rejoicing (Doctrinal-Level Difference)

Yijing has 「現在修行施、戒、心、慧」—“presently practicing giving, discipline, cultivation of mind, and wisdom” 〔T16n0665 0415a09〕; Paramārtha has 「修施、修戒、修定」—“cultivating giving, discipline, and concentration” 〔T16n0664 0369b21〕. Yijing gives four items—giving, discipline, mind, and wisdom—while Paramārtha gives three—giving, discipline, and concentration.

Passage 5 · The Buddha’s Name in the Birth Story (Key Difference)

Yijing has 「有佛名寶王大光照如來〔……〕住世六百八十億劫」—“There was a buddha named Tathāgata Jewel-King Great Illuminating Light … who remained in the world for sixty-eight billion eons” 〔T16n0665 0417a02〕 and calls the Sahā world 「索訶世界」—“the Sahā world.” Paramārtha has 「寶王大炎照如來」—“Tathāgata Jewel-King Great Blazing Light” 〔T16n0664 0371c14〕 and uses 「娑婆」—“Sahā.” Illuminating Light / Blazing Light is the translation difference in the birth-story buddha’s name. Both recensions agree that the woman Merit-Jewel Light receives the prediction of buddhahood as Śākyamuni, transcends the four evil courses, and becomes a wheel-turning king through eighty-four hundred thousand births.

Passage 6 · The Twenty-One Buddha Names in the Dedication

The aspiration introduced by 「猶如〔……〕諸佛」—“just like … the buddhas” in the dedication is connected to twenty-one buddhas 〔T16n0665 0416a29–b04〕: Amitāyus, Superior Light, Wondrous Light, Akṣobhya, Virtue-Good Light, Lion Light, Hundred Lights, Net Light, Jeweled Appearance, Jewel Flame, Flame Light, Blazing Flame-Light, Auspicious Supreme King, Wondrous Sound, Wondrous Adornment, Dharma Banner, Supreme Excellent Body, Lovely Form-Body, Light Shining Everywhere, Brahmā-Purity King, and Supreme Nature. Paramārtha gives the same twenty-one in the same order, with five differences in characters: Jewel Flame / Jewel Blaze; Flame Light / Blazing Light; Blazing Flame-Light / Blazing, Flourishing Light; Auspicious Supreme King / Peaceful-Auspicious Supreme King; and Lovely Form-Body / Universally Lovely Form. This list belongs to the dedication, not the birth story. The birth story has a single buddha, Tathāgata Jewel-King Great Illuminating Light; the two must not be conflated.

Principal Vocabulary-System Correspondences

Meditative absorption / concentration called Wondrous Existence · animal / beast · six times by day and night / six times by night and day · Tuṣita / Tuṣita in an older transcription · Delight in Transformation / Transformation-Delight · stream-enterer, once-returner, and non-returner / older transcriptions of the same three fruits · yojana / older transcription of yojana · bhikṣu, bhikṣuṇī, layman, and laywoman / older transcriptions of the fourfold assembly · Sahā in Yijing’s transcription / Sahā in the older transcription · Jewel-King Great Illuminating Light / Jewel-King Great Blazing Light.

III. Scriptural Grounds for the Consciousness-Only Meaning (the Point of the Eye)

The chapter directly teaches karmic obstruction, dharma-body, and dedication. Huizhao’s Commentary further interprets them through the two obstructions, three natures, and two transformations of the basis 〔0241b14–17·0242b16〕. Its doctrinal claims are dense and textually attested sentence by sentence.

(1) Meaning of karmic obstruction · repentance for affliction, karma, and suffering 〔T39n1788 0241b01〕. Of karmic obstruction, Huizhao says 「業即是障，持業釋也」—“karma itself is the obstruction; this is a compound in which one member qualifies the other” 〔0241a24〕. Why does the title speak only of extinguishing karmic obstruction? 「業障增強，但偏懺業，以業招生親於惑故」—“karmic obstruction is especially powerful, so repentance emphasizes karma, because karma directly brings about birth, more immediately than affliction” 〔0241b09〕. Yet 「下文具懺惑業苦」—“the text below fully repents of affliction, karma, and suffering” 〔0241b13〕. Repentance therefore addresses all three: affliction as the cause of karma, karma as what is performed, and suffering as its result 〔0243b23〕.

