金光明最勝王經 大辯才天女品第十五
有一種失語，不是喉嚨發不出聲，而是字還記得，句子卻接不上；句子勉強接上，義理又在口邊散掉。人越急著證明自己會說，話往往越快離開它本來要傳的法。
〈大辯才天女品〉把這個時刻放在品首。大辯才天女所允諾的，不是讓法師突然變得伶牙俐齒；她先護住他的智慧，使忘失的文字、句義重新被憶持，使理解得以開啟，使經典不致因人的遺忘而隱沒。辯才的第一步，原來不是多說，而是不讓所受之法在自己這裡斷掉。
全品有一個問題，從法師的口一路追到洗浴的水，再追到諸佛的真實語：在一句話成為利益眾生的辯才以前，說話的人要先洗淨什麼？
經中真的說洗浴。三十二味香藥一味不缺，等分搗篩；壇場長寬八肘，四門有人守護，四角有童子持水瓶；花、乳、蜜、香、音樂、幡蓋、明鏡、刀箭、大盆與漏板，各在其位。香末入湯，水向四方灑下，身體在帷幔中洗淨。這不是一個只靠意念完成的場景：材料要備，次第要守，呪音要如實持誦。
可是，水流過身體之後，經文沒有就此停筆。行者要換上淨衣，進入淨室，發起三個方向的願：永斷眾惡，常修諸善，對一切有情生大悲心。
於是，那個問題有了第一層回答。要洗淨的，不只是病苦與障難，也是讓惡行照舊延續的慣性；不只是身上的塵垢，也是只求自己安穩、看不見別人苦難的心。香湯若洗過身體，大悲卻沒有生起，這場洗浴就還沒有走完經文所給的路。
這也解釋了為什麼辯才與洗浴放在同一品。話語同樣會沾染。它會被急於勝過別人的心染污，被對名聲的貪求染污，被沒有真正聽懂卻急著回答的習慣染污。經文不以抽象訓誡對治，而把人帶回一連串可做的事：受持、讀誦、思惟句義、安住正念、對眾生發慈悲、依空性修習。每一步都在讓『我想說』退後一點，讓『眾生需要聽見什麼』走到前面。
品中的譬喻也在回答同一個問題。辯才天女在王宮如蓮花，在河津如橋栰；她的辯才高出如山峯，憶念者以她為洲渚；她又如大燈，在十方世界普照。蓮花不被所在之處染著，橋栰不是為了停在水面，洲渚給困在水中的人立足，燈也不是照耀自己。若言語只讓說者顯得更高，它還不是橋；若言語使一個在生死險流中的人多一處立足之地，辯才才開始有了方向。
到了品的後半，經把尺度收得更深：求辯才，要先歸命諸佛的真實語。諸佛長劫不妄語，廣長舌相因此遍覆世界，並能除去眾生煩惱的炎熱。這裡最有力的不是舌相有多廣，而是那個『不妄』。一個人的聲音或許只能傳到一室，若它不虛誑、不背離所受之法、不利用眾生的信任，已經站在辯才真正的根上。
求請隨後遍及諸佛、菩薩、聲聞、諸天、諸神、八部、人天，乃至盡虛空、遍法界的一切含生。所求的舌根在一個人身上，願心卻不能只繞著一個人。辯才越大，所要容納的眾生越多；言詞越無礙，越不能被自利堵住。
因此，全品從『忘失文字句義』開始，至『一切含生與我辯才』而開展。中間的香水洗浴，不是岔出去的奇異段落，而像一面明鏡：話語也需要沐浴。以受持洗去遺忘，以思惟洗去含混，以空性洗去執取，以真實洗去虛誑，以大悲洗去只為自己的用心。
再回到那個問題：在一句話成為利益眾生的辯才以前，說話的人所要洗淨的，不是一個便於背誦的單字，而是一條必須走過的次第。先使所傳不失，再使內心不亂；先斷惡修善，再讓大悲現前；先讓言語歸於真實，再把所得能力回向一切眾生。
真正的辯才，不是永遠不會沉默。它是在應當說時，不因遺忘而失法，不因執取而曲法，不因自利而把眾生留在河的另一邊。那時，一句誠實而有慈悲的話，便可以是一葉橋栰，也可以是一處洲渚。
There is a kind of speechlessness that does not come from an inability to make sound. The words are still remembered, but they no longer join into sentences; when the sentences are finally forced together, their meaning scatters at the edge of speech. The more urgently someone tries to prove that they can speak, the faster their words often leave the Dharma they were meant to transmit.
The Goddess of Great Eloquence places this moment at the chapter’s opening. What the goddess promises is not to make a Dharma teacher suddenly quick-tongued. She first protects his wisdom: forgotten words, sentences, and meanings are remembered and retained again; understanding opens; the scripture does not disappear through human forgetfulness. The first step of eloquence is thus not saying more, but refusing to let the Dharma one has received be cut off within oneself.
One question runs through the whole chapter, following the Dharma teacher’s mouth to the water of the bath and then to the true speech of the buddhas: before a sentence becomes eloquence that benefits sentient beings, what must the speaker first wash clean?
The scripture really does prescribe bathing. Not one of the thirty-two aromatic medicines may be missing; they are taken in equal portions, pounded, and sifted. The ritual ground is eight cubits long and eight cubits wide. People guard its four gates, while four children stand at its corners holding water vessels. Flowers, milk, honey, fragrances, music, banners and canopies, a bright mirror, knives and arrows, a great basin, and a perforated board each occupy their appointed place. Aromatic powder is mixed into the hot water, water is scattered in the four directions, and the body is bathed behind curtains. This is not a scene completed by intention alone: the materials must be prepared, the sequence observed, and the formula sounds recited exactly as transmitted.
Yet the scripture does not stop after water has flowed over the body. The practitioner changes into clean clothing, enters a clean room, and directs a vow in three directions: forever to sever every evil, constantly to cultivate every good, and to give rise to great compassion for all sentient beings.
The question thus receives its first answer. What must be washed clean is not only illness and obstruction, but the inertia that allows harmful action to continue unchanged; not only dust upon the body, but a mind that seeks only its own security and cannot see the suffering of others. If the aromatic water has washed the body but great compassion has not arisen, the bath has not yet completed the path laid out by the scripture.
This also explains why eloquence and bathing appear in the same chapter. Speech too becomes stained. It is polluted by the urge to surpass others, by craving for reputation, and by the habit of answering before one has truly understood. The scripture does not counter this with an abstract admonition. It brings the person back to a series of things that can be done: receive and uphold, read and recite, reflect upon the words and meanings, abide in right mindfulness, give rise to kindness and compassion for sentient beings, and cultivate in reliance upon emptiness. Each step lets “I want to speak” recede a little and allows “what do sentient beings need to hear?” to come forward.
The chapter’s similes answer the same question. In a royal palace the Goddess of Eloquence is like a lotus; at a river crossing she is like a bridge and raft. Her eloquence rises like a mountain peak, while those who recollect her find in her an island. She is also like a great lamp that shines universally throughout worlds in the ten directions. A lotus is unstained by the place where it grows. A bridge and raft are not made to remain on the water. An island gives footing to someone trapped in the current, and a lamp does not illuminate itself. If speech only makes its speaker appear taller, it is not yet a bridge. If speech gives someone caught in the perilous current of birth and death one more place to stand, eloquence has begun to find its direction.
In the chapter’s latter half, the scripture takes the measure deeper: one who seeks eloquence must first take refuge in the true speech of the buddhas. Throughout long eons the buddhas do not speak falsely. Their mark of a broad and long tongue therefore covers worlds and can remove the burning heat of sentient beings’ afflictions. What is most powerful here is not the tongue’s breadth but its freedom from falsehood. A person’s voice may carry only across one room; if it is not deceptive, does not betray the Dharma received, and does not exploit the trust of sentient beings, it already stands upon eloquence’s true root.
The invocation then extends throughout the buddhas, bodhisattvas, śrāvakas, gods, spirits, eight classes of beings, humans and gods, and even all living beings throughout empty space and the Dharma realm. The tongue faculty sought belongs to one person, but the vow cannot circle around that person alone. The greater the eloquence, the more beings it must hold; the more unobstructed its words, the less they may be blocked by self-benefit.
The whole chapter therefore begins with forgetting words, sentences, and meanings and opens out into all living beings granting eloquence to the practitioner. The aromatic-water bath between them is not a strange digression but something like a bright mirror: speech too needs to bathe. Receiving and upholding wash away forgetfulness; reflection washes away confusion; emptiness washes away grasping; truth washes away falsehood; and great compassion washes away the intention to act only for oneself.
Return once more to the question. Before a sentence becomes eloquence that benefits sentient beings, what the speaker must wash clean is not a single word convenient for memorization, but a sequence that must be traversed. First prevent the transmission from being lost, then prevent the mind from becoming disordered. First sever evil and cultivate good, then let great compassion appear. First return speech to truth, then dedicate the ability obtained to every sentient being.
True eloquence does not mean never being silent. It means that, when speech is called for, one does not lose the Dharma through forgetfulness, distort it through grasping, or abandon sentient beings on the opposite bank through self-interest. At that moment, one honest and compassionate sentence can be a bridge and raft, and it can also be an island.