(2) Repenting of both obstructions and the karma of all three natures 〔T39n1788 0241b13–17〕:

「問：惑業苦三攝盡二障，未知所知障今亦懺不？答：既趣佛果，二障俱懺〔……〕問：三性之業為總懺不？答：三性俱懺。由於二障發三性業故。」—“Question: affliction, karma, and suffering encompass both obstructions completely; is the cognitive obstruction also repented of here? Answer: since one proceeds toward the fruit of buddhahood, both obstructions are repented of … Question: is the karma of all three natures repented of universally? Answer: all three natures are repented of, because karma of the three natures is initiated through the two obstructions” 〔T39n1788 0241b13–17〕.

(3) Three gates explaining why repentance extinguishes offenses: causes and conditions, no-characteristic, and suchness 〔T39n1788 0245a24〕. Huizhao takes the sūtra’s 「何以故？善男子！一切諸法從因緣生〔……〕」—“Why is this? Good man, all dharmas arise from causes and conditions …” 〔T16n0665 0414c06〕 as the resolution of a difficulty about the extinction effected by repentance. He divides the explanation into three gates: at the gate of causes and conditions, an offense ceases while awaiting its causes, and the conditions of repentance prevent it from arising 〔0245b05〕; at the gate of no-characteristic, the characteristics of every arising and ceasing dharma are empty and precisely as characteristics lack intrinsic nature 〔0245c09〕; at the gate of suchness, the basic substance of every dharma is suchness, without arising or ceasing and inexpressible, and therefore all return to the basis 〔0245c23〕. The three gates bring forth the wholly-imagined—the no-characteristic gate removes the wholly-imagined nature of expressing subject and expressed object—the other-dependent, and the perfectly-accomplished nature together 〔0246a19〕: 「我我所無，依圓性有〔……〕真妄對明，不言依他有，據實不無。」—“Self and what belongs to self do not exist; the other-dependent and perfectly-accomplished natures do exist … This clarifies true and deluded in contrast. It does not explicitly say that the other-dependent exists, but in fact it is not nonexistent.”

(4) Four karmic obstructions difficult to extinguish and four antidotes, following fascicle seventy-nine of the Yogācārabhūmi 〔T39n1788 0246b19–c20〕. The sūtra says 「有四業障難可滅除」—“four karmic obstructions are difficult to extinguish”: grave evil against the bodhisattva discipline, maligning Great Vehicle sūtras, failure to increase roots of goodness, and attachment to the three realms without a mind of release. Huizhao says this is 「同《瑜伽論》第七十九說」—“the same as the teaching in fascicle seventy-nine of the Yogācārabhūmi” 〔0246b26〕. The four antidotes—approaching and disclosing offenses, requesting the Dharma, rejoicing, and dedication—are 「亦如《瑜伽》七十九明」—“also explained as in fascicle seventy-nine of the Yogācārabhūmi” 〔0246c20〕. The four dharmas removing obstructions are correlated with Samantabhadra’s four dharmas in the Lotus Sūtra 〔0246b04〕.

(5) Transformation of the basis · the four wisdoms correlated with transformed consciousnesses. Citing fascicle ten of the Demonstration of Consciousness-Only 〔T39n1788 0242b16〕, Huizhao writes: 「此二自性皆無逼惱及能安樂，故二轉依俱名安樂，具離二障名清淨解脫。」—“The intrinsic natures of these two are both free of oppressive distress and able to give happiness; therefore both transformations of the basis are called happiness, and complete freedom from the two obstructions is called pure liberation.” In correlating the four wisdoms with transformed consciousnesses, he cites fascicle three of the Mahāyānasūtrālaṃkāra: pure wisdom—observing wisdom—transforms the five consciousnesses; inconceivable wisdom—action-accomplishing wisdom—transforms the sixth; unmoving wisdom—great-mirror wisdom—transforms the eighth; and complete awakening—equality wisdom—transforms the seventh 〔0245a08〕. Huizhao’s correlations of observing wisdom with the five consciousnesses and action-accomplishing wisdom with the sixth are precisely reversed relative to the extant Mahāyānasūtrālaṃkāra, “Chapter on Seeking,” which says 「轉第六識得觀智，轉前五識得作事智」—“transforming the sixth consciousness obtains observing wisdom; transforming the first five obtains action-accomplishing wisdom” 〔T31n1604 0607a01〕. Huizhao’s transmitted commentary is retained, and the difference is recorded without adjudicating.

(6) The permanent-abiding passage on the dharma-body classified as 「斷德」—“the virtue of severance,” because the principle and substance of suchness is pervasively permanent 〔T39n1788 0248c04–14〕. Huizhao opens the passage into three bodies: 「種種妙相等，報身智德」—“‘various wondrous characteristics’ and the rest are the wisdom-virtue of the reward body” 〔0248c09〕; 「一切眾生下，應化恩德」—“from ‘all sentient beings’ onward is the beneficent virtue of the responsive and emanation bodies”; and 「法身攝藏下，法身斷德」—“from ‘the dharma-body encompasses and contains’ onward is the dharma-body’s virtue of severance” 〔0248c11〕:

「法身攝藏下，法身斷德。以真如理體遍常，故攝諸法；餘法翻此故不攝。如雖常非常見、雖斷非斷見者，境真實故，能緣非邊〔……〕不稱中道無漏智故。」—“From ‘the dharma-body encompasses and contains’ onward is the dharma-body’s virtue of severance. Because the principle and substance of suchness is pervasive and permanent, it encompasses all dharmas; other dharmas are the reverse and therefore do not encompass it. Though it is permanent, this is not the view of permanence; though it is spoken of as ceased, this is not the view of annihilation, because the object is real and the knowing cognition is not extreme … otherwise it would not accord with uncontaminated wisdom of the middle way” 〔T39n1788 0248c11〕.

The five virtues of the dharma-body are correlated with four virtues—great permanence, great sovereign self, great bliss, and purity of its own substance 〔0248c19〕. Huizhao further explains the Buddha’s present abiding: 「化應現相出沒隨機，報法常存故言現在。」—“The manifested characteristics of emanation and response appear and disappear according to capacities; the reward body and dharma-body constantly remain, and therefore the Buddha is said to be present” 〔0251a20〕.

(7) Karmic seeds expressed through the language of perfuming, without the name ālaya (a negative claim). Nowhere in the commentary range for the chapter do the literal terms 「阿賴耶／阿梨耶／本識」—“ālaya / alternate transcription of ālaya / root consciousness” occur. Karmic seeds are expressed as 「宿業種」—“seeds of past karma” 〔0242b28〕 and 「彼所薰種可有當生」—“the seeds perfumed by it may produce a future arising” 〔0245b21〕. The term 「圓成實」—“perfectly-accomplished” appears as 「圓性」—“the perfected nature,” while 「五性」—“five natures” does not occur. The two obstructions occur seven times; the cognitive obstruction once; three natures four times; transformation of the basis twice; and consciousness-only twice, both as the title of the Demonstration of Consciousness-Only.

IV. Explanations of Various Masters

This chapter is absent from Dharmakṣema, and the three masters lack line-by-line commentaries on it, the same configuration as Chapter 3 on the three bodies. Huizhao’s Commentary is the only complete line-by-line commentary; Tiantai and Sanlun provide collateral testimony only, recorded without adjudicating.