唐義淨譯《金光明最勝王經》卷七（跨卷七→八）〈大辯才天女品第十五〉· 大正藏 T16n0665〔起 T16 0434b27〕。段/行首〔T16 …〕＝大正藏頁·欄·行錨。
〔T16 0434b27〕爾時大辯才天女於大眾中，即從座起，頂禮佛足，白佛言：「世尊！若有法師，說是《金光明最勝王經》者，我當益其智慧，具足莊嚴言說之辯；若彼法師於此經中文字句義所有忘失，皆令憶持，能善開悟，復與陀羅尼總持無礙。又此《金光明最勝王經》，為彼有情已於百千佛所種諸善根常受持者，於贍部洲廣行流布，不速隱沒。復令無量有情聞是經典，皆得不可思議捷利辯才無盡大慧，善解眾論及諸伎術，能出生死，速趣無上正等菩提，於現世中增益壽命，資身之具悉令圓滿。世尊！我當為彼持經法師及餘有情，於此經典樂聽聞者，說其呪藥洗浴之法。彼人所有惡星災變與初生時星屬相違，疫病之苦、鬪諍戰陣、惡夢鬼神、蠱毒厭魅、呪術起屍，如是諸惡為障難者，悉令除滅。諸有智者應作如是洗浴之法，當取香藥三十二味，所謂：
〔T16 0435a01〕「菖蒲〔跋者〕、牛黃〔瞿盧折娜〕、苜蓿香〔塞畢力迦〕、麝香〔莫訶婆伽〕、雄黃〔末㮈眵羅〕、合昬樹〔尸利灑〕、白及〔因達囉喝悉哆〕、芎藭〔闍莫迦〕、㺃杞根〔苫弭〕、松脂〔室利薜瑟得迦〕、桂皮〔咄者〕、香附子〔目窣哆〕、沈香〔惡揭嚕〕、栴檀〔栴檀娜〕、零凌香〔多揭羅〕、丁子〔索瞿者〕、欝金〔茶矩麼〕、婆律膏〔揭羅娑〕、葦香〔捺剌柁〕、竹黃〔𩾲路戰娜〕、細豆蔻〔蘇泣迷羅〕、甘松〔苦弭哆〕、藿香〔鉢怛羅〕、茅根香〔嗢尸羅〕、叱脂〔薩洛計〕、艾納〔世黎也〕、安息香〔窶具攞〕、芥子〔薩利殺跛〕、馬芹〔葉婆儞〕、龍花鬚〔那伽雞薩羅〕、白膠〔薩折羅婆〕、青木〔矩瑟侘〕。皆等分以布灑星日，一處擣篩，取其香末，當以此呪呪一百八遍。呪曰：
「怛姪他 蘇訖栗帝 訖栗帝訖栗帝劫摩怛里 繕怒羯囉滯 郝羯喇滯 因達囉闍利膩 鑠羯㘓滯 鉢設姪囇 阿伐底羯細 計娜矩覩矩覩 脚迦鼻囇 劫鼻囇劫鼻囇劫毘囉末底〔丁里反〕 尸羅末底那底度囉末底哩 波伐雉畔稚囇 室囇室囇薩底悉體羝莎訶
「若樂如法洗浴時，應作壇場方八肘；
可於寂靜安隱處，念所求事不離心。
應塗牛糞作其壇，於上普散諸花彩；
當以淨潔金銀器，盛滿美味并乳蜜。
於彼壇場四門所，四人守護法如常；
令四童子好嚴身，各於一角持瓶水。
於此常燒安息香，五音之樂聲不絕；
幡蓋莊嚴懸繒綵，安在壇場之四邊。
復於場內置明鏡，利刀兼箭各四枚；
於壇中心埋大盆，應以漏版安其上。
用前香末以和湯，亦復安在於壇內；
既作如斯布置已，然後誦呪結其壇。
「結界呪曰：
「怛姪他 頞喇計 娜也泥〔去〕 呬囇弭囇祇囇 企企囇莎訶
「如是結界已，方入於壇內；
呪水三七遍，散灑於四方。
次可呪香湯，滿一百八遍；
四邊安幔障，然後洗浴身。
「呪水呪湯呪曰：
「怛姪他〔一〕 索揭智〔貞勵反，下同〕〔二〕 毘揭智〔三〕 毘揭荼伐底〔四〕 莎訶〔五〕
「若洗浴訖，其洗浴湯及壇場中供養飲食棄河池內，餘皆收攝。如是浴已，方著淨衣，既出壇場，入淨室內。呪師教其發弘誓願，永斷眾惡，常修諸善，於諸有情興大悲心，以是因緣當獲無量隨心福報。」
復說頌曰：
「若有病苦諸眾生，種種方藥治不差；
若依如是洗浴法，并復讀誦斯經典。
常於日夜念不散，專想慇懃生信心；
所有患苦盡消除，解脫貧窮足財寶。
四方星辰及日月，威神擁護得延年；
吉祥安隱福德增，災變厄難皆除遣。
「次誦護身呪三七遍。呪曰：
「怛姪他 三謎 毘三謎 莎訶 索揭滯毘揭滯 莎訶 毘揭茶〔亭耶反〕伐底 莎訶娑揭囉 三步多也莎訶 塞建陀 摩多也莎訶 尼攞建佗也 莎訶 阿鉢囉市哆 毘𠼝耶也 莎訶 呬摩槃哆 三步多也 莎訶 阿儞蜜攞 薄怛囉也 莎訶 南謨薄伽伐都 跋囉甜摩寫莎訶 南謨薩囉酸〔蘇活〕底 莫訶提鼻裔莎訶 悉甸覩漫〔此云成就我某甲〕曼怛囉鉢拖莎訶 怛喇覩仳姪哆 跋囉甜摩奴末覩 莎訶」
爾時，大辯才天女說洗浴法壇場呪已，前禮佛足，白佛言：「世尊！若有苾芻、苾芻尼、鄔波索迦、鄔波斯迦，受持讀誦、書寫流布是妙經王，如說行者，若在城邑聚落、曠野山林、僧尼住處，我為是人將諸眷屬作天伎樂，來詣其所而為擁護，除諸病苦、流星變怪、疫疾鬪諍、王法所拘、惡夢惡神為障礙者，蠱道厭術悉皆除殄，饒益是等持經之人。苾芻等眾及諸聽者，皆令速渡生死大海，不退菩提。」
爾時，世尊聞是說已，讚辯才天女言：「善哉！善哉！天女！汝能安樂利益無量無邊有情，說此神呪及以香水壇場法式，果報難思。汝當擁護最勝經王，勿令隱沒，常得流通。」爾時，大辯才天女禮佛足已，還復本座。
〔T16 0436a03〕爾時，法師授記憍陳如婆羅門，承佛威力，於大眾前讚請辯才天女曰：
「聰明勇進辯才天，人天供養悉應受；
名聞世間遍充滿，能與一切眾生願。
依高山頂勝住處，葺茅為室在中居；
恒結軟草以為衣，在處常翹於一足。
諸天大眾皆來集，咸同一心申讚請；
惟願智慧辯才天，以妙言詞施一切。」
爾時，辯才天女即便受請，為說呪曰：
「怛姪他慕囇只囇 阿伐帝〔貞勵〕阿伐吒伐底〔丁里，下同〕馨遇㘑名具㘑 名具羅伐底 鴦具師 末唎只三末底 毘三末底惡近〔入〕 唎莫近唎怛囉只 怛囉者伐 底質質哩室里蜜里 末難地 曇〔去〕末唎只 八囉拏畢唎裔 盧迦逝瑟跇〔丑世反〕 盧迦失囇瑟耻 盧迦畢唎裔 悉馱跋唎帝 毘麼目企〔輕利反〕輸只折唎 阿鉢唎底喝帝 阿鉢喇底喝哆勃地 南母只 南母只 莫訶提鼻鉢喇底近〔入〕唎昬〔火恨〕拏〔上〕南摩塞迦囉 我某甲勃地 達哩奢呬 勃地 阿鉢喇底喝哆 婆〔上〕跋覩 帀婆謎毘輸姪覩 舍悉怛囉輸路迦 曼怛囉畢得迦 迦婢耶地數 怛姪他 莫訶鉢喇婆鼻 呬里蜜里呬里蜜里 毘折喇覩謎勃地 我某甲勃地輸提 薄伽伐點 提毘焰 薩羅酸〔蘇活〕點〔丁焰反〕羯囉〔魯家〕滯雞由囇雞由囉末底 呬里蜜里呬里蜜里 阿婆訶耶弭 莫訶提鼻勃陀薩帝娜 達摩薩帝娜 僧伽薩帝娜因達囉薩帝娜 跋嘍拏薩帝娜 裔盧雞薩底婆地娜 羝釤〔引〕薩帝娜 薩底伐者泥娜阿婆訶耶弭 莫訶提鼻 呬哩蜜哩呬哩蜜哩 毘折喇覩 我某甲勃地 南謨薄伽伐底〔丁利反〕莫訶提鼻 薩囉酸底 悉甸覩 曼怛囉鉢陀彌 莎訶」
爾時，辯才天女說是呪已，告婆羅門言：「善哉！大士！能為眾生求妙辯才及諸珍寶神通智慧，廣利一切，速證菩提，如是應知受持法式。」即說頌曰：
「先可誦此陀羅尼，令使純熟無謬失，
歸敬三寶諸天眾，請求加護願隨心。
敬禮諸佛及法寶，菩薩獨覺聲聞眾，
次禮梵王并帝釋，及護世者四天王，
一切常修梵行人，悉可至誠殷重敬。
可於寂靜蘭若處，大聲誦前呪讚法；
應在佛像天龍前，隨其所有修供養。
於彼一切眾生類，發起慈悲哀愍心；
世尊妙相紫金身，繫想正念心無亂。
世尊護念說教法，隨彼根機令習定；
於其句義善思惟，復依空性而修習。
應在世尊形像前，一心正念而安坐；
即得妙智三摩地，并獲最勝陀羅尼。
如來金口演說法，妙響調伏諸人天；
舌相隨緣現希有，廣長能覆三千界。
如是諸佛妙音聲，至誠憶念心無畏；
諸佛皆由發弘願，得此舌相不思議。
宣說諸法皆非有，譬如虛空無所著；
諸佛音聲及舌相，繫念思量願圓滿。
若見供養辯才天，或見弟子隨師教；
授此秘法令修學，尊重隨心皆得成。
若人欲得最上智，應當一心持此法；
增長福智諸功德，必定成就勿生疑。
若求財者得多財，求名稱者獲名稱，
求出離者得解脫，必定成就勿生疑。
無量無邊諸功德，隨其內心之所願；
若能如是依行者，必得成就勿生疑。
當於淨處著淨衣，應作壇場隨大小；
以四淨瓶盛美味，香花供養可隨時。
懸諸繒綵并幡蓋，塗香末香遍嚴飾；
供養佛及辯才天，求見天身皆遂願。
應三七日誦前呪，可對大辯天神前；
若其不見此天神，應更用心經九日。
於後夜中猶不見，更求清淨勝妙處；
如法應畫辯才天，供養誦持心無捨。
晝夜不生於懈怠，自利利他無窮盡；
所獲果報施群生，於所求願皆成就。
若不遂意經三月，六月九月或一年；
〔T16 0437a01〕 慇懃求請心不移，天眼他心皆悉得。」
爾時，憍陳如婆羅門聞是說已，歡喜踊躍，歎未曾有，告諸大眾，作如是言：「汝等人天一切大眾，如是當知，皆一心聽，我今更欲依世諦法讚彼勝妙辯才天女。」即說頌曰：
「敬禮天女那羅延，於世界中得自在；
我今讚歎彼尊者，皆如往昔仙人說。
吉祥成就心安隱，聰明慙愧有名聞；
為母能生於世間，勇猛常行大精進。
於軍陣處戰恒勝，長養調伏心慈忍；
現為閻羅之長姊，常著青色野蠶衣。
好醜容儀皆具有，眼目能令見者怖；
無量勝行超世間，歸信之人咸攝受。
或在山巖深險處，或居坎窟及河邊；
或在大樹諸叢林，天女多依此中住。
假使山林野人輩，亦常供養於天女；
以孔雀羽作幡旗，於一切時常護世。
師子虎狼恒圍遶，牛羊雞等亦相依；
振大鈴鐸出音聲，頻陀山眾皆聞響。
或執三戟頭圓髻，左右恒持日月旗；
黑月九日十一日，於此時中當供養。
或現婆蘇大天女，見有鬪戰心常愍；
觀察一切有情中，天女最勝無過者。
權現牧牛歡喜女，與天戰時常得勝；
能久安住於世間，亦為和忍及暴惡。
大婆羅門四明法，幻化呪等悉皆通；
於天仙中得自在，能為種子及大地。
諸天女等集會時，如大海潮必來應；
於諸龍神藥叉眾，咸為上首能調伏。
於諸女中最梵行，出言猶如世間主；
於王住處如蓮華，若在河津喻橋栰。
面貌猶如盛滿月，具足多聞作依處；
辯才勝出若高峯，念者皆與為洲渚。
阿蘇羅等諸天眾，咸共稱讚其功德；
乃至千眼帝釋主，以殷重心而觀察。
眾生若有悕求事，悉能令彼速得成；
亦令聰辯具聞持，於大地中為第一。
於此十方世界中，如大燈明常普照；
乃至神鬼諸禽獸，咸皆遂彼所求心。
於諸女中若山峯，同昔仙人久住世；
如少女天常離欲，實語猶如大世主。
普見世間差別類，乃至欲界諸天宮；
唯有天女獨稱尊，不見有情能勝者。
若於戰陣恐怖處，或見墮在火坑中；
河津險難賊盜時，悉能令彼除怖畏。
或被王法所枷縛，或為怨讎行殺害；
若能專注心不移，決定解脫諸憂苦。
於善惡人皆擁護，慈悲愍念常現前；
是故我以至誠心，稽首歸依大天女。」
爾時，婆羅門復以呪讚天女曰：
「敬禮敬禮世間尊，於諸母中最為勝；
三種世間咸供養，面貌容儀人樂觀。
種種妙德以嚴身，目如脩廣青蓮葉；
福智光明名稱滿，譬如無價末尼珠。
我今讚歎最勝者，悉能成辦所求心；
真實功德妙吉祥，譬如蓮花極清淨。
身色端嚴皆樂見，眾相希有不思議；
能放無垢智光明，於諸念中為最勝。
猶如師子獸中上，常以八臂自莊嚴；
各持弓箭刀矟斧，長杵鐵輪并羂索。
端正樂見如滿月，言詞無滯出和音；
若有眾生心願求，善事隨念令圓滿。
帝釋諸天咸供養，皆共稱讚可歸依；
眾德能生不思議，一切時中起恭敬。
「莎訶〔此上呪頌是呪亦是讚，若持呪時必先誦之〕
「若欲祈請辯才天，依此呪讚言詞句；
晨朝清淨至誠誦，於所求事悉隨心。」
爾時，佛告婆羅門：「善哉！善哉！汝能如是利益眾生，施與安樂，讚彼天女，請求加護，獲福無邊。」〔此品呪法有略有廣，或開或合前後不同，梵本既多，但依一譯，後勘者知之〕
爾時，憍陳如婆羅門說上讚歎及呪讚法，讚辯才天女已，告諸大眾：「仁等！若欲請辯才天女哀愍加護，於現世中得無礙辯，聰明大智，巧妙言詞，博綜奇才，論議文飾，隨意成就無疑滯者，應當如是至誠殷重而請召言：
「南謨佛陀也！南謨達摩也！南謨僧伽也！南謨諸菩薩眾、獨覺、聲聞一切賢聖！過去現在十方諸佛，悉皆已習真實之語，能隨順說當機實語，無虛誑語，已於無量俱胝大劫常說實語，有實語者悉皆隨喜；以不妄語故，出廣長舌能覆於面，覆贍部洲及四天下，能覆一千、二千、三千世界，普覆十方世界，圓滿周遍，不可思議，能除一切煩惱炎熱。敬禮敬禮一切諸佛如是舌相，願我某甲皆得成就微妙辯才，至心歸命。
〔T16 0438a07〕 「敬禮諸佛妙辯才，諸大菩薩妙辯才，
獨覺聖者妙辯才，四向四果妙辯才，
四聖諦語妙辯才，正行正見妙辯才，
梵眾諸仙妙辯才，大天烏摩妙辯才，
塞建陀天妙辯才，摩那斯王妙辯才，
聰明夜天妙辯才，四大天王妙辯才，
善住天子妙辯才，金剛密主妙辯才，
吠率怒天妙辯才，毘摩天女妙辯才，
侍數天神妙辯才，室唎天女妙辯才，
室唎末多妙辯才，醯哩言詞妙辯才，
諸母大母妙辯才，訶哩底母妙辯才，
諸藥叉神妙辯才，十方諸王妙辯才，
所有勝業資助我，令得無窮妙辯才。
敬禮無欺誑，敬禮解脫者，
敬禮離欲人，敬禮捨纏蓋，
敬禮心清淨，敬禮光明者，
敬禮真實語，敬禮無塵習，
敬禮住勝義，敬禮大眾主，
敬禮辯才天，令我詞無礙。
願我所求事，皆悉速成就；
無病常安隱，壽命得延長。
善解諸明呪，勤修菩提道；
廣饒益群生，求心願早遂。
我說真實語，我說無誑語；
天女妙辯才，令我得成就。
惟願天女來，令我語無滯；
速入身口內，聰明足辯才。
願令我舌根，當得如來辯；
由彼語威力，調伏諸眾生。
我所出語時，隨事皆成就；
聞者生恭敬，所作不唐捐。
若我求辯才，事不成就者；
天女之實語，皆悉成虛妄。
有作無間罪，佛語令調伏；
及以阿羅漢，所有報恩語。
舍利子目連，世尊眾第一；
斯等真實語，願我皆成就。
我今皆召請，佛之聲聞眾，
皆願速來至，成就我求心，
所求真實語，皆願無虛誑。
上從色究竟，及以淨居天，
大梵及梵輔，一切梵王眾，
乃至遍三千，索訶世界主，
并及諸眷屬，我今皆請召；
惟願降慈悲，哀憐同攝受。
他化自在天，及以樂變化；
覩史多天眾，慈氏當成佛。
夜摩諸天眾，及三十三天；
四大王眾天，一切諸天眾。
地水火風神，依妙高山住；
七海山神眾，所有諸眷屬。
滿財及五頂，日月諸星辰；
如是諸天眾，令世間安隱。
斯等諸天神，不樂作罪業；
敬禮鬼子母，及最小愛兒。
天龍藥叉眾，乾闥阿蘇羅，
及以緊那羅，莫呼洛伽等。
我以世尊力，悉皆申請召；
願降慈悲心，與我無礙辯。
一切人天眾，能了他心者；
皆願加神力，與我妙辯才。
乃至盡虛空，周遍於法界；
所有含生類，與我妙辯才。」
爾時，辯才天女聞是請已，告婆羅門言：「善哉！大士！若有男子女人能依如是呪及呪讚，如前所說受持法式，歸敬三寶，虔心正念，於所求事，皆不唐捐，兼復受持讀誦此《金光明》微妙經典，所願求者，無不果遂，速得成就，除不至心。」時婆羅門，深心歡喜，合掌頂受。
爾時，佛告辯才天女：「善哉！善哉！善女天！汝能流布是妙經王，擁護所有受持經者，及能利益一切眾生，令得安樂，說如是法，施與辯才不可思議，得福無量，諸發心者速趣菩提。」
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.
唐義淨譯《金光明最勝王經》卷七、卷八〈大辯才天女品第十五〉白話譯。品內七節只作讀路標記；之一、之二仍是一品。
〔科§1〕益持說與聞學者
這時，大辯才天女在大眾中從座位起身，頂禮佛足，向佛陀稟告：『世尊，如果有法師宣說這部《金光明最勝王經》，我會增益他的智慧，使他具備莊嚴而善巧的言說辯才。假使法師對經中的文字、句子或義理有所遺忘，我都會使他重新記起、受持不失，能夠善加開解通達，並使他得到陀羅尼總持，通達而沒有障礙。』
天女又說：這部《金光明最勝王經》，是為那些已在百千佛前種下善根、常常受持的有情而說；她要使經典在贍部洲廣泛流傳，不致很快隱沒。她也要使無量有情得聞這部經，獲得不可思議、迅速敏利的辯才與無窮盡的大智慧，善於理解各種論說和技藝，能夠出離生死，迅速趣向無上正等菩提；在今生之中，壽命得到增益，維持生活所需的資具也都得到圓滿。
〔科§2〕洗浴呪藥方軌
大辯才天女接著說：『世尊，我要為受持這部經的法師，以及其他樂於聽聞經典的有情，說明以呪藥洗浴的方法。』依經所列，這個方法所對治的障難包括：惡星所致的災變，出生時所屬星宿彼此相違，疫病的痛苦，爭鬥與戰陣，惡夢與鬼神，蠱毒與厭魅，以及以呪術使屍體活動等事。經說，這些形成障難的種種惡事，都令其消滅。
有智慧的人若要依經修作洗浴法，應當取三十二味香藥，而且每一味都不可省略。依經次第是：
一、菖蒲〔跋者〕。
二、牛黃〔瞿盧折娜〕。
三、苜蓿香〔塞畢力迦〕。
四、麝香〔莫訶婆伽〕。
五、雄黃〔末㮈眵羅〕。
六、合昬樹〔尸利灑〕。
七、白及〔因達囉喝悉哆〕。
八、芎藭〔闍莫迦〕。
九、㺃杞根〔苫弭〕。
十、松脂〔室利薜瑟得迦〕。
十一、桂皮〔咄者〕。
十二、香附子〔目窣哆〕。
十三、沈香〔惡揭嚕〕。
十四、栴檀〔栴檀娜〕。
十五、零凌香〔多揭羅〕。
十六、丁子〔索瞿者〕。
十七、欝金〔茶矩麼〕。
十八、婆律膏〔揭羅娑〕。
十九、葦香〔捺剌柁〕。
二十、竹黃〔𩾲路戰娜〕。
二十一、細豆蔻〔蘇泣迷羅〕。
二十二、甘松〔苦弭哆〕。
二十三、藿香〔鉢怛羅〕。
二十四、茅根香〔嗢尸羅〕。
二十五、叱脂〔薩洛計〕。
二十六、艾納〔世黎也〕。
二十七、安息香〔窶具攞〕。
二十八、芥子〔薩利殺跛〕。
二十九、馬芹〔葉婆儞〕。
三十、龍花鬚〔那伽雞薩羅〕。
三十一、白膠〔薩折羅婆〕。
三十二、青木〔矩瑟侘〕。
三十二味都取相等分量，在布灑星日放在一處搗碎、篩過，取得香末，再以以下呪文加持一百零八遍。呪音只照原來的音寫誦持，不翻譯，也不更改字形：
『呪音寫，不譯。』
「怛姪他 蘇訖栗帝 訖栗帝訖栗帝劫摩怛里 繕怒羯囉滯 郝羯喇滯 因達囉闍利膩 鑠羯㘓滯 鉢設姪囇 阿伐底羯細 計娜矩覩矩覩 脚迦鼻囇 劫鼻囇劫鼻囇劫毘囉末底〔丁里反〕 尸羅末底那底度囉末底哩 波伐雉畔稚囇 室囇室囇薩底悉體羝莎訶
要如法洗浴時，先作一座長寬各八肘的壇場，選在寂靜安穩之處，心中始終憶念所求之事。用牛糞塗壇，在壇上普遍散布各色花朵；以清淨的金器、銀器，盛滿美味食物、乳與蜜。壇場有四門，各由一人依通常方法守護；另使四位莊嚴整潔的童子各站一角，每人手持一瓶水。
壇中要持續焚燒安息香，五種音樂的聲音不要中斷；四邊懸掛繒綵、幡與寶蓋，使壇場莊嚴。壇內再放一面明鏡，利刀四把、箭四支；壇中央埋一只大盆，在上面安置有孔的漏板。把先前製成的香末調入熱水，也放在壇內。各項都布置完畢後，才誦以下呪文結界：
『呪音寫，不譯。』
「怛姪他 頞喇計 娜也泥〔去〕 呬囇弭囇祇囇 企企囇莎訶
結界完成後，才進入壇內。先以呪文加持清水三七、也就是二十一遍，把水灑向四方；再以呪文加持香湯一百零八遍。四面安置帷幔遮蔽，然後洗浴身體。呪水與呪湯所用的音寫如下：
『呪音寫，不譯。』
「怛姪他〔一〕 索揭智〔貞勵反，下同〕〔二〕 毘揭智〔三〕 毘揭荼伐底〔四〕 莎訶〔五〕
洗浴完畢後，洗浴用過的香湯與壇場中供養的飲食，都要棄入河流或池中；其他物品全部收好。洗浴者換上清淨衣服，離開壇場後進入清淨房室。主持呪法的人教他發起廣大誓願：從此永遠斷除眾惡，恆常修習一切善法，對一切有情生起大悲心。經說，以這些因緣，他將得到無量、隨其善願而來的福報。
天女以偈頌說明利益：有些眾生受疾病所苦，使用種種藥方仍未痊癒；若依照前述洗浴法，又讀誦這部經典，日夜繫念而不散亂，專一憶想，殷勤生起信心，所有病苦便得消除。他也能脫離貧窮，財寶充足；四方星辰與日月以威神擁護，使其壽命延長；吉祥安穩、福德增長，災變與危難都被遣除。
接著再誦護身呪三七遍。以下仍只傳原來的音寫，不翻譯、不正字化：
『呪音寫，不譯。』
「怛姪他 三謎 毘三謎 莎訶 索揭滯毘揭滯 莎訶 毘揭茶〔亭耶反〕伐底 莎訶娑揭囉 三步多也莎訶 塞建陀 摩多也莎訶 尼攞建佗也 莎訶 阿鉢囉市哆 毘𠼝耶也 莎訶 呬摩槃哆 三步多也 莎訶 阿儞蜜攞 薄怛囉也 莎訶 南謨薄伽伐都 跋囉甜摩寫莎訶 南謨薩囉酸〔蘇活〕底 莫訶提鼻裔莎訶 悉甸覩漫〔此云成就我某甲〕曼怛囉鉢拖莎訶 怛喇覩仳姪哆 跋囉甜摩奴末覩 莎訶」