Cien · Huizhao’s Commentary on the Sūtra of Golden Light, the Supreme King, T39n1788 (Primary Exegetical Framework)

Its topics include the three approaches to the title, with Paramārtha’s Indic and Han phonetic forms; repentance for affliction, karma, and suffering; five sections of repentance; the three actions performed six times by day and night; three gates explaining the extinction achieved by repentance; four dharmas removing obstructions; four karmic obstructions difficult to extinguish and four antidotes; outlines of rejoicing, requesting, and dedication; the five superior benefits of Dharma-giving; the permanent abiding of the dharma-body classified as the virtue of severance; the Jewel-King birth story; and the thirty-seven factors aiding awakening. Huizhao correlates the five superior benefits of Dharma-giving one by one with the five causes and conditions in fascicle seventy of the Yogācārabhūmi, saying 「大同《瑜伽論》第七十」—“largely the same as fascicle seventy of the Yogācārabhūmi” 〔0248b01〕. He also notes 「四者財施若佛現在〔……〕此經所無」—“the fourth, material giving when the Buddha is present … is absent from this sūtra” 〔0248b07〕 and 「此經第五，彼論所無」—“the fifth item in this sūtra is absent from that treatise” 〔0248b10〕.

Tiantai · Zhiyi (Collateral Testimony · Commenting on Dharmakṣema · No Line-by-Line Chapter Explanation)

The Words and Phrases has no “Explanation of the Extinguishing Karmic Obstructions Chapter.” Its eighteen chapter explanations do not include it, and the introduction itself says 「此四卷文，總有十八品」—“the text in these four fascicles has eighteen chapters in all” 〔T39n1785 0046b28〕. Material from the supplementary chapter is instead brought into the explanation of Repentance through the citation 「新本〈業障滅品〉中說〔……〕如是逆罪應須懺悔，滅除業障」—“The new recension’s Karmic Obstructions Extinguished chapter says … heinous offenses such as these should be repented of so that karmic obstructions are removed” 〔0059c25〕. Zhiyi also knows explicitly of Paramārtha’s supplements 〔0046c04〕: 「真諦三藏分新文二十二品，初品為序，〈壽量〉下至〈捨身〉十九品為正，後兩品為流通。」—“Tripiṭaka Master Paramārtha divided the new text into twenty-two chapters: the first is the introduction; the nineteen from Lifespan through Giving Up the Body are the main teaching; and the final two are circulation.” His Profound Meaning cites the chapter in classifying the teaching 〔T39n1783 0012a14〕: 「新本云『欲生人天、欲得四果支佛、欲得佛，皆應懺悔滅除業障』，安處方等，其義無疑」—“The new recension says, ‘Those wishing for birth among humans and devas, the four fruits, solitary buddhahood, or buddhahood should all repent and extinguish karmic obstructions.’ Placing it in the Vaipulya period is therefore beyond doubt.” This is used only to classify the sūtra in the Vaipulya period, not as a chapter-level treatment.

Sanlun · Jizang (Collateral Testimony · Commenting on Dharmakṣema · No Line-by-Line Chapter Explanation)

The Commentary divides Dharmakṣema’s four fascicles into three sections—the Introduction; the main teaching from Lifespan through Giving Up the Body; and the circulation in Praise of the Buddha. It has no Karmic Obstructions Extinguished chapter. Jizang only knows that a seven-fascicle recension exists 〔T39n1787 0160b22〕: 「此三種三義，具在七卷也。」—“These three sets of three meanings are complete in the seven-fascicle recension.”

Song Tiantai · Zhili (Collateral Testimony · No Treatment)

The term 「業障」—“karmic obstruction” occurs zero times in the Supplemental Record; it does not address the supplementary chapter on extinguishing karmic obstructions. Zhili’s discussion of Paramārtha is limited to the chapter title and debates about substance and function in Distinguishing the Three Bodies.

Recorded Together, without Adjudication

The Tiantai and Sanlun collateral configuration for this chapter is absence from Dharmakṣema and absence of line-by-line commentary by the three masters, as in Chapter 3. Material from Paramārtha’s supplementary chapters does not enter their chapter-level explanations. Zhiyi alone cites the name 「新本〈業障滅品〉」—“the new recension’s Karmic Obstructions Extinguished chapter” within his Repentance explanation and uses a sentence from it to classify the teaching in the Profound Meaning. Negative evidence: the branch of 「勸請」—“requesting” occurs zero times in the entire Words and Phrases because Dharmakṣema’s repentance chapter lacks it 〔品5 旁證機掃〕. Requesting is one of the three added branches—rejoicing, requesting, and dedication—in this supplementary chapter, further attesting its absence from Dharmakṣema. The three masters’ different historical positions are recorded without adjudicating. Chronological safeguard: Zhiyi (538–597), Jizang (549–623), Paramārtha (499–569), Yijing (635–713), and Huizhao, the direct successor of Kuiji (632–682). Historical statements must not reverse that chronology.

V. Terminology

Han term	Transmitted Indic form (romanization · aid to pronunciation)	Ancient attestation	Meaning
`滅業障（業障滅）` · Extinguishing Karmic Obstructions	`羯磨阿跋囉拏毘那奢`—the transmitted phonetic string for “karma–obstruction–extinction” (karma-āvaraṇa-vināśa), preserved from Paramārtha by Huizhao	Huizhao: 「梵云羯磨〔此云業〕阿跋囉拏〔此云障〕毘那奢〔此云滅〕」—“The Sanskrit sounds are jiemo—karma, abalona—obstruction, and pinashe—extinction” 〔T39n1788 0241a22〕.	Karma itself is the obstruction; repentance and the other three practices can extinguish it.
`業障` · karmic obstruction	karma-āvaraṇa	Huizhao: 「由作不善能礙聖道，業即是障」—“Because the performance of unwholesome acts can obstruct the noble path, karma itself is the obstruction” 〔T39n1788 0241a23〕; among affliction, karma, and suffering, repentance emphasizes karma 〔0241b09〕.	An obstruction constituted by karma that impedes the noble path.
Four antidotes to karmic obstruction	—	The sūtra 〔0414c27〕; Huizhao: 「亦如《瑜伽》七十九明」—“also explained as in fascicle seventy-nine of the Yogācārabhūmi” 〔T39n1788 0246c20〕.	Four practices: confessing offenses, requesting, rejoicing, and dedication.
Requesting	adhyeṣaṇā (meaning)	The sūtra 〔0415b08〕; collateral evidence for Chapter 5: Dharmakṣema’s repentance chapter lacks the branch, which is added in Paramārtha’s supplement.	Requesting the buddhas to turn the Dharma wheel and not enter parinirvāṇa.
Five superior benefits of Dharma-giving	—	Huizhao: 「釋法施勝、財施為劣，大同《瑜伽論》第七十」—“This explains Dharma-giving as superior and material giving as inferior, largely the same as fascicle seventy of the Yogācārabhūmi” 〔T39n1788 0248b01〕.	Benefits self and others, leaves the three realms, purifies the dharma-body, is inexhaustible, and severs ignorance.
Permanent abiding of the dharma-body	dharma-kāya nitya	The sūtra 〔0415c17〕; Huizhao classifies it as the virtue of severance: 「以真如理體遍常故攝諸法」—“because the principle and substance of suchness is pervasive and permanent, it encompasses all dharmas” 〔T39n1788 0248c11〕.	Encompasses all dharmas, falls into neither eternalism nor annihilationism, and abides in the middle way.
Dedication to all-knowing knowledge	sarvajñajñāna-pariṇāmanā (meaning)	The sūtra 〔0416a02〕; Huizhao: 「初迴施眾生、次迴向菩提」—“first giving over to sentient beings, then dedicating toward awakening” 〔T39n1788 0249a20〕.	Roots of goodness are cultivated without abiding in characteristics and shared with sentient beings toward right awakening.
Tathāgata Jewel-King Great Illuminating Light	—	The sūtra 〔0417a02〕; Paramārtha has 「寶王大炎照如來」—“Tathāgata Jewel-King Great Blazing Light” 〔T16n0664 0371c14〕.	The buddha encountered in the birth story who predicts that the woman Merit-Jewel Light will become Śākyamuni.
Sahā world	sahā (phonetic; alternate Han transcription)	The sūtra 〔0417a21〕; Paramārtha uses 「娑婆」—“Sahā” 〔T16n0664 0372a05〕.	The Sahā world in Yijing’s newer Han transcription.