〔科§3〕天女勸行與佛讚勅
大辯才天女說完洗浴法、壇場與呪文，又向前頂禮佛足。她說：『世尊，無論苾芻、苾芻尼、鄔波索迦或鄔波斯迦，只要受持、讀誦、書寫、流傳這部微妙經王，並且依經所說而行；不論他在城邑、聚落、空曠荒野、山林，或僧尼住處，我都會帶領眷屬，演奏天上的音樂，到他的所在加以擁護。』
她所要除去的事情，經文逐項列為：各種疾病痛苦、流星所現的變異怪象、疫疾、爭鬥、王法拘繫、惡夢、惡神造成的障礙，以及蠱道與厭術。天女要使這些障難全都消滅，饒益受持經典的人；並使四眾以及所有聽聞者迅速渡過生死大海，於菩提不再退轉。
佛陀聽後讚歎她：『很好，很好！天女，你能使無量無邊的有情得到安樂與利益，宣說這些神呪、香水與壇場法式，其果報不可思議。你應當擁護這部最勝經王，不使它隱沒，令它恆常流傳。』大辯才天女頂禮佛足，回到原來的座位。
〔科§4〕憍陳如讚請；天女呪與修法
這時，法師授記憍陳如婆羅門承受佛陀威力，在大眾前讚歎並邀請辯才天女。他稱讚天女聰明、勇猛精進，堪受人與天的供養；她的名聲遍滿世間，能滿足一切眾生的願望。她依止高山頂上的殊勝住處，以茅草搭屋居住，常把柔軟的草結成衣服，所在之處常翹起一足而立。諸天大眾都前來集會，同心讚歎邀請；憍陳如祈願智慧辯才天以微妙言詞施與一切眾生。
辯才天女接受邀請，宣說以下呪文。音寫連同原有夾註全部照錄：
『呪音寫，不譯。』
「怛姪他慕囇只囇 阿伐帝〔貞勵〕阿伐吒伐底〔丁里，下同〕馨遇㘑名具㘑 名具羅伐底 鴦具師 末唎只三末底 毘三末底惡近〔入〕 唎莫近唎怛囉只 怛囉者伐 底質質哩室里蜜里 末難地 曇〔去〕末唎只 八囉拏畢唎裔 盧迦逝瑟跇〔丑世反〕 盧迦失囇瑟耻 盧迦畢唎裔 悉馱跋唎帝 毘麼目企〔輕利反〕輸只折唎 阿鉢唎底喝帝 阿鉢喇底喝哆勃地 南母只 南母只 莫訶提鼻鉢喇底近〔入〕唎昬〔火恨〕拏〔上〕南摩塞迦囉 我某甲勃地 達哩奢呬 勃地 阿鉢喇底喝哆 婆〔上〕跋覩 帀婆謎毘輸姪覩 舍悉怛囉輸路迦 曼怛囉畢得迦 迦婢耶地數 怛姪他 莫訶鉢喇婆鼻 呬里蜜里呬里蜜里 毘折喇覩謎勃地 我某甲勃地輸提 薄伽伐點 提毘焰 薩羅酸〔蘇活〕點〔丁焰反〕羯囉〔魯家〕滯雞由囇雞由囉末底 呬里蜜里呬里蜜里 阿婆訶耶弭 莫訶提鼻勃陀薩帝娜 達摩薩帝娜 僧伽薩帝娜因達囉薩帝娜 跋嘍拏薩帝娜 裔盧雞薩底婆地娜 羝釤〔引〕薩帝娜 薩底伐者泥娜阿婆訶耶弭 莫訶提鼻 呬哩蜜哩呬哩蜜哩 毘折喇覩 我某甲勃地 南謨薄伽伐底〔丁利反〕莫訶提鼻 薩囉酸底 悉甸覩 曼怛囉鉢陀彌 莎訶」
說完呪後，天女稱讚憍陳如能為眾生求取微妙辯才、種種珍寶、神通與智慧，以此廣大利益一切眾生，迅速證得菩提；她要他依照以下法式受持修習。
第一，先把這一陀羅尼誦得純熟，沒有錯誤或遺漏；歸敬三寶和諸天大眾，請求加被護持，使善願隨心成就。依次敬禮諸佛、法寶、菩薩、獨覺、聲聞眾，再敬禮梵王、帝釋、護世四天王，以及一切恆修梵行的人，都要至誠、殷重而恭敬。
第二，選在寂靜的蘭若處，高聲誦前面的呪讚法；在佛像與天龍之前，隨自己所有的物品修作供養。對一切眾生發起慈悲與哀愍，繫念世尊紫金色身的微妙相好，使正念專注而不散亂。憶念世尊護念眾生、宣說教法，隨各人的根機使其修習禪定；自己也要善加思惟經中的句義，再依空性修習。
第三，在世尊形像前一心正念、安穩端坐，便能得到微妙智慧三摩地和最殊勝的陀羅尼。憶念如來以金口演說正法，微妙音響調伏人天；祂的舌相隨緣顯現希有之相，廣長而能遍覆三千世界。要至誠憶念諸佛微妙音聲，心無怖畏；諸佛都由發起廣大誓願，得到這不可思議的舌相。諸佛宣說一切法都沒有可執的實體，如虛空般無所黏著；修行者要繫念思惟諸佛音聲和舌相，祈願所求圓滿。
第四，若見有人供養辯才天，或見弟子依從老師的教導，就把這一祕法傳授給他修學；只要尊重受持，便能隨其善願成就。想求最上智慧的人，應當一心受持此法，增長福德、智慧與種種功德，必定成就，不要懷疑。求財能得豐足財物，求名能得聲名，求出離能得解脫；無量無邊的功德，隨內心所發善願而成。能夠這樣依教奉行，必得成就，不要懷疑。
第五，另在清淨處穿上清淨衣服，依場地大小建立壇場；用四只清淨瓶盛裝美味飲食，隨時以香與花供養。懸掛各種繒綵、幡和寶蓋，以塗香、末香遍加莊嚴，供養佛陀與辯才天；若求見天女之身，也能如願。
第六，在大辯天神之前誦前呪三七、也就是二十一日；若仍未見到天女，就更加專心，繼續九日。到了後夜還沒有見到，就另求更加清淨殊勝的地方，依法畫出辯才天像，繼續供養、誦持，心不捨離。日夜都不懈怠，自利和利他便沒有窮盡；所得果報也布施給一切眾生，所求善願都能成就。若仍未如意，就殷勤求請三個月、六個月、九個月，乃至一年，心始終不移；經說，最後連天眼與他心都能得到。
〔科§5〕世諦讚與呪讚
憍陳如聽完這番話，歡喜踊躍，讚歎是未曾有的事。他告訴人天大眾要一心聽聞，自己現在要依世諦之法，讚歎殊勝微妙的辯才天女。
他先敬禮被稱為那羅延的天女，讚她在世界中自在，並說這些讚歎依循過去仙人所說。她使吉祥成就、內心安穩，具足聰明、慙愧與聲名；她像母親一樣能生養世間，勇猛而恆行大精進。在軍陣交戰之處，她恆常得勝；她長養眾生、加以調伏，心懷慈悲、堪忍。她又現作閻羅的長姊，常穿青色野蠶絲衣。
她能顯現美好或醜惡的容貌，雙眼也能使見者怖畏；她有無量超越世間的殊勝行，凡歸信者都蒙攝受。她或住在險峻山巖，或居深坑洞窟與河邊，或住大樹和叢林之間。即使住在山林的野人，也常供養她；人們用孔雀羽作幡旗，她則時常護衛世間。師子、虎、狼圍繞她，牛、羊、雞等也依附在旁；大鈴鐸被振動而發出聲音，頻陀山的大眾都能聽見。
她有時手執三戟，頭上結成圓髻，左右恆持日旗和月旗；在黑月的第九日與第十一日，人們應當供養。她有時現作婆蘇大天女，看見眾生交戰，心中常懷憐愍；觀察一切有情，天女最為殊勝，沒有超過她的。她權宜示現為牧牛歡喜女，與天眾交戰時常常得勝；她能長久安住世間，既能和順忍耐，也能顯現猛烈暴惡。
她通曉大婆羅門的四明法，也通達幻化與呪法等事；在天仙之中自在，能作種子，也能作大地。諸天女集會時，她必定應時而至，如大海潮汐不失時；在龍神和藥叉大眾中，她是上首，能夠調伏。她在眾女之中梵行最為清淨，所出言語如世間主；住在王宮中如蓮花不染，到了河流渡口則像橋梁和舟栰，能作通行的依靠。
她的面貌如盛滿之月，具足多聞，能作眾人的依處；她的辯才高出如山峯，憶念她的人都得到洲渚般的依止。阿蘇羅等天眾共同稱揚她的功德，乃至千眼帝釋也以殷重心觀察。眾生有所希求，她都能使其迅速成辦；也使人聰明善辯、具足多聞總持，在大地之中居於第一。她在十方世界中如大燈，恆常普遍照耀；乃至神鬼和各種飛禽走獸，也都能遂其所求。
她在諸女中如山峯，像古代仙人般久住世間；又像少女天，常離貪欲，所說真實，如大世主。她普遍看見世間種種不同眾類，乃至欲界諸天宮殿；唯有天女獨被稱尊，不見有情能勝過她。眾生在戰陣恐怖之處，或墮入火坑，或在河津遇險、遭逢盜賊，她都能除去恐懼；若被王法枷鎖拘繫，或被仇敵謀求殺害，只要專心不移，便能決定脫離憂苦。她擁護善人，也擁護惡人，慈悲憐愍，恆常現前；因此，憍陳如以至誠心稽首歸依大天女。
憍陳如又以一段兼具呪與讚的偈頌讚歎天女。這一段以世間尊、最勝母、青蓮葉般的眼目、無價末尼珠般的福智光明、清淨蓮花般的真實功德、獸中師子、八臂所持的弓箭刀矟斧、長杵鐵輪與羂索、滿月般的容貌，以及無滯和雅的言詞，逐層稱讚她；也說眾生若有善願，能隨念圓滿，帝釋諸天都供養稱讚。依經夾註，持呪時必須先誦完整呪頌，故全段照原字保留如下：
『呪頌原字，不改。』
「敬禮敬禮世間尊，於諸母中最為勝；三種世間咸供養，面貌容儀人樂觀。種種妙德以嚴身，目如脩廣青蓮葉；福智光明名稱滿，譬如無價末尼珠。我今讚歎最勝者，悉能成辦所求心；真實功德妙吉祥，譬如蓮花極清淨。身色端嚴皆樂見，眾相希有不思議；能放無垢智光明，於諸念中為最勝。猶如師子獸中上，常以八臂自莊嚴；各持弓箭刀矟斧，長杵鐵輪并羂索。端正樂見如滿月，言詞無滯出和音；若有眾生心願求，善事隨念令圓滿。帝釋諸天咸供養，皆共稱讚可歸依；眾德能生不思議，一切時中起恭敬。「莎訶〔此上呪頌是呪亦是讚，若持呪時必先誦之〕
若要祈請辯才天，就依這一呪讚的文句，在清淨的清晨至誠誦持；經說，所求之事便能隨心。佛陀因此稱讚憍陳如：『很好，很好！你能這樣利益眾生，給予安樂，讚歎天女並請求加護，所得福德沒有邊際。』
經卷分界：〈大辯才天女品第十五之二〉
〔科§6〕之二：真實語與諸類請加
憍陳如說完前面的讚歎和呪讚法後，告訴大眾：『諸位，如果想請辯才天女慈悲加護，使自己在今生得到沒有障礙的辯才、聰明大智、巧妙言詞、廣博通達的奇才，以及論辯與文章修飾都能隨意成就、沒有疑滯，就應當以至誠殷重之心這樣祈請。』
這一段先保存原來的歸命音寫與實語願文，不把音寫另作翻譯：
『請召原字；音寫不譯。』
「南謨佛陀也！南謨達摩也！南謨僧伽也！南謨諸菩薩眾、獨覺、聲聞一切賢聖！過去現在十方諸佛，悉皆已習真實之語，能隨順說當機實語，無虛誑語，已於無量俱胝大劫常說實語，有實語者悉皆隨喜；以不妄語故，出廣長舌能覆於面，覆贍部洲及四天下，能覆一千、二千、三千世界，普覆十方世界，圓滿周遍，不可思議，能除一切煩惱炎熱。敬禮敬禮一切諸佛如是舌相，願我某甲皆得成就微妙辯才，至心歸命。
白話說，祈請者先歸敬佛、法、僧，又歸敬菩薩眾、獨覺、聲聞與一切賢聖。過去、現在十方諸佛都已修習真實之語，能隨眾生根機說相應的真實語，沒有虛誑；祂們已在無量俱胝大劫中恆說實語，也隨喜所有說實語的人。由於不妄語，諸佛顯出廣長舌相：能覆蓋自己的面部，覆蓋贍部洲和四天下，乃至覆蓋一千、二千、三千世界，普遍覆蓋十方世界，圓滿周遍，不可思議，能除去一切煩惱的炎熱。祈請者一再敬禮諸佛這樣的舌相，至心歸命，願自己也成就微妙辯才。
接著逐一敬禮、祈請各類妙辯才：諸佛、諸大菩薩、獨覺聖者、四向四果、四聖諦語、正行正見、梵眾諸仙、大天烏摩、塞建陀天、摩那斯王、聰明夜天、四大天王、善住天子、金剛密主、吠率怒天、毘摩天女、侍數天神、室唎天女、室唎末多、醯哩言詞、諸母大母、訶哩底母、諸藥叉神與十方諸王。願這些聖眾、諸天與諸神所有殊勝善業資助自己，使自己得到無窮盡的微妙辯才。
再逐一敬禮十種德相：不欺誑者、解脫者、離欲者、捨離纏蓋者、心清淨者、具光明者、說真實語者、沒有塵習者、安住勝義者與大眾之主。又敬禮辯才天，請她使自己的言詞沒有障礙。
祈願文接著求：願一切所求迅速成就；身體無病、恆常安穩，壽命延長；善於理解各種明與呪，勤修菩提之道，廣大利益群生，心中所求早日成辦。祈請者宣說自己所說是真實語、沒有欺誑，願辯才天女使其成就；願天女前來，使言語沒有滯礙，迅速進入自己的身與口，使智慧明利、辯才具足。又願自己的舌根得到如來的辯才，以言語威力調伏眾生；凡有所說，都能隨事成就，使聽者生起恭敬，所作之事不致徒然落空。
願文進而以天女的實語為請：如果自己所求辯才不能成就，天女的真實語就會成為虛妄。即使有人造作無間罪，佛語仍能加以調伏；阿羅漢也有報恩之語。舍利子與目連在世尊聲聞眾中居於第一，祈願這些真實語都使自己所求成就。祈請者召請佛陀的一切聲聞眾，願他們迅速前來，成就所求之心，使所求的真實語都不虛妄。
所召請者又從色究竟天與淨居天開始，包括大梵、梵輔、一切梵王眾，乃至遍滿三千世界的索訶世界主及其所有眷屬；祈願所召諸眾慈悲降臨，同加哀憐攝受。其後依次召請他化自在天、樂變化天、覩史多天眾與將來成佛的慈氏，夜摩諸天、三十三天、四大王眾天以及一切天眾；又召請地、水、火、風諸神，住在妙高山的眾神，七海山神及其眷屬，滿財、五頂、日月與諸星辰，願這些天眾使世間安穩。經並說這些天神不樂造作罪業。
再敬禮鬼子母與她最小、最愛的孩子；召請天、龍、藥叉、乾闥、阿蘇羅、緊那羅、莫呼洛伽等眾。祈請者仰仗世尊威力，一一向諸眾發出召請，願諸眾降下慈悲心，給予自己無礙辯才。一切人天之中，凡能知道他人心念者，也都祈願加以神力，給予微妙辯才；一直到窮盡虛空、周遍法界的所有含生之類，也全都被請求給予微妙辯才。
這一大段不是把諸名合成泛稱，而是逐類發願、逐層請加：先以諸佛實語與舌相為根本，再請諸聖、諸天、諸神、八部、人天與法界含生共同加被，所求始終是言詞無礙、善願成就、勤修菩提與廣益群生。
〔科§7〕天女印勸與佛讚
辯才天女聽完祈請，稱讚憍陳如說：『很好，大士！如果有男子或女人，能依照這些呪與呪讚，按前面所說的法式受持，歸敬三寶，以虔誠之心安住正念，他所求的事便不會白費。若又受持、讀誦這部微妙的《金光明》經典，所有善願無不實現，很快便能成就；只有不至誠的人除外。』憍陳如內心深深歡喜，合掌恭敬領受。
佛陀最後讚歎辯才天女：『很好，很好！善女天，你能使這部微妙經王流傳，擁護所有受持經典的人；又能利益一切眾生，使他們得到安樂。你宣說這樣的法，施與不可思議的辯才，所得福德無量；凡已發菩提心的人，都能迅速趣向菩提。』
A vernacular rendering of “The Goddess of Great Eloquence,” Chapter 15, spanning fascicles seven and eight of Yijing’s Tang translation of The Sūtra of Golden Light, the Supreme King. The seven internal sections are reading-path markers only; Parts One and Two remain a single chapter.
〔Section §1〕 Benefiting Those Who Uphold and Teach and Those Who Hear and Learn
At that time, the Goddess of Great Eloquence rose from her seat within the assembly, bowed at the Buddha’s feet, and addressed him: “World-Honored One, if a Dharma teacher proclaims this Sūtra of Golden Light, the Supreme King, I will increase his wisdom and give him eloquence in speech that is adorned and skillful. If he has forgotten any of the scripture’s words, sentences, or meanings, I will enable him to remember and retain them again, understand and penetrate them well, and obtain dhāraṇī-retention, comprehending without obstruction.”
The goddess continued: this Sūtra of Golden Light, the Supreme King is taught for sentient beings who have planted roots of goodness before hundreds of thousands of buddhas and constantly receive and uphold it. She will cause the scripture to circulate widely throughout Jambudvīpa and keep it from quickly disappearing. She will also enable measureless sentient beings to hear it and obtain inconceivably swift eloquence and inexhaustible great wisdom, understand every kind of discourse and art, leave birth and death, and quickly proceed toward unsurpassed complete awakening. In the present life, their lifespans will increase and the necessities that sustain their bodies will all be made complete.
〔Section §2〕 The Procedures for Bathing, Formula, and Medicines
The Goddess of Great Eloquence continued: “World-Honored One, for Dharma teachers who uphold this scripture and other sentient beings who delight in hearing it, I will explain the method of bathing with medicines empowered by a formula.” The obstacles addressed by the method include calamities caused by malign stars, conflict among the stars governing one’s birth, the suffering of epidemics, quarrels and battle, evil dreams and spirits, sorcery and oppressive spells, and necromantic formulas that animate corpses. The scripture says that all such harmful events that create obstructions will be extinguished.
A wise person wishing to perform the bathing rite according to the scripture should obtain thirty-two aromatic medicines, omitting none. In the scriptural order they are:
One—Changpu 〔跋者〕.
Two—Niuhuang 〔瞿盧折娜〕.
Three—Muxuxiang 〔塞畢力迦〕.
Four—Shexiang 〔莫訶婆伽〕.