VI. Similes · Rhetoric

(1) Light from the pores illuminating the five degenerations. At 〔T16 0413c13〕, 「從身毛孔放大光明〔……〕五濁惡世為光所照」—“a great light issued from the pores of his body … and illuminated the evil world of the five degenerations.” The light reaches beings liable to fall into evil courses because of the ten unwholesome and five heinous actions. Through its power they gain happiness and see the buddhas, occasioning the chapter’s practice of repentance and removal of obstructions.

(2) Fire burning one’s head and clothing as a simile for the urgency of repentance. At 〔T16 0414b18〕, 「如人被火燒頭燒衣，救令速滅，火若未滅，心不得安；若人犯罪亦復如是，即應懺悔令速除滅」—“It is like a person whose head and clothing have caught fire: the person acts to extinguish it at once and cannot feel at ease while the fire remains. Anyone who commits an offense is the same and should repent immediately so that it may swiftly be removed.” One who has committed an offense and seeks purity should repent at once and not conceal it for even a single instant.

(3) Sweeping empty space to produce treasure, and the wish-fulfilling hand, as a simile for dedication. At 〔T16 0416a13〕, 「願皆獲得如意之手，撝空出寶，滿眾生願」—“May they all obtain wish-fulfilling hands that sweep through empty space and bring forth treasures, fulfilling sentient beings’ wishes.” The simile presents dedication of roots of goodness as bringing sentient beings inexhaustible wealth and happiness and unending wisdom.

(4) The birth story of Tathāgata Jewel-King Great Illuminating Light. Beginning at 〔T16 0417a01〕, the World-Honored One recounts that in the past he had a woman’s body named 「福寶光明」—“Merit-Jewel Light.” At the third assembly of Tathāgata Jewel-King Great Illuminating Light, she received and recited the Sūtra of Golden Light and was predicted to become Śākyamuni. The Buddha’s own birth story serves as evidence for the benefit of hearing the sūtra and extinguishing obstructions.

VII. Cross-Reading · Carrying Forward

(1) Treatises used by this chapter, stably cited in Huizhao’s Commentary and related to works in this canon:

Fascicle seventy-nine of the Yogācārabhūmi. Four karmic obstructions difficult to extinguish and four antidotes 〔T39n1788 0246b26〕; fascicle seventy, five causes and conditions for the five superior benefits of Dharma-giving 〔0248b01〕. This canon’s Yogācārabhūmi edition is complete.
Fascicle ten of the Demonstration of Consciousness-Only. Both transformations of the basis are called happiness 〔0242b16〕. This canon’s edition is complete.
Fascicle three of the Mahāyānasūtrālaṃkāra. The four wisdoms correlated with transformed consciousnesses 〔0245a08〕. This canon’s Mahāyānasūtrālaṃkāra is in translation.
The Saṃdhinirmocana Sūtra. The three periods of teaching and all dharmas’ lack of intrinsic nature, arising, and ceasing 〔0242c29·0245c15〕. This canon’s edition is complete.
The “Faith and Understanding” chapter of the Lotus Sūtra. Samantabhadra’s four dharmas correlated with the four dharmas removing obstructions 〔0246b05〕. This canon includes the Lotus edition.
The Nyāyamukha, Abhidharmakośa, Satyaka-nirgrantha Sūtra, Mahāvibhāṣā, Sūtra on the Contemplation of Samantabhadra, Śrīmālādevī Sūtra, Vimalakīrti Sūtra, Daśabhūmika-vibhāṣā, and others. Each is genuinely cited within the relevant commentary passage.

(2) Intra-sūtra cross-reading. This chapter carries forward The Dream of the Golden Drum and Repentance: the preceding chapter’s dream-hearing of repentance is the admonitory awakening, while the present chapter directly teaches the practice that repentance uses to extinguish obstructions 〔Huizhao 0241a12〕. The four branches of the repentance practice—repentance, rejoicing, requesting, and dedication—are the basis of the Golden Light repentance tradition. Dharmakṣema lacks the requesting branch: Chapter 4’s repentance chapter contains repentance, vows, rejoicing, and dedication, while requesting is distinctive to this supplementary chapter. The permanent-abiding passage on the dharma-body carries forward Chapter 2’s ten nirvāṇa dharmas, including 「能轉身依及法依」—“the ability to transform the bodily basis and the Dharma basis,” and Chapter 3’s teaching on the dharma-body within the three bodies.

(3) Carrying Forward. Huizhao was Kuiji’s direct successor. His classification of the dharma-body as the virtue of severance, grounded in the pervasive permanence of the principle and substance of suchness; the two transformations of the basis following the Demonstration of Consciousness-Only; and the transformation of consciousness into the four wisdoms following the Mahāyānasūtrālaṃkāra all carry forward Kuiji’s consciousness-only lineage. Tiantai takes the chapter’s material into the meaning of repentance and uses it to classify the sūtra in the Vaipulya period. Each tradition carries forward its own reading, which is noted without adjudicating.