Five—Xionghuang 〔末㮈眵羅〕.
Six—Hehunshu 〔尸利灑〕.
Seven—Baiji 〔因達囉喝悉哆〕.
Eight—Xiongqiong 〔闍莫迦〕.
Nine—Gouqigen 〔苫弭〕.
Ten—Songzhi 〔室利薜瑟得迦〕.
Eleven—Guipi 〔咄者〕.
Twelve—Xiangfuzi 〔目窣哆〕.
Thirteen—Chenxiang 〔惡揭嚕〕.
Fourteen—Zhantan 〔栴檀娜〕.
Fifteen—Linglingxiang 〔多揭羅〕.
Sixteen—Dingzi 〔索瞿者〕.
Seventeen—Yujin 〔茶矩麼〕.
Eighteen—Polügao 〔揭羅娑〕.
Nineteen—Weixiang 〔捺剌柁〕.
Twenty—Zhuhuang 〔𩾲路戰娜〕.
Twenty-one—Xidoukou 〔蘇泣迷羅〕.
Twenty-two—Gansong 〔苦弭哆〕.
Twenty-three—Huoxiang 〔鉢怛羅〕.
Twenty-four—Maogenxiang 〔嗢尸羅〕.
Twenty-five—Chizhi 〔薩洛計〕.
Twenty-six—Aina 〔世黎也〕.
Twenty-seven—Anxixiang 〔窶具攞〕.
Twenty-eight—Jiezi 〔薩利殺跛〕.
Twenty-nine—Maqin 〔葉婆儞〕.
Thirty—Longhuaxu 〔那伽雞薩羅〕.
Thirty-one—Baijiao 〔薩折羅婆〕.
Thirty-two—Qingmu 〔矩瑟侘〕.
Take equal portions of all thirty-two on the day of the star Busha, place them together, pound and sift them, and collect the aromatic powder. Empower it 108 times with the formula below. The formula sounds are recited only according to the transmitted sound transcription; they are not translated and their graphs are not altered:
『呪音寫，不譯。』
「怛姪他 蘇訖栗帝 訖栗帝訖栗帝劫摩怛里 繕怒羯囉滯 郝羯喇滯 因達囉闍利膩 鑠羯㘓滯 鉢設姪囇 阿伐底羯細 計娜矩覩矩覩 脚迦鼻囇 劫鼻囇劫鼻囇劫毘囉末底〔丁里反〕 尸羅末底那底度囉末底哩 波伐雉畔稚囇 室囇室囇薩底悉體羝莎訶
To bathe according to the procedure, first prepare a ritual ground eight cubits long and eight cubits wide in a quiet and secure place, constantly recollecting what is sought. Smear the ground with cow dung and scatter flowers of every color all over it. Fill clean gold and silver vessels with delicious food, milk, and honey. The ritual ground has four gates, each guarded by one person according to the customary method. Station four clean and finely adorned children at the four corners, each holding a vessel of water.
Keep anxixiang burning continually within the ritual ground, and do not let the sounds of the five kinds of music cease. Hang colored silks, banners, and jeweled canopies on the four sides to adorn the space. Place within it a bright mirror, four sharp knives, and four arrows. Bury a large basin at the center and set a perforated board over it. Mix the previously prepared aromatic powder into hot water and place that water within the ritual ground. Only after everything has been arranged should the following formula be recited to establish the boundary:
『呪音寫，不譯。』
「怛姪他 頞喇計 娜也泥〔去〕 呬囇弭囇祇囇 企企囇莎訶
After the boundary has been established, enter the ritual ground. First empower clean water twenty-one times with the formula and scatter it in the four directions. Then empower the aromatic water 108 times. Set up curtains to screen the four sides and bathe the body. The transmitted sound transcription used for the water and aromatic bath is as follows:
『呪音寫，不譯。』
「怛姪他〔一〕 索揭智〔貞勵反，下同〕〔二〕 毘揭智〔三〕 毘揭荼伐底〔四〕 莎訶〔五〕
After bathing, discard the used aromatic water and the food offered at the ritual ground into a river or pond, and gather away every other item. The bather changes into clean clothing, leaves the ritual ground, and enters a clean room. The master presiding over the formula instructs that person to form a vast vow: from this time forward forever to sever every evil, constantly to cultivate every good Dharma, and to give rise to great compassion for all sentient beings. The scripture says that through these causes and conditions the person will obtain measureless merit in accordance with his or her wholesome aspirations.
The goddess explains the benefits in verse. Some sentient beings suffer from illness and remain uncured despite using many prescriptions. If they follow the bathing rite above, recite this scripture, concentrate day and night without distraction, recollect it single-mindedly, and earnestly give rise to faith, all suffering from illness will be removed. They will also leave poverty behind and have sufficient treasures. The stars in the four directions, the sun, and the moon will protect them through divine power and lengthen their lives. Auspiciousness, security, and merit will increase, while calamities and dangers will all be dispelled.
Next, recite the body-protection formula twenty-one times. What follows again transmits only the original sound transcription, without translation or regularization of its graphs:
『呪音寫，不譯。』
「怛姪他 三謎 毘三謎 莎訶 索揭滯毘揭滯 莎訶 毘揭茶〔亭耶反〕伐底 莎訶娑揭囉 三步多也莎訶 塞建陀 摩多也莎訶 尼攞建佗也 莎訶 阿鉢囉市哆 毘𠼝耶也 莎訶 呬摩槃哆 三步多也 莎訶 阿儞蜜攞 薄怛囉也 莎訶 南謨薄伽伐都 跋囉甜摩寫莎訶 南謨薩囉酸〔蘇活〕底 莫訶提鼻裔莎訶 悉甸覩漫〔此云成就我某甲〕曼怛囉鉢拖莎訶 怛喇覩仳姪哆 跋囉甜摩奴末覩 莎訶」
〔Section §3〕 The Goddess Exhorts Practice; the Buddha Praises and Commands Her
After explaining the bathing rite, ritual ground, and formulas, the Goddess of Great Eloquence again came forward and bowed at the Buddha’s feet. She said: “World-Honored One, whether a bhikṣu, bhikṣuṇī, upāsaka, or upāsikā receives and upholds, recites, writes, and circulates this wondrous king of scriptures and acts according to what it teaches, whether that person is in a city, village, open wilderness, mountain forest, or dwelling of monks or nuns, I will lead my retinue, play heavenly music, go to that place, and give protection.”
The scripture lists what she will remove one item at a time: every kind of illness and pain, strange portents appearing as meteors, epidemics, conflict, detention under royal law, evil dreams, obstructions caused by harmful spirits, sorcery, and oppressive spells. The goddess will extinguish all these obstructions and benefit the scripture’s upholders. She will also enable the four classes and all listeners swiftly to cross the great ocean of birth and death and never turn back from awakening.
After hearing this, the Buddha praised her: “Excellent, excellent! Goddess, you can bring peace, happiness, and benefit to measureless and boundless sentient beings. The fruits obtained from your proclamation of these divine formulas, aromatic water, and ritual-ground procedures are inconceivable. You should protect this supreme king of scriptures, keep it from disappearing, and cause it always to circulate.” The Goddess of Great Eloquence bowed at the Buddha’s feet and returned to her original seat.
〔Section §4〕 Kauṇḍinya Praises and Invites; the Goddess’s Formula and Practice
At that time, the brahmin Dharma Master Predictions Kauṇḍinya, empowered by the Buddha, praised and invited the Goddess of Eloquence before the assembly. He praised her as intelligent, courageous, and diligent, worthy of offerings from humans and gods. Her fame fills the world and she can fulfill the aspirations of all sentient beings. She relies upon an excellent dwelling atop a high mountain, thatches grass to make a hut, and habitually knots soft grass into clothing. Wherever she dwells, she commonly stands with one foot raised. The assembled gods all come together to praise and invite her with one mind. Kauṇḍinya prays that the goddess of wisdom and eloquence will give subtle words to every sentient being.
The Goddess of Eloquence accepts the invitation and proclaims the following formula. Its sound transcription and every original interlinear note are copied in full:
『呪音寫，不譯。』
「怛姪他慕囇只囇 阿伐帝〔貞勵〕阿伐吒伐底〔丁里，下同〕馨遇㘑名具㘑 名具羅伐底 鴦具師 末唎只三末底 毘三末底惡近〔入〕 唎莫近唎怛囉只 怛囉者伐 底質質哩室里蜜里 末難地 曇〔去〕末唎只 八囉拏畢唎裔 盧迦逝瑟跇〔丑世反〕 盧迦失囇瑟耻 盧迦畢唎裔 悉馱跋唎帝 毘麼目企〔輕利反〕輸只折唎 阿鉢唎底喝帝 阿鉢喇底喝哆勃地 南母只 南母只 莫訶提鼻鉢喇底近〔入〕唎昬〔火恨〕拏〔上〕南摩塞迦囉 我某甲勃地 達哩奢呬 勃地 阿鉢喇底喝哆 婆〔上〕跋覩 帀婆謎毘輸姪覩 舍悉怛囉輸路迦 曼怛囉畢得迦 迦婢耶地數 怛姪他 莫訶鉢喇婆鼻 呬里蜜里呬里蜜里 毘折喇覩謎勃地 我某甲勃地輸提 薄伽伐點 提毘焰 薩羅酸〔蘇活〕點〔丁焰反〕羯囉〔魯家〕滯雞由囇雞由囉末底 呬里蜜里呬里蜜里 阿婆訶耶弭 莫訶提鼻勃陀薩帝娜 達摩薩帝娜 僧伽薩帝娜因達囉薩帝娜 跋嘍拏薩帝娜 裔盧雞薩底婆地娜 羝釤〔引〕薩帝娜 薩底伐者泥娜阿婆訶耶弭 莫訶提鼻 呬哩蜜哩呬哩蜜哩 毘折喇覩 我某甲勃地 南謨薄伽伐底〔丁利反〕莫訶提鼻 薩囉酸底 悉甸覩 曼怛囉鉢陀彌 莎訶」
After proclaiming the formula, the goddess praises Kauṇḍinya for seeking subtle eloquence, many jewels, supernormal powers, and wisdom on behalf of sentient beings, thereby broadly benefiting them all and swiftly realizing awakening. She instructs him to receive, uphold, and cultivate according to the following procedure.
First, master this dhāraṇī thoroughly, without error or omission. Pay homage to the Three Jewels and the assembled gods and request their empowering protection, so that wholesome aspirations may be fulfilled as one wishes. In order, pay homage to the buddhas, the jewel of Dharma, bodhisattvas, pratyekabuddhas, and the assembly of śrāvakas; then bow to Brahmā, Śakra, the four heavenly kings who guard the world, and all who constantly cultivate pure conduct, always with sincerity, earnestness, and reverence.
Second, choose a quiet wilderness place and loudly recite the preceding formula-praise procedure. Before an image of the Buddha and the gods and dragons, make offerings according to the articles one possesses. Give rise to kindness, compassion, and pity for all sentient beings. Recollect the subtle marks and excellent characteristics of the World-Honored One’s purple-gold body and focus right mindfulness without distraction. Recollect how he protects sentient beings and proclaims the teaching, enabling each to cultivate concentration according to their capacities. Carefully reflect upon the scripture’s words and meanings, then cultivate in reliance upon emptiness.
Third, sit steadily before the image of the World-Honored One with one-pointed right mindfulness, and one will obtain the samādhi of wondrous wisdom and the most excellent dhāraṇī. Recollect how the Tathāgata’s golden mouth proclaims the right Dharma and his wondrous voice disciplines humans and gods. His tongue displays rare characteristics according to conditions: broad and long, it can cover the trichiliocosm. With utmost sincerity recollect the wondrous voices of the buddhas, without fear. The buddhas all obtained this inconceivable tongue by forming vast vows. They proclaim that all dharmas have no substance that can be grasped and are unattached like empty space. The practitioner should recollect and reflect upon the voices and tongues of the buddhas and pray that what is sought will be completely fulfilled.
Fourth, if you see someone honoring the Goddess of Eloquence, or a disciple following a teacher’s instruction, transmit this secret Dharma for that person to cultivate. If the person honors, receives, and upholds it, fulfillment will follow the wholesome aspiration. One who seeks supreme wisdom should receive and uphold this Dharma single-mindedly, increasing merit, wisdom, and every quality; accomplishment is certain, so do not doubt. One who seeks wealth obtains abundant possessions, one who seeks reputation obtains renown, and one who seeks release obtains liberation. Measureless and boundless qualities are accomplished according to the wholesome aspirations formed in the mind. One who acts according to the teaching in this way will certainly succeed; do not doubt.
Fifth, in a separate clean place, put on clean clothing and establish a ritual ground according to the available space. Fill four clean vessels with delicious food and make timely offerings of incense and flowers. Hang colored silks, banners, and jeweled canopies; adorn the whole place with fragrant paste and aromatic powder; and make offerings to the Buddha and the Goddess of Eloquence. If one seeks to see the goddess’s body, that aspiration can also be fulfilled.
Sixth, recite the preceding formula before the great goddess for twenty-one days. If the goddess still has not appeared, concentrate still more deeply and continue for another nine days. If she has not appeared by the latter part of the night, seek another place of still greater purity and excellence, draw an image of the Goddess of Eloquence according to the procedure, and continue making offerings and reciting without letting the mind abandon the practice. Remain diligent by day and night. Benefit for oneself and others will then be inexhaustible, and the fruit obtained should also be given to every sentient being; each wholesome aspiration will be accomplished. If the aim is still not fulfilled, invoke earnestly for three months, six months, nine months, or as long as one year, never letting the mind shift. The scripture says that in the end even the divine eye and knowledge of others’ minds can be obtained.
〔Section §5〕 Praise According to Conventional Truth and Formula-Praise
After hearing these words, Kauṇḍinya rejoiced and exulted, praising them as unprecedented. He told the assembled humans and gods to listen single-mindedly, for he would now praise the supremely subtle Goddess of Eloquence according to conventional truth.
He first pays homage to the goddess called Naluoyan and praises her sovereignty in the world, explaining that these praises follow what ancient seers taught. She brings auspiciousness to fulfillment and security to the mind, possessing intelligence, modesty, and renown. Like a mother, she gives birth to and nurtures the world; courageous, she constantly practices great diligence. Wherever armies meet in battle, she is always victorious. She nurtures and disciplines sentient beings with a compassionate and patient heart. She also appears as Yama’s elder sister and habitually wears blue wild-silkworm cloth.
She can display beautiful or ugly features, and even her eyes can frighten those who see them. She has measureless excellent practices transcending the world, and all who take refuge in her are gathered in. She may dwell on steep cliffs, in deep pits and caves, beside rivers, or among great trees and forests. Even people living wild in the mountains constantly honor her. People make banners from peacock feathers, while she always guards the world. Lions, tigers, and wolves surround her; cattle, sheep, chickens, and other creatures remain beside her. A great bell is shaken and sounds, and the assembly on Mount Pinduo can hear it.
At times she holds a trident, her hair arranged in a round topknot, while sun and moon banners are always held to either side. On the ninth and eleventh days of the dark fortnight, people should make offerings to her. At times she appears as the great goddess Posu. Seeing sentient beings in conflict, she constantly holds pity in her heart. Among all sentient beings she observes, the goddess is supreme and none surpasses her. As an expedient, she manifests as the joyful cowherd girl and is always victorious when fighting the assembly of gods. She can remain in the world for a long time, both gentle and patient and fiercely violent in appearance.
She understands the four sciences of the great brahmins and also comprehends transformations, formula methods, and related arts. Sovereign among divine seers, she can be seed and can be earth. Whenever goddesses gather, she arrives at the proper time, like the sea’s tides never missing their time. Among assemblies of dragons and yakṣas she is foremost and can discipline them. Among women her pure conduct is most immaculate, and her words are like those of the world’s sovereign. In a royal palace she is like an unstained lotus; at a river crossing she is like a bridge and raft on which one can pass.
Her face is like the full moon. Complete in great learning, she can serve as everyone’s support. Her eloquence rises above others like a mountain peak; those who recollect her obtain a refuge like an island. Asuras and the assembled gods together proclaim her qualities, and even thousand-eyed Śakra regards her with earnestness. Whatever sentient beings seek, she enables them swiftly to accomplish. She also makes them intelligent and eloquent, complete in great learning and retention, foremost upon the earth. Throughout worlds in the ten directions she is like a great lamp, constantly shining everywhere. Spirits, ghosts, birds, and beasts can likewise fulfill what they seek.
Among women she is like a mountain peak and, like the ancient seers, has long remained in the world. She is also like the maiden goddess, constantly free from desire, speaking truthfully like the great sovereign of the world. She universally sees every different class throughout the world, including the palaces of the gods of the desire realm. The goddess alone is honored as supreme; no sentient being can be seen to surpass her. When beings encounter terror in battle, fall into a fire pit, meet danger at a river crossing or from thieves, she can remove their fear. If they are bound in fetters under royal law or enemies plot to kill them, single-mindedness without wavering ensures release from sorrow. She protects good people and evil people alike, compassionate and merciful, constantly present. Kauṇḍinya therefore bows and takes refuge in the great goddess with utmost sincerity.
Kauṇḍinya then praises the goddess with stanzas that are simultaneously formula and praise. Layer by layer they honor her as the world’s honored one and supreme among mothers; her eyes like blue lotus leaves; the light of her merit and wisdom like a priceless maṇi jewel; her true qualities like a pure lotus; a lion among beasts; her eight arms holding bow, arrow, sword, lance, axe, long pestle, iron wheel, and noose; her face like the full moon; and her unobstructed, harmonious words. They also say that the wholesome aspirations of sentient beings may be fulfilled as recollected and that Śakra and the gods honor and praise her. According to the scripture’s interlinear note, one who upholds the formula must first recite the complete formula-praise. The entire passage is therefore preserved in its original graphs:
『呪頌原字，不改。』
「敬禮敬禮世間尊，於諸母中最為勝；三種世間咸供養，面貌容儀人樂觀。種種妙德以嚴身，目如脩廣青蓮葉；福智光明名稱滿，譬如無價末尼珠。我今讚歎最勝者，悉能成辦所求心；真實功德妙吉祥，譬如蓮花極清淨。身色端嚴皆樂見，眾相希有不思議；能放無垢智光明，於諸念中為最勝。猶如師子獸中上，常以八臂自莊嚴；各持弓箭刀矟斧，長杵鐵輪并羂索。端正樂見如滿月，言詞無滯出和音；若有眾生心願求，善事隨念令圓滿。帝釋諸天咸供養，皆共稱讚可歸依；眾德能生不思議，一切時中起恭敬。「莎訶〔此上呪頌是呪亦是讚，若持呪時必先誦之〕—the transmitted mantra-praise and its interlinear note, retained verbatim.
To invoke the Goddess of Eloquence, follow the words of this formula-praise and recite them with sincerity in the purity of early morning. The scripture says the matter sought can then be fulfilled according to one’s intent. The Buddha therefore praised Kauṇḍinya: “Excellent, excellent! You can benefit sentient beings in this way, give them peace and happiness, praise the goddess, and request her protection. The merit obtained is boundless.”
Fascicle boundary: “The Goddess of Great Eloquence, Chapter Fifteen, Part Two”
〔Section §6〕 Part Two: True Speech and Invoking Empowerment from Every Class
After delivering the preceding praise and formula-praise procedure, Kauṇḍinya told the assembly: “If you wish to invoke the Goddess of Great Eloquence’s compassionate protection so that in this life you obtain unobstructed eloquence, intelligence and great wisdom, skillful words, broad and extraordinary talent, and the effortless accomplishment of debate and literary ornament without doubt or obstruction, you should invoke her in this way with utmost sincerity and earnestness.”
The passage first preserves the transmitted words of homage and true-speech vow without translating the sound transcription separately:
『請召原字；音寫不譯。』
「南謨佛陀也！南謨達摩也！南謨僧伽也！南謨諸菩薩眾、獨覺、聲聞一切賢聖！過去現在十方諸佛，悉皆已習真實之語，能隨順說當機實語，無虛誑語，已於無量俱胝大劫常說實語，有實語者悉皆隨喜；以不妄語故，出廣長舌能覆於面，覆贍部洲及四天下，能覆一千、二千、三千世界，普覆十方世界，圓滿周遍，不可思議，能除一切煩惱炎熱。敬禮敬禮一切諸佛如是舌相，願我某甲皆得成就微妙辯才，至心歸命。—the transmitted invocation and true-speech vow, retained verbatim.
In vernacular terms, the invoker first pays homage to the Buddha, Dharma, and Saṅgha, then to bodhisattvas, pratyekabuddhas, śrāvakas, and every noble one. The buddhas of past and present throughout the ten directions have cultivated true speech. They speak appropriate truth according to sentient beings’ capacities and are free from falsehood. Throughout measureless koṭis of great eons, they have constantly spoken truth and rejoiced in all who speak truth. Because the buddhas do not speak falsely, they display broad and long tongues that can cover their faces, Jambudvīpa and the four continents, one, two, and three thousand worlds, and all worlds throughout the ten directions—completely pervasive, inconceivable, and able to remove the burning heat of every affliction. The invoker repeatedly bows to these tongues of the buddhas, takes refuge with utmost sincerity, and vows to accomplish wondrous eloquence as well.
Next, homage is paid and wondrous eloquence is invoked one class at a time: the buddhas, great bodhisattvas, noble pratyekabuddhas, the four approaches and four fruits, speech concerning the four noble truths, right conduct and right view, sages in Brahmā’s assembly, the Great Goddess Wuma, the god Sijiantuo, King Manasi, the intelligent goddess of night, the four great heavenly kings, the divine prince Shanzhu, Vajrapāṇi Lord of Secrets, the god Feishuinü, the Goddess Pimo, the deity Shishu, the Goddess Shili, Shiliduomo, the words of Xili, the mothers and great mothers, Mother Helidi, yakṣa deities, and kings throughout the ten directions. May the excellent wholesome deeds of these noble ones, gods, and spirits assist the invoker and enable him or her to obtain inexhaustible wondrous eloquence.
Homage is then paid one by one to ten qualities: those free from deception, those liberated, those free from desire, those who have relinquished the hindrances, those whose minds are pure, those possessing light, those who speak truthfully, those without residual dust, those abiding in ultimate meaning, and leaders of the assembly. Homage is again paid to the Goddess of Eloquence, asking her to make one’s words unobstructed.
The prayer next asks: may everything sought be swiftly accomplished; may the body be free from illness and constantly secure, and may life be lengthened; may one understand every science and formula, diligently cultivate the path of awakening, broadly benefit sentient beings, and quickly accomplish what is sought in the mind. The invoker declares that this speech is true and not deceptive and asks the Goddess of Great Eloquence to bring it to fulfillment. May the goddess come, make the words unobstructed, swiftly enter one’s body and mouth, and make wisdom sharp and eloquence complete. May the tongue faculty obtain the Tathāgata’s eloquence, using the power of speech to discipline sentient beings; may every statement accomplish its purpose, cause listeners to become respectful, and keep what is done from being fruitless.
The vow then invokes the goddess through her own true speech: if the eloquence sought is not accomplished, the goddess’s true words would become false. Even someone who has committed an immediate offense can still be disciplined by the Buddha’s words; arhats also speak words of gratitude. Śāriputra and Maudgalyāyana are foremost among the World-Honored One’s śrāvakas. May all these true statements accomplish what is sought. The invoker summons every śrāvaka of the Buddha, asking them to come quickly and accomplish the aspiration, so that the true words expressing what is sought do not become false.
Those invoked begin with the Heaven of the Ultimate Form and the Pure Abodes, including Great Brahmā, Brahmā’s ministers, all assemblies of Brahmā kings, the lords of the Sahā world throughout the trichiliocosm, and their retinues. May all who are summoned compassionately descend and gather the invoker in with pity. Next come the gods of Mastery over Others’ Creations, Delight in Creation, the Tuṣita assembly together with Maitreya who will become the next buddha, the Yāma gods, the gods of the Thirty-Three, the assembly of the four great kings, and every god. The deities of earth, water, fire, and wind are also invoked, together with those dwelling on Mount Sumeru, the deities of the seven seas and mountains and their retinues, Mancai, Wuding, the sun and moon, and every star. May these gods bring security to the world. The scripture also says that they do not delight in creating harmful karma.
Homage is then paid to Hārītī and her youngest and most beloved child. Assemblies of gods, dragons, yakṣas, gandharvas, asuras, kiṃnaras, and mahoragas are invoked. Relying upon the World-Honored One’s power, the practitioner calls to each assembly, asking them to bring forth compassion and grant unobstructed eloquence. Among all humans and gods, whoever knows the thoughts of others is likewise asked to lend divine power and give wondrous eloquence. The request extends even to every kind of living being throughout empty space and the Dharma realm: may all grant wondrous eloquence.
This long passage does not collapse the names into a generic collective. It forms vows by class and invokes assistance layer by layer: first the true speech and tongues of the buddhas as the root, then noble ones, gods, spirits, the eight classes, humans and gods, and living beings throughout the Dharma realm together. What is sought throughout is unobstructed speech, accomplishment of wholesome aspirations, diligent cultivation of awakening, and broad benefit for sentient beings.
〔Section §7〕 The Goddess Confirms and Exhorts; the Buddha Praises
After hearing the invocation, the Goddess of Eloquence praised Kauṇḍinya: “Excellent, great being! If a man or woman receives and upholds these formulas and formula-praise according to the procedures explained above, pays homage to the Three Jewels, and abides in right mindfulness with sincere devotion, what is sought will not be fruitless. If that person further receives, upholds, and recites this wondrous Sūtra of Golden Light, every wholesome aspiration will be realized and swiftly accomplished; those without utmost sincerity are excluded.” Kauṇḍinya felt deep joy, reverently joined his palms, and accepted her words.
The Buddha finally praised the Goddess of Great Eloquence: “Excellent, excellent! Good Goddess, you can cause this wondrous king of scriptures to circulate and protect all who uphold it. You can benefit every sentient being and bring them peace and happiness. By proclaiming this Dharma and giving inconceivable eloquence, you obtain measureless merit. All who have aroused the mind of awakening can swiftly proceed toward awakening.”
人會在什麼時候失去言語？有時不是沒有話，而是記得字、接不起句；有時能把句子說完，卻沒有真正明白其中的義；有時理解了，臨到眾前又不能清楚表達。〈大辯才天女品〉從這個極平常也極關鍵的困境開始：當一位法師要使經典在世間不致隱沒，什麼能護住他的記憶、理解與言說？
本品的回答，逐層擴大。辯才先是說法者不忘文字句義的能力，隨即成為聽者理解論說、出離生死的智慧；再經洗浴、壇場與發願，落到斷惡、修善、大悲；又經寂靜、正念、空性與真實語，回到言說自身的根。到了卷末，所請的不再只是『讓我會說』，而是願一切聖眾、諸天與含生共同使言詞成為利益眾生的力量。辯才若沒有受持、正念與慈悲，就只剩機巧；本品所鋪陳的，正是言語如何重新接回法、心與眾生。
〔科§1〕益持說與聞學者
大辯才天女從座位起身、頂禮佛足，首先把所護之人放在經典的流通現場：有人正在宣說《金光明最勝王經》。她願意增益法師的智慧，莊嚴其言說；若法師忘失經中的文字、句子或義理，她便使之重新憶持，能夠開悟，得到總持而不受障礙。
這裡的辯才不是憑空生出華麗辭藻。它緊靠三件事：記得所傳的字，貫通字句所承載的義，能把所明白的法說出來。忘失被補回，不是為了顯示一個人記性過人，而是因為經典要經由他的身口繼續流傳。天女接著說，要使這部經在贍部洲廣行而不迅速隱沒，便把一個人的言說放進經典住世的長路中。
護持也不止於說者。無量有情得聞經典後，將得敏捷而無盡的辯才與大智慧，善解各種論說和技藝，並由聞法趣向出離生死與無上菩提；現世的壽命和生活資具也得到增益。說者、所說之經與聽者因此成為一條相續：說者不忘，經典不隱；經典不隱，聽者才有得聞、理解與出離的可能。辯才的第一個方向，不是讓一個聲音壓過別人，而是使法在說與聽之間不斷裂。
〔科§2〕洗浴呪藥方軌
經文忽然從言說轉入身體：惡星災變、星屬相違、疫病、鬥爭戰陣、惡夢鬼神、蠱毒厭魅與呪術起屍，都可能成為持經、聽經者的障難。天女因此說明洗浴法，列出三十二味香藥，要求等分搗篩，以呪加持；又建立八肘壇場，布花、置金銀器、乳蜜與美味，安排四門守護、四童子持瓶，焚香奏樂，懸掛幡蓋，安置明鏡、刀箭、大盆與漏板，最後以香末和湯。
這一大段極其具體。經先令香末受持一百零八遍，再以呪結界；入壇後，呪水三七遍灑向四方，呪香湯一百零八遍，四周安幔，然後洗浴。洗畢，香湯與供食棄入河池，其他物品收攝；行者換淨衣、入淨室。物料、位置、次第與數目共同構成可實行的方軌。
然而，洗浴的收束並不在身體洗淨。呪師要教行者發起廣大誓願：永斷一切惡，恆修一切善，對所有有情生起大悲心。壇場若只留下香氣而沒有斷惡，香湯若只洗去塵垢而沒有修善，儀式就尚未走到經文自己安置的終點。身體從壇中出來，心則要從惡行轉向善行，再從自己的安穩轉向一切有情。
利益偈也沿著這條線說：久病而方藥不效者，若依法洗浴又讀誦經典，日夜專念、殷勤生信，病苦得除；貧窮得解，財寶具足；星辰日月護持，壽命延長；吉祥、安穩、福德增長，災變厄難消除。經沒有把洗浴孤立成一個物質程序，而使它與讀誦、專念、信心和發願相連。
〔科§3〕天女勸行與佛讚勅
說完壇場與呪法，天女再次禮佛。她所護的四類受持者一一列出：出家男子、出家女人、在家男子、在家女人。受持也不只一種形式，包括讀誦、書寫、流布與依教而行。所在地同樣不限寺院：城邑、聚落、曠野、山林與僧尼住處，都是經典可能被受持、也需要被護持的地方。
天女願意帶領眷屬、奏天樂前往擁護，除去疾病、流星變怪、疫疾、鬥爭、王法拘繫、惡夢、惡神、蠱道與厭術等障礙。她所願饒益的，不只四眾持經者，也包括聽聞經典的人；要使他們迅速渡過生死大海，於菩提不退。前一節的河池承接洗浴餘水，這一節卻出現更大的海：真正要渡過的，是生死本身。
佛陀讚歎她能安樂、利益無量有情，也肯定神呪、香水和壇場法式所得果報不可思議；隨後把護持的重心再度落回經王，勅令天女使它不隱沒、恆常流通。於是，除難、安樂與護經不是三件各自分離的事：人得安穩，才有條件受持；受持者不退，經典才在人間繼續發聲；經典繼續流傳，又使更多人有機會聞法渡海。
〔科§4〕憍陳如讚請；天女呪與修法
憍陳如承佛威力，在大眾前讚請天女。他所描繪的形象既高遠又苦行：天女住在高山頂，以茅草為屋、柔草為衣，常翹一足；諸天集會，請她把智慧與微妙言詞施給眾生。天女接受祈請，先說長呪，隨後才解釋修習法式。所求有辯才、珍寶、神通、智慧，方向則是廣利一切、速證菩提。
修法先從『不錯』開始：陀羅尼要誦得純熟，沒有謬誤與遺漏。接著歸敬三寶、諸天、菩薩、獨覺、聲聞、梵王、帝釋、四天王和修梵行者。然後到寂靜蘭若處，在佛像與天龍前隨力供養，對一切眾生發起慈悲哀愍；繫念世尊紫金色身，使心正念不亂，思惟教法如何隨根機令人習定，也善思句義、依空性修習。
這一段使辯才的內在條件漸次顯出。先有不忘失，才有可依的語；先有歸敬，便不把能力據為己有；先對一切眾生生慈悲，言說才有真正的對象；先使心不亂、善思句義，才不致有聲無義；再依空性而修，便不把所說、能說與所得辯才執成固定自體。
行者在世尊形像前一心安坐，求得妙智三摩地與最勝總持；又憶念如來的妙音、廣長舌相與弘願。經以虛空譬喻諸法無所著，卻沒有讓言語因此沉默：正因不著，才繫念諸佛音聲與舌相，願自己的言說也能圓滿利益。空性在此不是撤回眾生之前，而是清除言說中的自我攀附。
其後，方法又回到傳授與長時實行。見人供養天女，或弟子隨順師教，便可授法使其修學；求智慧、財富、名聲或出離者，都應一心受持。行者著淨衣、設壇、置四淨瓶、供香花、懸幡蓋、供養佛與天女；再以三七日、九日、三月、六月、九月乃至一年為次第，殷勤求請而不懈怠。所得果報還要施給群生。求法的時間可以延長，利他的方向卻始終不改。
〔科§5〕世諦讚與呪讚
憍陳如聞法歡喜，轉而依世諦讚歎天女。二十二頌展現的形象極多：她自在、吉祥、聰明、慙愧、勇猛、慈忍；既能在軍陣得勝，也能長養調伏；住山巖、洞窟、河邊、大樹與叢林，受山野之人供養，為師子虎狼所繞，也與牛羊雞等相依。她能和忍，也能顯得暴惡；通達四明、幻化與呪法；在天女、龍神、藥叉中居首，又像種子與大地，成為生長和承載的根基。
讚中最值得留心的，不是哪一個形相才是她的『真形』，而是這些形相如何回應眾生處境。她在王處如蓮花，在河津如橋栰；面如滿月，多聞可依；辯才如高峯，憶念者以她為洲渚；在十方世界如大燈普照。戰陣、火坑、河津、盜賊、王法與怨讎，都是眾生會失去安穩、甚至失去生命的地方；經說她能除去怖畏與憂苦。高峯讓人仰望，橋栰、洲渚與燈明卻都指向同一作用：使處在險難中的人有路、有立足處、有光。
呪讚再把形象收束於言詞。她的眼如青蓮葉，福智光明如無價末尼珠，真實功德如清淨蓮花；她如獸中師子，以八臂執持弓、箭、刀、矟、斧、長杵、鐵輪和羂索；面貌如滿月，言詞無滯而發出和雅之音。這裡的武具與和音並列，威力與辯才沒有彼此取消：所護的是善事，所圓滿的是眾生正當的願求。經最後勸人在清晨清淨至誠誦持，佛陀也讚憍陳如能利益眾生、施與安樂。
之一到此收束。卷帙雖換，讚請之事仍繼續；下一節由『世諦之讚』轉入『真實之語』，不是另一品的開始。
〔科§6〕之二：真實語與諸類請加
憍陳如先說明所求：現世得到無礙辯才、聰明大智、巧妙言詞、博綜奇才，使論議與文飾隨意成就而沒有疑滯。祈請卻不直接從自己的口才開始，而先歸敬三寶、菩薩、獨覺、聲聞和一切賢聖，再憶念過去、現在十方諸佛長劫修習真實語，不說虛誑。廣長舌相能覆面、贍部洲、四天下、三千世界乃至十方世界，正是以不妄語為所由；它又能除一切煩惱炎熱。求辯才者先敬禮這一舌相，也就先把自己的言說置於真實不妄的尺度下。
接下來的請加極其廣大。先敬禮諸佛、菩薩、獨覺、四向四果、四諦、正行正見，再逐一請梵眾諸仙、大天烏摩、塞建陀、摩那斯、夜天、四天王、善住天子、金剛密主、吠率怒、毘摩、侍數、室唎、室唎末多、醯哩、諸母大母、訶哩底、藥叉與十方諸王的妙辯才。祈請者不把辯才宣稱為自己單獨造成的才能，而願一切殊勝善業共同資助。
十個敬禮又把所求言詞安放在十種德相之前：不欺誑、解脫、離欲、捨纏蓋、心清淨、有光明、說真實語、無塵習、住勝義、作大眾主。隨後的願文才求無病、安穩、長壽，通達明呪，勤修菩提，廣益群生；求天女使言語無滯、智慧辯才入於身口，舌根得如來辯，以語言威力調伏眾生，使聽者恭敬、所作不空。
祈請繼續向上遍及色究竟、淨居、大梵、梵輔與三千世界主，向欲界諸天展開；又向地水火風神、妙高山與七海山神、日月星辰展開；再及鬼子母與愛兒、天龍藥叉、乾闥、阿蘇羅、緊那羅、莫呼洛伽，一切能知他心的人天，乃至盡虛空、遍法界的一切含生。言語從一人的舌根發出，願心卻要容納法界含生。這正是本品把『我的辯才』一層層打開的方法：真實語是根，菩提道是方向，廣益眾生是所為。
〔科§7〕天女印勸與佛讚
天女印可這一祈請，說男子、女人若依呪與呪讚、法式受持，歸敬三寶、虔心正念，所求不會徒然；若又受持讀誦這部經，願求都能迅速成就。經在此留下明確界線：不至心者除外。從品初的法師忘失，到品末的虔心正念，護持沒有取代人的用心；天女能加被，行者仍須受持、讀誦、依式、歸敬與至誠。
佛陀最後所讚的，也不只是一個人終於能言善辯。祂讚天女流布經王、擁護持經者、利益一切眾生、使人安樂；她施與不可思議的辯才，所得福德無量，發心者因此迅速趣向菩提。由此回望全品，辯才有一條清楚的歸路：不忘字句，是為了護經；護經，是為了使眾生得聞；得聞與能說，都要回到真實、大悲與菩提。真正無礙的，不是永遠有話可說，而是言語不再被遺忘、虛誑與自利截斷。
以唯識之眼：鏡非經
以上七節只順義淨本自身所說。以下借慧沼《金光明最勝王經疏》作一面唯識旁鏡；鏡能照出句間結構，卻不是經文源頭。凡四辯配當、三大段、八分洗法等，都是疏家的判釋，不能倒寫成天女親口明列。
慧沼先把本品放在增福智四品之首：辯才、衣服、飲食、智慧依次承接〔T39n1788 0301b01〕。就品初而言，他把言說之辯、文字句義、開悟與總持照作四無礙辯，又說解是通了四種無滯，辯是說出四種無滯；解與辯彼此依藉，同以慧為體〔T39n1788 0301b27〕。這一鏡讀讓『能記』與『能說』不再分家：辯須依解而起，解也由辯得以彰顯。但四辯是慧沼所配，經只直說智慧、言辯、憶持、開悟與總持。
對洗浴長段，慧沼分為列方、搗篩、呪藥、壇場、香湯、結界、洗法、洗竟八分〔T39n1788 0302b21〕；浴後斷惡、修善、大悲，又被他照成自利、利他與得果〔T39n1788 0303a12〕。這面鏡使繁密物件顯出行程，卻沒有把香藥變成唯識義理。科判顯出從備物到發願的次第；香藥、呪音與法式本身仍是經文所列的修法。
同一疏中也保存不只一條讀法。『大辯才』之名，一讀以總持為因、所持四法為果，從勝果立名；另一讀以辯為利他、持為自利，從利他之勝立名〔T39n1788 0301c02–0301c03〕。天女在求辯之外兼讚餘法，一讀仍歸所求之辯，一讀則說由辯而得其餘、因果通讚〔T39n1788 0304a26〕。求法時限不同，疏又並列根有上中下、障有輕重、宿智有多少三種可能〔T39n1788 0304c28〕。這些異解並存，正提醒鏡義自身也不必壓成單線答案。
之二的『梵眾諸仙』，疏中也並存梵眾就是離欲仙人、梵天與仙各別兩讀；『斯等』則並存其餘阿羅漢、前列二十二類辯才兩解〔T39n1788 0307a01、0307b21〕。
再把三家放在旁邊。智顗《金光明經文句》依曇無讖本，把辯才開作小、無量、雙、大四種，又將短品分為加益法師、加於化道、加於聽者三層〔T39n1785 0076a27〕。吉藏《金光明經疏》同依舊本，先從後續四品看辯才、資財、飲食、智慧如何利益弘法者，再於本品分利益說者與利益聽眾〔T39n1787 0168a03〕。知禮《金光明經玄義拾遺記》不作本品逐句疏，只在玄義層說諸菩薩天神護持、饒益說聽之人，使經王流通〔T39n1784 0014b18〕。三家所據文本與觀察層次不同，並錄而不判。
由這面鏡回到經文，辯才便呈現三重相續：慧照使解與說相依，總持使字句不失，大悲使言語不困在自利。古疏或從四辯照，或從說者、化道、聽者照，或從護持流通照；諸鏡不同，經中的重心仍清楚——願真實之語經由受持者的身口，成為眾生渡海的橋栰。這也是本品留給後品的承衍：護法不只守住文字，而要使文字在安樂、資具、聞思與菩提行中繼續活著。
When does a person lose speech? Sometimes the words remain but cannot be joined into sentences. Sometimes the sentences can be completed, yet their meaning has not truly been understood. Sometimes understanding is present, but before an assembly it cannot be expressed clearly. The Goddess of Great Eloquence begins from this ordinary yet decisive difficulty: when a Dharma teacher must keep a scripture from disappearing in the world, what can protect his memory, understanding, and speech?