VIII. Placement of the Editions

Yijing’s T665 (base text): Extinguishing Karmic Obstructions, Chapter 5 〔T16n0665 0413c13〕—〔0417c15〕 (fascicle three, spanning pages 0413–0417, before the title of Chapter 6 at 0417c22). Occasioning emission of light 0413c13 · Śakra’s question about repentance 0413c27 · six-times repentance practice 0413c29 · simile of urgency 0414b18 · emptiness of all dharmas 0414c06 · four dharmas removing obstructions and verse 0414c17 · four difficult karmic obstructions and four antidotes 0414c24 · rejoicing 0415a03 · requesting and the five benefits of Dharma-giving 0415b07 · permanent abiding of the dharma-body 0415c16 · dedication 0415c29, with the twenty-one buddha names beginning at 0416a29 · simile of offerings to solitary-realizer stūpas 0416b08 · scattering flowers, earth shaking, and birth story 0416c17 · Tathāgata Jewel-King Great Illuminating Light 0417a02 · prediction of the woman Merit-Jewel Light 0417a11 · four benefits 0417b03 · closing 0417c07, including 「時諸大眾聞佛說已，咸蒙勝益，歡喜受持」—“After the great assembly heard the Buddha’s teaching, all received excellent benefit and joyfully upheld it” at 0417c14. The principal verse begins 「專心護三業」—“Guard the three actions with concentrated attention” at 0414c22. Source file: the source layer, collated verbatim.
Baogui’s composite T664: Karmic Obstructions Extinguished, Chapter 5 〔T16n0664 0368a15〕—〔0372b24〕, crossing the end of fascicle two into fascicle three. The chapter ends with 「長夜安樂」—“happiness throughout the long night” at 0372b22–24, and Chapter 6, Dhāraṇī of the Most Purified Grounds, begins at 0372c06. The heading attribution “translated by the Liang Tripiṭaka Master Paramārtha” stands at 0368a16, mechanically attesting the supplementary translation. Occasioning event 0368a17 · permanent abiding of the dharma-body 0370b11 · Jewel-King Great Blazing Light 0371c14 · woman Merit-Jewel Light 0371c24. Present in T664 but absent from T665: a fourth repentance cycle spoken together by bodhisattvas of the three times at 0368c18 and the two-part division of requesting introduced by 「復次」—“furthermore.” Present in T665 but absent from T664: Śakra’s three rightward circumambulations and the circulation conclusion 「歡喜受持」—“joyfully upheld it.”
Dharmakṣema’s T663: the chapter is absent. The recension has nineteen chapters, with Emptiness as Chapter 5. The compounds “extinguishing karmic obstructions” and “karmic obstructions extinguished” occur zero times in the entire work; “karmic obstruction” occurs once as a general expression in a verse in the repentance chapter at 0337b09.
Huizhao’s Commentary, T39n1788 (exegetical mirror): Extinguishing Karmic Obstructions 〔0241a10〕—main text ending at 0252a13. The text at 0252a14–20 is the closing of fascicle three, opening title of fascicle four, translator attribution to Yijing, and author attribution to Huizhao at the fascicle junction, not the chapter’s commentary. Three approaches 0241a11 · three reasons for coming 0241a12 · title explanation with Paramārtha’s phonetic forms 0241a20 · affliction, karma, and suffering as karmic obstruction 0241b01 · emphasis on repenting of karma 0241b09 · repentance for both obstructions 0241b14 · repentance for all three natures 0241b16 · four-part main outline 0241b28 · five sections of repentance 0242b24 · six times and three actions 0242c09 · repentance for affliction, karma, and suffering 0243b23 · repentance for retributive obstruction 0244a18 · three gates explaining extinction through repentance 0245a24 · four dharmas removing obstructions 0246a27 · four difficult karmic obstructions following Yogācārabhūmi 79, 0246b19–26 · four antidotes 0246c13 · four-part rejoicing outline 0247a13 · five-part requesting outline 0247c10 · dedication outline 0249a08 · five superior benefits of Dharma-giving following Yogācārabhūmi 70, 0248a20 · permanent abiding of the dharma-body as the virtue of severance 0248c04–14 · reward body and dharma-body constantly remaining 0251a21 · benefit to the assembly 0252a13 · transformation of the basis following Demonstration of Consciousness-Only 10, 0242b16 · four wisdoms and transformed consciousnesses following the Mahāyānasūtrālaṃkāra 0245a08 · wholly-imagined, other-dependent, and perfected natures 0246a19.
Tiantai collateral testimony: Zhiyi’s Words and Phrases, T39n1785: no explanation of a chapter on extinguishing karmic obstructions among its eighteen chapters, at 0046b28; Paramārtha’s twenty-two chapters at 0046c04; the new recension’s chapter cited within the explanation of repentance at 0059c24. Zhiyi’s Profound Meaning, T39n1783: the new recension cited in classifying the teaching at 0012a15.
Sanlun collateral testimony: Jizang’s Commentary, T39n1787: the three-section division of Dharmakṣema’s four fascicles and the statement that three sets of three meanings are complete in the seven-fascicle recension, 0160b22.
Song Tiantai collateral testimony: Zhili’s T39n1784 has zero occurrences of “karmic obstruction” and does not address the chapter.
Formation-history record: the Taishō editors’ original note 「梵本缺此品」—“the Sanskrit manuscript lacks this chapter” 〔T16n0665 品5 頭校記 0413004〕 proves that the manuscript they used lacked the chapter, not that all Sanskrit manuscripts did. The chapter was supplied by Paramārtha and is listed verbatim as one of Baogui’s four supplements, Karmic Obstructions Extinguished 〔0359b22〕.
Collation-note record: within the T665 chapter body are twenty-four original Taishō collation notes—the chapter-head note 「梵本缺此品」—“the Sanskrit manuscript lacks this chapter”—and twenty-three textual variants. Two more notes concern the fascicle-ending title and attribution before the Chapter 6 head, making twenty-six if counted by the chapter-list boundary. Principal textual variants include alternate characters for Du / Du in the Western edition; an extra “deva” after Excellent Appearance in the Third and Palace editions; alternate graphs in yojana in the Yuan and Ming editions; liberation / release in the Third, Palace, and Western editions; and proclaim and read / proclaim and recite in the Third and Palace editions. The main text follows the Taishō reading.

金光明最勝王經 滅業障品