The chapter’s answer expands one layer at a time. Eloquence first means that the teacher does not forget the scripture’s words, sentences, and meanings. It immediately becomes the listener’s wisdom for understanding discourses and leaving birth and death. Through bathing, the ritual ground, and the formation of vows, it then comes to severing evil, cultivating good, and great compassion. Through quietude, right mindfulness, emptiness, and true speech, it returns to the root of speech itself. At the end of the fascicle, the request is no longer merely “make me able to speak,” but that all noble ones, gods, and living beings together make words a power that benefits sentient beings. Without receiving and retaining, right mindfulness, and compassion, eloquence is no more than cleverness. What this chapter unfolds is precisely how speech reconnects with Dharma, mind, and sentient beings.
〔Section §1〕 Benefiting Those Who Uphold and Teach and Those Who Hear and Learn
The Goddess of Great Eloquence rises from her seat and bows at the Buddha’s feet. She first places those she protects within the living transmission of scripture: someone is proclaiming The Sūtra of Golden Light, the Supreme King. She vows to increase the Dharma teacher’s wisdom and adorn his speech. If he forgets any of the scripture’s words, sentences, or meanings, she will enable him to remember and retain them again, awaken to understanding, and obtain retention without obstruction.
Eloquence here does not produce ornate language out of nothing. It rests closely upon three things: remembering the words transmitted, comprehending the meaning borne by those words and sentences, and being able to speak the Dharma one has understood. What was forgotten is restored not to display one person’s exceptional memory, but because the scripture must continue to be transmitted through his body and speech. The goddess next says that the scripture should circulate widely in Jambudvīpa without quickly disappearing, placing an individual’s speech within the long path of the scripture’s remaining in the world.
Protection does not stop with the speaker. After measureless sentient beings hear the scripture, they will obtain swift and inexhaustible eloquence and great wisdom, understand many discourses and arts, and through hearing the Dharma proceed toward leaving birth and death and unsurpassed awakening. Their present lifespan and means of sustaining life will also increase. Speaker, spoken scripture, and listener thereby form one continuity: when the speaker does not forget, the scripture does not disappear; when the scripture does not disappear, listeners may hear, understand, and find release. Eloquence’s first direction is not to let one voice overpower others, but to keep the Dharma from breaking between speaking and hearing.
〔Section §2〕 The Procedures for Bathing, Formula, and Medicines
The scripture suddenly turns from speech to the body. Calamities from malign stars, conflict among the stars governing one’s birth, epidemics, quarrels and battle, evil dreams and spirits, poisons and oppressive spells, and necromantic formulas that animate corpses may all obstruct those who uphold and hear the scripture. The goddess therefore explains a bathing rite. She lists thirty-two aromatic medicines, requires equal portions to be pounded and sifted, and has the medicines empowered with a formula. She then establishes an eight-cubit ritual ground, scatters flowers, places gold and silver vessels, milk, honey, and fine foods, stations guardians at the four gates and four children holding vessels, burns incense, plays music, hangs banners and canopies, sets out a bright mirror, knives, arrows, a great basin, and a perforated board, and finally mixes the aromatic powder with hot water.
This long passage is exceptionally concrete. The scripture first has the aromatic powder empowered 108 times, then establishes the boundary with a formula. After entering the ritual ground, the practitioner empowers water twenty-one times and scatters it in the four directions, empowers the aromatic water 108 times, encloses the four sides with curtains, and bathes. Afterward, the aromatic water and offered food are discarded in a river or pond while the other objects are gathered away. The practitioner changes into clean clothes and enters a clean room. Materials, locations, sequence, and numbers together form an actionable procedure.
Yet the bath does not end with the body becoming clean. The master of the formula instructs the practitioner to form a vast vow: forever to sever every evil, constantly to cultivate every good, and to give rise to great compassion for all sentient beings. If the ritual ground leaves only fragrance but not the severing of evil, or if the aromatic water removes only dust but does not cultivate goodness, the rite has not reached the endpoint established by the scripture itself. The body leaves the ritual ground; the mind must turn from harmful action toward good action and then from its own security toward all sentient beings.
The benefit verses follow the same line. If someone long ill has not been cured by prescriptions, bathing according to the rite and reciting the scripture while concentrating day and night and earnestly giving rise to faith removes the suffering of illness. Poverty is relieved and treasures become sufficient. The stars, sun, and moon protect the practitioner and lengthen life. Auspiciousness, security, and merit increase while calamities and dangers disappear. The scripture does not isolate the bath as a material procedure, but joins it to recitation, concentration, faith, and vows.
〔Section §3〕 The Goddess Exhorts Practice; the Buddha Praises and Commands Her
After explaining the ritual ground and formula procedures, the goddess again bows to the Buddha. She lists each of the four classes of upholders she protects: monastic men, monastic women, laymen, and laywomen. Upholding also has more than one form: it includes receiving and retaining, reading and reciting, writing, circulating, and acting according to the teaching. The locations are likewise not limited to monasteries. Cities, villages, wilderness, mountain forests, and dwellings of monks and nuns are all places where the scripture may be upheld and where protection is needed.
The goddess vows to lead her retinue there, playing heavenly music and giving protection. She will remove illness, meteoric portents, epidemics, conflict, detention under royal law, evil dreams, harmful spirits, sorcery, and oppressive spells. Those whom she intends to benefit include not only the four classes of scripture upholders but also those who hear it; she will enable them swiftly to cross the great ocean of birth and death and never turn back from awakening. In the preceding section, a river or pond receives the water remaining after the bath. Here a greater ocean appears: what truly must be crossed is birth and death itself.
The Buddha praises her for bringing peace, happiness, and benefit to measureless sentient beings. He also confirms that the fruits of the divine formulas, aromatic water, and ritual-ground procedures are inconceivable. He then returns the focus of protection to the king of scriptures and commands the goddess to keep it from disappearing and enable it always to circulate. Removing difficulty, bringing peace, and protecting the scripture are therefore not three separate matters. When people are secure, they can uphold it; when upholders do not retreat, the scripture continues to speak in the human world; when it continues to circulate, still more people can hear the Dharma and cross the ocean.
〔Section §4〕 Kauṇḍinya Praises and Invites; the Goddess’s Formula and Practice
Empowered by the Buddha, the brahmin Dharma Master Predictions Kauṇḍinya praises and invites the goddess before the assembly. The figure he describes is both exalted and ascetic: the goddess dwells atop a high mountain, makes a hut of thatch and clothing of soft grass, and habitually stands with one foot raised. The gods assemble and ask her to give wisdom and subtle words to sentient beings. She accepts the invocation, first proclaims a long formula, and only afterward explains the method of practice. Those who seek may seek eloquence, jewels, supernormal powers, or wisdom; their direction is broadly to benefit all, and swiftly to realize awakening.
The practice begins by avoiding error. The dhāraṇī must be recited until thoroughly mastered, without mistake or omission. The practitioner next pays homage to the Three Jewels, gods, bodhisattvas, pratyekabuddhas, śrāvakas, Brahmā, Śakra, the four heavenly kings, and practitioners of pure conduct. Then, at a quiet wilderness place, one makes offerings according to one’s means before an image of the Buddha and the gods and dragons, gives rise to kindness, compassion, and pity for every sentient being, recollects the World-Honored One’s purple-gold body, and makes right mindfulness undisturbed. One reflects on how his teaching causes people to cultivate concentration according to their capacities, carefully reflects upon the words and meanings, and cultivates in reliance upon emptiness.
This passage gradually reveals the inner conditions of eloquence. Speech upon which one can rely first requires freedom from forgetting. Homage prevents ability from being appropriated as one’s private possession. Compassion for all sentient beings gives speech a true object. An undisturbed mind and careful reflection upon words and meanings prevent sound from becoming empty of meaning. Cultivation in reliance upon emptiness prevents speaker, speech, and obtained eloquence from being grasped as fixed entities.
Before the image of the World-Honored One, the practitioner sits steadily with one-pointed mind and seeks the samādhi of wondrous wisdom and the supreme retention. The practitioner also recollects the Tathāgata’s wondrous voice, broad and long tongue, and great vows. The scripture compares all dharmas to empty space, unattached anywhere, but this does not silence speech. Precisely because of nonattachment, one recollects the voices and tongues of the buddhas and vows that one’s own speech may completely benefit others. Emptiness here is not a retreat from sentient beings but the clearing of self-attachment from speech.
The method then returns to transmission and long-term practice. When someone is seen honoring the goddess, or a disciple is seen following a teacher’s instruction, the Dharma may be transmitted for that person to cultivate. Those seeking wisdom, wealth, reputation, or release should all receive and uphold it single-mindedly. The practitioner wears clean clothing, establishes a ritual ground, places four clean vessels, offers incense and flowers, hangs banners and canopies, and honors the Buddha and the goddess. He or she then earnestly invokes without indolence for periods of twenty-one days, nine further days, three months, six months, nine months, or as long as a year. The fruits obtained must also be given to all sentient beings. The time spent seeking the Dharma may lengthen, but its direction toward benefiting others never changes.
〔Section §5〕 Praise According to Conventional Truth and Formula-Praise
After hearing the Dharma, Kauṇḍinya rejoices and turns to praising the goddess according to conventional truth. The twenty-two stanzas present many forms. She is sovereign, auspicious, intelligent, modest, courageous, kind, and patient. She can bring victory in battle, nurture, and discipline. She dwells on mountain cliffs, in caves, beside rivers, beneath great trees, and in forests. Wilderness people honor her; lions, tigers, and wolves surround her; cattle, sheep, chickens, and other creatures remain beside her. She can be conciliatory and patient, yet can also appear fierce and violent. She understands the four sciences, transformations, and formula methods. She is foremost among goddesses, dragons, and yakṣas and, like seed and earth, is the basis for growth and support.
What most deserves attention in the praise is not which appearance is her “true form,” but how these appearances answer the circumstances of sentient beings. In a royal residence she is like a lotus; at a river crossing, like a bridge and raft. Her face is like the full moon, and her learning provides support. Her eloquence is like a high peak, and those who recollect her find in her an island. Throughout worlds in the ten directions, she shines universally like a great lamp. Battle, fire pits, river crossings, thieves, royal punishment, and enemies are all places where sentient beings may lose security or even life. The scripture says she can remove fear and sorrow. A high peak draws the gaze upward, but bridge, raft, island, and lamp all point toward the same function: giving those in danger a path, a place to stand, and light.
The formula-praise gathers these appearances back into speech. Her eyes are like blue lotus leaves; the light of her merit and wisdom is like a priceless maṇi jewel; her true qualities are like a pure lotus; she is like a lion among beasts. Her eight arms hold a bow, arrow, sword, lance, axe, long pestle, iron wheel, and noose. Her face is like the full moon, and her unobstructed words issue in harmonious sound. Weapons and harmonious speech stand together here; power and eloquence do not cancel one another. What is protected is good action, and what is fulfilled is the rightful aspiration of sentient beings. The scripture finally exhorts people to recite with purity and sincerity in the early morning, and the Buddha praises Kauṇḍinya for benefiting sentient beings and giving them peace and happiness.
Part One comes to rest here. Although the fascicle changes, the work of praise and invocation continues. The next section moves from “praise according to conventional truth” to “true speech”; it does not begin another chapter.
〔Section §6〕 Part Two: True Speech and Invoking Empowerment from Every Class
Kauṇḍinya first states what is sought: unobstructed eloquence in this life, intelligence and great wisdom, skillful words, broad and extraordinary talent, and the effortless accomplishment of debate and literary ornament without doubt or obstruction. Yet the invocation does not begin directly from his own verbal ability. It first takes refuge in the Three Jewels, bodhisattvas, pratyekabuddhas, śrāvakas, and every noble one, then recollects how the buddhas of past and present throughout the ten directions cultivated true speech over long eons and spoke no falsehood. Their broad and long tongues can cover their faces, Jambudvīpa, the four continents, a trichiliocosm, and even worlds throughout the ten directions precisely because they do not speak falsely; these tongues can also remove the burning heat of every affliction. Those seeking eloquence first bow to this tongue and thereby first place their own speech under the measure of truth and freedom from falsehood.
The invocation that follows is exceedingly broad. It first honors the buddhas, bodhisattvas, pratyekabuddhas, the four approaches and four fruits, the four truths, right conduct, and right view. It then invokes, one by one, the wondrous eloquence of the sages in Brahmā’s assembly, the Great Goddess Wuma, Sijiantuo, Manasi, the goddess of night, the four heavenly kings, the divine prince Shanzhu, Vajrapāṇi Lord of Secrets, Feishuinü, the Goddess Pimo, the deity Shishu, the Goddess Shili, Shiliduomo, Xili, the mothers and great mothers, Helidi, yakṣas, and kings throughout the ten directions. The invoker does not claim eloquence as an ability produced alone, but asks all these excellent wholesome deeds to assist it.
Ten acts of homage then place the words sought before ten qualities: freedom from deception, liberation, freedom from desire, relinquishment of the hindrances, purity of mind, possession of light, true speech, freedom from residual dust, abiding in ultimate meaning, and leadership of the assembly. Only then does the vow seek freedom from illness, security, long life, understanding of sciences and formulas, diligent cultivation of awakening, and broad benefit for sentient beings. It asks the goddess to make speech unobstructed, cause wisdom and eloquence to enter body and mouth, give the tongue faculty the Tathāgata’s eloquence, use the power of speech to discipline sentient beings, make listeners respectful, and keep every action from being fruitless.
The invocation continues upward through the Heaven of the Ultimate Form, the Pure Abodes, Great Brahmā, Brahmā’s ministers, and lords of the trichiliocosm; it unfolds through the gods of the desire realm. It then extends through the deities of earth, water, fire, and wind, Mount Sumeru and the seven seas and mountains, sun, moon, and stars. It reaches Hārītī and her beloved child, gods, dragons, yakṣas, gandharvas, asuras, kiṃnaras, mahoragas, every human and god who knows others’ minds, and even every living being throughout empty space and the Dharma realm. Speech issues from one person’s tongue faculty, but the vow must hold all living beings throughout the Dharma realm. This is how the chapter opens “my eloquence” one layer after another: true speech is its root, the path of awakening its direction, and broad benefit for sentient beings its purpose.
〔Section §7〕 The Goddess Confirms and Exhorts; the Buddha Praises
The goddess confirms the invocation. She says that if a man or woman receives and upholds the formula and formula-praise according to the procedures explained, pays homage to the Three Jewels, and abides in right mindfulness with sincere devotion, what is sought will not be futile. If that person also receives, upholds, and recites this scripture, every aspiration will quickly be accomplished. The scripture sets down a clear boundary: those without utmost sincerity are excluded. From the Dharma teacher’s forgetfulness at the chapter’s beginning to sincere right mindfulness at its close, protection does not replace human intention. The goddess can empower; the practitioner must still receive and uphold, recite, follow the procedure, pay homage, and act with sincerity.
What the Buddha finally praises is not merely that one person has become eloquent. He praises the goddess for circulating the king of scriptures, protecting its upholders, benefiting all sentient beings, and bringing them peace and happiness. She gives inconceivable eloquence and gains measureless merit; those who have aroused the mind therefore proceed swiftly toward awakening. Looking back across the whole chapter, eloquence has a clear place of return: words and sentences are not forgotten so that the scripture may be protected; the scripture is protected so that sentient beings may hear; and both hearing and speaking must return to truth, great compassion, and awakening. True unobstructedness does not mean always having something to say. It means speech is no longer cut off by forgetfulness, falsehood, or self-interest.
Through the Eye of Consciousness-Only: The Mirror Is Not the Scripture
The seven sections above follow only what Yijing’s recension itself states. What follows uses Huizhao’s Commentary on the Sūtra of Golden Light, the Supreme King as a consciousness-only mirror. A mirror can illuminate the structure between sentences, but it is not the source of the scripture. The correlations with the four kinds of eloquence, the three major divisions, the eight divisions of the bathing rite, and the like are all the commentator’s judgments and cannot be rewritten as lists directly spoken by the goddess.
Huizhao first places this chapter at the head of four chapters increasing merit and wisdom: eloquence, clothing, food and drink, and wisdom follow in sequence 〔T39n1788 0301b01〕. At the chapter’s beginning he correlates eloquence in speaking, words and meanings, awakening to understanding, and retention with the four kinds of unobstructed eloquence. He further says that understanding comprehends the four forms of unobstructedness while eloquence expresses them; understanding and eloquence rely upon one another and both have wisdom as their substance 〔T39n1788 0301b27〕. This mirror-reading keeps “being able to remember” and “being able to speak” from falling apart: eloquence must arise in dependence upon understanding, and understanding is disclosed through eloquence. Yet the four kinds are Huizhao’s correlations; the scripture directly states only wisdom, eloquence in speech, recollection and retention, awakening to understanding, and complete retention.
For the long bathing passage, Huizhao distinguishes eight parts: listing the prescription, pounding and sifting, empowering the medicines, preparing the ritual ground, preparing the aromatic water, establishing the boundary, the bathing procedure itself, and what is done after bathing 〔T39n1788 0302b21〕. The severing of evil, cultivation of good, and great compassion after the bath are further illuminated as benefit for oneself, benefit for others, and attainment of the fruit 〔T39n1788 0303a12〕. This mirror makes the sequence of the dense objects visible but does not turn aromatic medicines into consciousness-only doctrine. The outline shows the movement from preparing materials to forming vows; the aromatic medicines, formula sounds, and procedures themselves remain practices listed by the scripture.
The same commentary also preserves more than one reading. For the name “Great Eloquence,” one reading treats retention as cause and the four dharmas retained as fruit, deriving the name from the superior fruit. Another treats eloquence as benefiting others and retention as superior benefit for oneself, deriving the name from the superiority of benefiting others 〔T39n1788 0301c02–0301c03〕. When the goddess praises other dharmas in addition to the eloquence requested, one reading still directs everything toward the requested eloquence; another says that other attainments arise through eloquence and that cause and effect are praised together 〔T39n1788 0304a26〕. For the different lengths of time spent seeking the Dharma, the commentary places side by side three possibilities: superior, middling, and inferior capacities; lighter and heavier obstructions; and greater or lesser wisdom from past lives 〔T39n1788 0304c28〕. The coexistence of these explanations reminds us that the meanings in the mirror need not be compressed into a single line.
For the “sages in Brahmā’s assembly” in Part Two, the commentary also preserves two readings: the members of Brahmā’s assembly are themselves sages because they have left desire, or Brahmā gods and sages are separate groups. For “these and the others,” it likewise retains two explanations: the remaining arhats, or the twenty-two kinds of eloquence listed earlier 〔T39n1788 0307a01、0307b21〕.
Place three other masters beside it. Zhiyi’s Textual Commentary on the Sūtra of Golden Light, following Dharmakṣema’s recension, opens eloquence into four kinds—limited, measureless, paired, and great—and divides the shorter chapter into benefiting the Dharma teacher, benefiting the work of transformation, and benefiting the listener 〔T39n1785 0076a27〕. Jizang’s Commentary on the Sūtra of Golden Light, likewise following the older recension, first reads the following four chapters together to show how eloquence, material resources, food and drink, and wisdom benefit those who propagate the Dharma; within the present chapter he then distinguishes benefit to speakers and benefit to listeners 〔T39n1787 0168a03〕. Zhili’s Record of Gleaned Notes on the Profound Meaning of the Sūtra of Golden Light does not offer a line-by-line commentary on this chapter, but at the level of profound meaning explains how bodhisattvas and gods protect, support, and benefit those who teach and hear, enabling the king of scriptures to circulate 〔T39n1784 0014b18〕. The masters rely on different texts and observe at different levels; all are recorded without adjudicating among them.
Returning from this mirror to the scripture, eloquence displays a threefold continuity: wisdom makes understanding and speech interdependent, retention keeps words and sentences from being lost, and great compassion keeps speech from becoming confined to self-benefit. Ancient commentaries may illuminate it through the four kinds of eloquence; through speaker, work of transformation, and listener; or through protection and circulation. Though the mirrors differ, the scripture’s center remains clear: may true speech pass through the body and mouth of the upholder and become a bridge and raft by which sentient beings cross the ocean. This carrying forward also joins the chapter to those that follow. Protecting the Dharma does not merely preserve its words, but keeps them alive within peace and happiness, material support, hearing and reflection, and the practice of awakening.
考據Apparatus
全品定位 本品以義淨譯 T16n0665 為底本，跨卷七、卷八，經自分之一、之二。曇無讖本題〈大辯天神品〉，合部題〈大辯天品〉，三本皆有本品共同開端；合部又有洗浴、呪藥、壇場、護持與請讚長段。以下逐段對位，保存各本原字與廣略，不作優劣或成立先後判斷。
一、科判定位
品界、卷縫與疏卷
義淨本之一品題為「金光明最勝王經大辯才天女品第十五之一」〔T16n0665 0434b25〕，其中「之一」〔T16n0665 0434b26〕另起一行，並非空行；正文自 0434b27 起，至 0437c12。0437c13 是卷七尾題「金光明最勝王經卷第七」〔T16n0665 0437c13〕，不屬正文。
卷八開題為「金光明最勝王經卷第八」〔T16n0665 0437c16〕，署記為「大唐三藏沙門義淨奉 制譯」〔T16n0665 0437c18，第八見〕，隨後經自題「大辯才天女品第十五之二」〔T16n0665 0437c19〕。之二正文自 0437c20 起，止於 0438c23；0438c24 已是〈大吉祥天女品第十六〉題。
慧沼正疏題為「大辯才天女品第十五之一」〔T39n1788 0301a27〕，自疏卷五本跨至第五末，正疏範圍為 0301a27–0307c26；0307c27 已入下一品。疏卷五署記為「翻經沙門慧沼撰」〔T39n1788 0286b13，第五見〕。卷首總目 0179b01、0181c15、0181c28、0182c10 不是本品正疏；0339b25 則是〈大辯才天女讚歎品第三十〉正疏，亦不混入。
七節工作索引
本編依長品科文立七個品內索引，品脊仍是一品。節名取自慧沼判釋，只作版面界標，不冒稱經文自說；之一、之二的卷縫文字不納入任一節。
| 節 | T665 範圍 | 經文內容索引 |
|---|---|---|
| 1 | 0434b27–0434c08 | 天女益持說法師、令經流布、利益聞學者 |
| 2 | 0434c08–0435c05 | 呪藥洗浴、三十二味、壇場、結界、發願、得益與護身 |
| 3 | 0435c06–0435c28 | 天女勸四眾受持，佛陀讚勅護經 |
| 4 | 0436a03–0437a01 | 憍陳如讚請，天女說呪並教受持修法 |
| 5 | 0437a02–0437c12 | 憍陳如依世諦讚、呪讚，佛陀讚成 |
| 6 | 0437c20–0438c11 | 之二以諸佛實語、舌相及諸類辯才請求加被 |
| 7 | 0438c12–0438c23 | 天女印可勸行，佛陀讚歎流通護持 |
慧沼先以來意、釋名、解難三門入品，復判全品三大段：「就此品文，大分為三：一標益辦才、二「世尊我當」下示求方軌、三「爾時佛告」下世尊讚勸。」〔T39n1788 0301c09〕。示求方軌又分二：「示求方軌，有二：初示持經及求辨方便、二「爾時法師授記」下正求辨才。」〔T39n1788 0302a26〕。洗法細分八節：「洗法有八：一標列洗方、二示㨶篩日、三教呪香藥、四教作壇場、五教作香湯、六教其結界、七正教洗法、八示洗竟法。」〔T39n1788 0302b21〕。正求辯才再分四：「示求方軌中第二正求辨才。文分為四：一陳如讚請求法、二「爾時辨才」下天女依請教示、三「爾時憍陳」下陳如聞法喜讚、四第八卷初陳如教請如被。」〔T39n1788 0303c05〕。這些都是慧沼科判，不是義淨本自列的段名。
二、異譯對勘、洗浴段與三本原字
品題三異與共同開端
三本品題各守其傳：義淨本作「大辯才天女品第十五」〔T16n0665 0434b25〕，曇無讖本作「金光明經大辯天神品第七」〔T16n0663 0344c20〕，合部作「大辯天品第十二」〔T16n0664 0386b22〕。三題不得互相代稱。
共同開端的十個相鄰句群如下。表內標點、書名號與虛字皆各依其本，空欄表示該本沒有相應句。
| 次 | 義淨本 T665 | 曇無讖本 T663 | 合部 T664 |
|---|---|---|---|
| 1 | 「爾時大辯才天女於大眾中，即從座起，頂禮佛足，白佛言：「世尊！」〔0434b27〕 | 「爾時大辯天白佛言：「世尊！」〔0344c21〕 | 「爾時，大辯天神白佛言：「世尊！」〔0386b24〕 |
| 2 | 「若有法師，說是《金光明最勝王經》者，我當益其智慧，具足莊嚴言說之辯；」〔0434b28〕 | 「是說法者，我當益其樂說辯才，令其所說莊嚴次第善得大智，」〔0344c21〕 | 「是說法者，我當益其樂說辯力，令其說法莊嚴，次第善得大智；」〔0386b24〕 |
| 3 | 「若彼法師於此經中文字句義所有忘失，皆令憶持，能善開悟，復與陀羅尼總持無礙。」〔0434b30〕 | 「若是經中有失文字句義違錯，我能令是說法比丘次第還得，能與總持令不忘失。」〔0344c23〕 | 「若是經中有失文字、句義違錯，我能令是說法比丘次第還得，能與總持令不忘失。」〔0386b26〕 |
| 4 | 「又此《金光明最勝王經》，為彼有情已於百千佛所種諸善根常受持者，」〔0434c02〕 | 「若有眾生於百千佛所種諸善根，是說法者為是等故，」〔0344c25〕 | 「若有眾生於百千佛所種諸善根，是說法者為是等故，」〔0386b27〕 |
| 5 | 「於贍部洲廣行流布，不速隱沒。」〔0434c03〕 | 「於閻浮提廣宣流布是妙經典令不斷絕，」〔0344c26〕 | 「於閻浮提廣說流布是妙經典，令不斷絕。」〔0386b29〕 |
| 6 | 「復令無量有情聞是經典，」〔0434c04〕 | 「復令無量無邊眾生得聞是經，」〔0344c27〕 | 「復令無量無邊眾生得聞是經，」〔0386c01〕 |
| 7 | 「皆得不可思議捷利辯才無盡大慧，」〔0434c05〕 | 「當令是等悉得猛利不可思議大智慧聚、不可稱量福德之報，」〔0344c28〕 | 「當令是等悉得猛利不可思議大智慧聚、不可稱量福德之報、」〔0386c01〕 |
| 8 | 「善解眾論及諸伎術，」〔0434c06〕 | 「善解無量種種方便、善能辯暢一切諸論、善知世間種種技術，」〔0344c29〕 | 「善解無量種種方便、善能辯暢一切諸論、善知世間種種伎術、」〔0386c03〕 |
| 9 | 「能出生死，速趣無上正等菩提，」〔0434c06〕 | 「能出生死得不退轉，必定疾得阿耨多羅三藐三菩提。」〔0345a02〕 | 「能出生死得不退轉、必定疾得阿耨多羅三藐三菩提。」〔0386c04〕 |
| 10 | 「於現世中增益壽命，資身之具悉令圓滿。」〔0434c07〕 | — | — |
曇無讖本全品只存上述共同開端，其全段原字如下：爾時大辯天白佛言：「世尊！是說法者，我當益其樂說辯才，令其所說莊嚴次第善得大智，若是經中有失文字句義違錯，我能令是說法比丘次第還得，能與總持令不忘失。若有眾生於百千佛所種諸善根，是說法者為是等故，於閻浮提廣宣流布是妙經典令不斷絕，復令無量無邊眾生得聞是經，當令是等悉得猛利不可思議大智慧聚、不可稱量福德之報，善解無量種種方便、善能辯暢一切諸論、善知世間種種技術，能出生死得不退轉，必定疾得阿耨多羅三藐三菩提。」〔T16n0663 0344c21–0345a03〕
三本十八個逐段對位點
| 段 | 義淨本 T665 | 曇無讖本 T663 | 合部 T664 |
|---|---|---|---|
| 益說法者、流布、益聽眾 | 0434b27–0434c08 | 0344c21–0345a03 | 0386b24–0386c05 |
| 洗浴法所為、障難與藥味總標 | 0434c08–0434c14 | 無 | 0386c06–0386c13 |
| 藥列與採製 | 0435a01–0435a10，三十二項 | 無 | 0386c13–0386c19，明列二十七項 |
| 洗浴主呪 | 0435a11–0435a17 | 無 | 0386c20–0386c24 |
| 壇場、供養與守護者 | 0435a18–0435b01 | 無 | 0386c25–0387a04 |
| 結界呪 | 0435b03–0435b04 | 無 | 0387a05–0387a06 |
| 呪水、呪湯與洗浴 | 0435b05–0435b11 | 無 | 0387a07–0387a11 |
| 浴後發願、利益、護身呪 | 0435b12–0435c05 | 無 | 0387a12–0387a23；沒有義淨本六頌利益的逐頌對應 |
| 四眾受持與天女護持 | 0435c06–0435c15 | 無 | 0387a24–0387b05 |
| 佛讚與還座 | 0435c16–0435c28 | 無 | 0387b06–0387b09 |
| 憍陳如讚請 | 0436a03–0436a10 | 無 | 0387b10–0387b17 |
| 天女受請長呪 | 0436a11–0436b07 | 無 | 0387b18–0387c09 |
| 天女教修十九頌半 | 0436b08–0437a01 | 無 | 無逐頌對應 |
| 憍陳如依世諦二十二頌 | 0437a02–0437b20 | 無 | 無 |
| 呪讚、八臂與晨朝勸誦 | 0437b21–0437c09 | 無 | 0387c10–0388a05，內容重組而較略 |
| 佛讚憍陳如 | 0437c10–0437c12 | 無 | 0388a06–0388a07 只記眾發菩提心 |
| 之二實語、諸類辯才與請加 | 0437c20–0438c11 | 無 | 無 |
| 天女印勸與佛讚 | 0438c12–0438c23 | 無 | 無 |
合部洗浴、呪藥、護持與請讚原字全錄
合部在共同開端之後明載：「〔此下闍那崛多續譯補之〕我今復欲說其呪藥洗浴法，若有比丘受持此經、復有眾生深樂聽聞是經典者，為是人等能除一切惡星災怪、除其疫氣疾病、生死之苦，惡口鬪諍、縣官口舌、夜臥惡夢、惡神障難、𥜒蠱呪咀，一切惡障悉得除滅。是諸眾生若有聽受是經法者，應當誦持此呪，呪藥作湯洗浴其身。是故，我說呪藥之法：取好菖蒲、雄黃、苜蓿香、尸利沙〔合歡〕、苷松香、奢彌〔苟杞〕、草藿香、嵩高草、沈香、桂皮、丁香、風香、白膠香、安息香、阿蘿娑煎香、零陵香、艾納香、栴檀香、石雄黃、青木香、欝金香、附子、芥子、縮師、蜜欝金根、那羅陀、草龍華，如是等藥各等分採之，用鬼星日和合搗之，搗訖以此呪呪之一百八遍，而說呪曰：」〔T16n0664 0386c06–0386c20〕。這裡明列二十七項後作如是等藥；本編不從等字推算未列名目。
合部洗浴主呪為：「哆姪咃穌坻 羯利坻 迦摩哆寫闍怒迦囉池呵怒迦囉池 因陀羅闍離 奢迦提離 波奢提 離阿跋哆 迦斯該那 拘都俱 迦毘羅迦毘羅末坻尸羅末坻珊題頭頭摩跋坻尸梨尸梨薩帝 耶薩㗌帝 娑波呵」〔T16n0664 0386c20–0386c24〕。
壇場原字為：「以牛糞塗地，縱廣七肘以為道場，以華散著道場中，遍覆其地，懸繒幡蓋。用金椀、銀椀盛石蜜漿、葡萄漿、蜜漿、乳汁置於道場外。四角頭各置一人，身帶鍪鉀，手持戎仗，隱身而立。復須四童女子各著淨衣，奉持華瓶，亦於道場四角而立，燒膠香供養不得斷絕。復作五色神幡、四角安寶幢、五種音聲伎樂，以新淨器盛其香湯置道場中，於先結界然後洗浴。說此結界呪曰：」〔T16n0664 0386c25–0387a05〕。結界呪為：「哆姪咃 遏邏羈 那耶𭌹 醯梨尸 梨企企梨 娑波呵」〔T16n0664 0387a05–0387a06〕。
呪水、呪湯與洗浴原字為：「以呪呪水二十一遍，散著四方。復說呪湯呪身呪，先呪身一百八遍，復呪湯一百八遍，以此湯洗浴其身。」〔T16n0664 0387a07–0387a09〕。其呪為：「哆姪咃 娑伽遲 毘伽遲 毘伽荼跋帝娑波呵」〔T16n0664 0387a10〕。
浴後願文為：「誦呪洗浴訖，行者為其是人發弘誓願：『願四方神星覆護身命，常令休吉無諸障難、惡星災怪悉無所畏、四大安吉無諸疾患、一切怖畏悉得除愈。』復說呪身呪願呪：」〔T16n0664 0387a12–0387a16〕。其呪為：「娑瀰毘娑瀰 娑波呵 娑伽遲 毘伽遲娑波呵娑伽囉 三浮哆耶 娑波呵 乾陀摩陀那耶娑波呵 尼羅犍咃耶娑波呵 阿波羅耆哆 毘梨蛇耶娑波呵醯摩婆 三浮哆耶 娑波呵 阿尼彌邏薄迦哆邏耶娑波呵南無婆伽婆帝 跋藍摩禰那摩娑羅薩簸帝摩訶提鞞四填妬 蔓哆羅般陀擔婆羅熊摩阿奴蔓若都娑波呵」〔T16n0664 0387a16–0387a23〕。
四眾護持原字如下：於是，大辯天神白佛言：「世尊！若有比丘、比丘尼、優婆塞、優婆夷，受持、讀誦、書寫、流通、如法行者，若城邑、聚落、曠野露地、塔寺、僧房、俗人住處，我為是諸人等、將諸眷屬作天伎樂來詣道場，除一切病、一切惡星災怪、除其一切疫病生死之苦、除一切惡口鬪諍、縣官口舌、除一切夜臥惡夢、除一切惡神障難、除一切𥜒蠱呪咀、除一切惡障。若有比丘、比丘尼、優婆塞、優婆夷受持讀誦此經，速度煩惱，入阿毘跋致地向阿耨多羅三藐三菩提，以此功德速成阿耨多羅三藐三菩提。」〔T16n0664 0387a24–0387b05〕
佛讚與還座如下：爾時，世尊讚大辯天神言：「善哉，善哉！大辯天神！能為一切眾生思惟善事、能令一切眾生施其無畏，為諸眾生說此呪藥功能，利益一切眾生。」〔T16n0664 0387b06〕；「於是，大辯天神禮佛三拜還復故座。」〔T16n0664 0387b09〕。
憍陳如請讚原字為：「亦當恭敬，大辯天神。一切世間，名悉遍到，恒在山中；天、龍、鬼神，一切悉敬，常披草衣，一脚而立；一切諸天，悉來到彼，欲請天神。願施一切，眾生智慧，言語辯了，能以善言。」〔T16n0664 0387b12–0387b17〕。
天女受請長呪，合部原字為：「多姪咃 茂梨毘梨 阿婆耆 阿婆闍跋帝興渠梨 彌渠梨 賓伽羅跋帝 鴦渠灑末利脂穌摩帝 題耆摩帝 阿祇利 摩祇利多羅遮跋帝 脂脂利尸利彌利 摩脂利波羅移禰 盧迦折師帝 盧迦施離師帝 盧伽畢利易膝陀跋羅帝 毘摩目企 首脂遮利阿波羅帝呵帝阿波羅帝河多浮地 南牟指南牟脂 摩呵題脾波羅帝伽利迄那 那摩娑迦灆摩摩浮地阿波羅帝呵多婆婆妬 奢薩多羅 奢盧羈單多 羅卑吒迦迦毘耶地踈 多姪咃 摩呵波羅婆毘醯利彌利 醯利彌利 毘遮羅妬 摩摩浮地伊梵那摩寫婆伽婆帝 毘耶題娑羅娑跋帝 迦羅遲只由離醯利彌利醯利彌利 阿婆呵咩彌摩呵題 毘佛陀薩知那。達摩薩知那僧伽薩知那因陀羅薩知那 婆婁那薩知那移盧只薩知那 婆題那知爽薩知那 薩知那婆支禰那 阿婆呵 咩彌摩呵題毘哆𭉐咃 醯利彌利 醯利醯利毘遮邏都孛題 摩摩南無婆伽婆帝 摩呵題毘娑邏娑波帝 膝填妬曼多羅波陀 娑波呵」〔T16n0664 0387b18–0387c09〕。
合部隨後重組為讚，其完整原字為：「一切諸鬼神，今當至心聽，我今欲讚嘆，大聖辯天神。一切諸女中，辯天最為尊；諸天、修羅等、乾闥及夜叉、世間諸聖中，一切最為尊。種種諸功德，以用莊嚴身，眼如優波羅，智慧功德相。譬如七寶珠，世間甚難見，我今欲讚嘆，甚深最勝語。決定施與一切眾，最勝最高無過者，相好端嚴潤眾生，形貌清淨如蓮華；眼目修禓勝一切，身體端正視無厭，種種莊嚴諸相好，光明清淨如月光。智慧悉能遍一切，強記不忘能總持，乘師子上現人形，體有八臂莊嚴身。眾生見者如滿月，語言辯了聲微妙。智慧甚深難思議，以此智慧恒圓滿。能施眾生一切願，於一切眾最為尊，帝釋、修羅、諸天等，乾闥婆等及夜叉，一切大眾恒讚嘆：『我某甲等當恭敬，供養清淨慇重心。』以此願故皆吉祥，於怖畏處恒防護。若復有人於晨朝，清淨誦此七言偈，我令是人悉滿願，須者給與無所乏。」〔T16n0664 0387c11–0388a05〕。合部以「說是偈已，令一切眾悉發阿耨多羅三藐三菩提心。」〔T16n0664 0388a06〕收束。
廣略與夾註並錄
義淨本明列三十二味，合部明列二十七項；曇無讖本沒有洗浴段。三本有無與廣略只作文本事實。義淨本在卷七尾另有夾註：「此品呪法有略有廣，或開或合前後不同，梵本既多，但依一譯，後勘者知之」〔T16n0665 0437c12〕；合部則在洗浴段首保存「〔此下闍那崛多續譯補之〕我今復欲說其呪藥洗浴法」〔T16n0664 0386c06〕。兩條皆照原字傳錄，不由此判定哪一譯本為勝，也不推論義淨本的生成先後。
三、唯識義之經據（眼）
本目以慧沼正疏作照經之鏡。凡四辯配當、科數、解難、古音寫與名義，皆署慧沼，不改寫成義淨本自說。
一、為流通法，先增辯才。 慧沼把本品放在增福智四品之首：「增福智中有四：一增辨才、二增衣服、三增飲食、四增智慧。」〔T39n1788 0301b01〕。他所說的次第理由，是說法利生先須辯才，衣食使說者離匱乏、怖求與染心，智慧則令其通達世俗勝義。這是疏家對本品與後三品的承接判釋。
二、經句在疏中配四無礙辯。 對「具足莊嚴言說之辯」〔T16n0665 0434b29〕，慧沼配詞無礙；對文字、句、義配法義二辯；對「能善開悟」〔T16n0665 0434c01〕配樂說無礙；再以總持結持四不忘。他又分解與辯：「了四無滯名解，說四無滯名辨。辨依解起，解藉辨彰，體是慧故。」〔T39n1788 0301b27〕。四辯配當是慧沼判，經文自身只直說增智慧、言說之辯、憶持、開悟與總持無礙。
三、捷利辯才在疏中開為七種。 慧沼列迅辯、捷辯、應辯、無疎謬辯、無斷盡辯、豐義味辯、最上妙辯，並說：「捷利即初二辨，無盡即第五，大慧即所餘。」〔T39n1788 0302a17〕。這是古疏解釋，不把義淨本一行改造成經中七項明列。
四、洗浴法有科數，也有字義解難。 星屬相違，慧沼解為生日時二十八宿中或有星度相違；呪術起屍，他說：「西方呪術能起死屍遊行處處，或半全用，損害於人」〔T39n1788 0302b08〕。布灑星日，他解作二十八宿南方星名，並指舊經作鬼星日〔T39n1788 0302b28〕。這些只限古疏所說，不作今時天文、醫藥或術法推定。
五、藥名只依古疏已有解。 慧沼說：「婆律膏者是龍腦香脂。葦香者，葦內有此香。竹黃者，竹內所出。細豆蔻者，中有麁細故。茅根香者，似兜婁婆香。叱脂〔此云〕。龍華鬚〔此云〕。」〔T39n1788 0302b24〕。末兩項的古疏解語空缺，本編即從闕，不補今名。
六、浴後之願與所得。 經直說永斷眾惡、常修諸善、於有情興大悲心；慧沼把它判為自利、利他與修行得果三層〔T39n1788 0303a12〕。利益頌在疏中又科為離病、除貧、豐財、得護、延壽、吉安、福增、難盡八項〔T39n1788 0303a22〕。科數可照見句序，卻不取代經文原列。
七、求辯才不離正念、空性與慈悲。 天女教修的十九頌半，經先令歸敬三寶諸天，於寂靜處供養，對一切眾生發慈悲，繫念佛身，善思句義，復依空性而修習。慧沼將其中六頌半判作託境安心、求總持與佛四辯〔T39n1788 0304b18〕；這是疏鏡所見的修習次第。
八、由實語請得妙辯才。 之二先歸三寶，讚諸佛實語、舌相及利益，再請佛與諸類加被。慧沼以佛語為根本，先請佛，後請辯才天等；對十個敬禮句，配離慢無誑、證真擇滅、不染五塵、離纏蓋、無漏恒行、破愚生智、說契於境、離習氣、任運證真、將導有情十德〔T39n1788 0307a15〕。十德配句也是慧沼判，不是經自加的名目。
四、諸家異釋（古德·標宗·誌錄不判）
慧沼同疏內部並存之讀
本品正疏中明見的多解、異名與並存讀法如下。即使慧沼自取前釋或初解，本編仍保存兩端，不替古疏刪成一說。
| 節點 | 第一讀 | 同疏另一讀或異名 | 出處 |
|---|---|---|---|
| 何以名大辯才而不名大總持 | 「總持是因，所持四法是果，從果勝號不依因名。」〔T39n1788 0301c02〕 | 「又解：辨為利他，持自利勝，故從他勝名大辨才。」〔T39n1788 0301c03〕 | 兩讀並存 |
| 前請只求辯才，天女何以兼讚餘法 | 「一解：如前釋願惠所求中辨。」〔T39n1788 0304a26〕 | 「一云：雖但求辨，因辨得餘，因果通讚。取前釋好。」〔T39n1788 0304a26〕 | 兩讀並存 |
| 求法時限分上中下 | 「或由根有上中下」〔T39n1788 0304c28〕 | 「或由障輕重，或由宿智多少。」〔T39n1788 0304c28〕 | 三因並列 |
| 四明法異名 | 「四明法，即四薜陀論。」〔T39n1788 0305b16〕 | 「舊云韋陀，或毘伽羅論，皆訛謬也。」〔T39n1788 0305b17〕 | 異名並錄 |
| 梵眾諸仙 | 「梵眾即仙，以離欲故。」〔T39n1788 0307a01〕 | 「或梵天與仙各別。初解為正。」〔T39n1788 0307a01〕 | 兩讀並存 |
| 斯等所等 | 「或等餘羅漢」〔T39n1788 0307b21〕 | 「或等如前二十二辨。」〔T39n1788 0307b21〕 | 兩讀並存 |
智顗《金光明經文句》逐文疏
智顗依曇無讖本逐文釋〈大辯天神品〉，正疏自 0076a26 起，至下一品 0076b17 前止。其本品主段原字為：「辯有四種，小辯、無量辯、雙辯、大辯。無漏法名小辯，恒沙法名無量辯，備二種名雙辯，雙非雙照名大辯。此天住智慧莊嚴法門，自住大辯，以自在力為悅眾生故，隨說一辯若二若三若四，故名大辯。為宜眾生，故若授一辯若二若三若四，宜而立之，故名大辯。為對眾生故，或對一辯若二若三若四，對而治之，故名大辯。為悟眾生故，若悟一辯若二若三若四，一悟一切悟而開發之，故名大辯。對佛發願，以大辯加於說者，故稱〈大辯品〉。文為三：一從「白佛」下，以大辯力加益法師；二從「若有眾生於百千」下，以感應力加於化道；三從「復令無量」下，以行力加於聽者。初加法師以樂說辯才，莊嚴次第是辭辯，大智是義辯，總持是法辯。「若有眾生」下，加化道流布不絕。加其能化之道，無人無所化、無道無能化，因緣和合，化道不絕也。從「復令無量」下，是加聽眾兩益。聞經至不退轉，是加因益；必定得菩提，是加果益。文言雖略，誓願甚深，為益大矣。」〔T39n1785 0076a27–0076b16〕。
同疏在流通總科另說：「〈大辯品〉以辯充益說者；〈功德天品〉誓以資財潤請者說者；〈地神品〉誓以地味膏腴味請處說處；〈散脂品〉誓以威武摧外敵壤內難，安於請說聽等也。又〈天王〉護其國，〈大辯〉護其師，〈功德〉護其眾，〈地神〉護其地，〈散脂〉禳其災，令經法大行也〔云云〕。」〔T39n1785 0073c07–0073c12〕。此段是全分總科，層次不同於本品逐文正疏。
吉藏《金光明經疏》逐文疏
吉藏同依舊本逐文，正疏自 0168a03 起，下一品自 0168a20 起。其全文為：「〈大辯品〉 此下四品是大段第二，明人部，利益弘通之人。即為四別：初一品〈與功德品〉益資財、〈地神品〉施飲食、〈散脂品〉益智慧。若無辯才、資生衣服飲食、智慧，不能弘法，是故四神次第益之。此大辯神迹在天上，神本是九地菩薩，具足四辯，故名大辯品。就文有二：一利益說人；二從「當令是等」下，利益聽眾。就初有二：初正明利益說者；二從「若有眾生」下，勸為他說。又就初有二：初益四辯，初三句是樂說辯、次兩句是辭辯、後一句合明法義二辯；二從「若是經中」下，益總持力。第二勸為他說中，初出所化人有善根、二從「是說法者」下，正勸為他說。大段第二益聽眾中有三：初益福慧，先與智慧後益福報；二從「善辭」下，與四辯，善解方便即辭辯也，善能辯暢諸論者是樂說辯，善知伎術者謂法義二辯；三從「能出生死」下明得佛果也。」〔T39n1787 0168a03–0168a19〕。
知禮與智顗的玄義層旁照
知禮《金光明經玄義拾遺記》屬玄義層旁照：「以神力護說聽者，并其國王及以土境。〈堅牢地神品〉、〈大辯天品〉、〈功德天品〉，各於品內廣明饒益行經之者。此諸菩薩及諸天神，多是古佛却來，或乃分真垂應，遙禮稱揚如來功德，護持饒益說聽之人，皆為宗奉經王、流通方等，若非法門至妙，曷能裨贊惟勤。」〔T39n1784 0014b18–0014b23〕。知禮另有《金光明經文句記》T39n1786，為《文句》之逐文記；本品所對舊本之記釋自「二、〈大辯品〉」〔T39n1786 0143a03〕起。《文句記》逐文層與《拾遺記》玄義層分書。
智顗《金光明經玄義》亦只作總論旁照：「諸天覆之以天威、地祇潤之以地肥，大辯加之以辯道、功德益之以財寶，諸有悉乾枯、三塗除熱惱。」〔T39n1783 0001a24–0001a26〕；又說：「〈大辯〉、〈功德〉已下，標名舉事其例甚多。」〔T39n1783 0006a20–0006a21〕。
三家所見並不合成一科：智顗逐文分法師、化道、聽者三層；吉藏逐文先分說人、聽眾，再配四辯與總持；知禮《拾遺記》從玄義層說饒益行經者，《文句記》另有逐文記。慧沼依義淨本廣段逐文至洗浴、修法、世諦讚與之二請加。各家所據本與層次並錄，不判優劣。
五、術語
大辯才天女。 慧沼保存古音寫：「梵云摩訶〔此云大〕薩羅悉知婆底〔此云辨才〕提婆仳〔此云天女〕。」〔T39n1788 0301b10〕。本編只傳古德所記音寫與漢解，不依近現代校本還原。
四無礙辯。 經直說言說之辯、文字句義、開悟與總持；慧沼配詞、法、義、樂說四辯，吉藏與智顗依舊本另有句次配當。三家都見四辯，配句細節各還其疏。
陀羅尼與總持。 慧沼說持四不忘名四總持，兼攝念慧；又以解為了四無滯、辯為說四無滯。經中的多段呪保留古代音寫、全形空白、重複音節、異體字、罕用字與夾註，不作翻譯或正字化。
香藥三十二味。 義淨本總標原字是「當取香藥三十二味」〔T16n0665 0434c13〕，不另造名目。其三十二項依次為菖蒲、牛黃、苜蓿香、麝香、雄黃、合昬樹、白及、芎藭、㺃杞根、松脂、桂皮、香附子、沈香、栴檀、零凌香、丁子、欝金、婆律膏、葦香、竹黃、細豆蔻、甘松、藿香、茅根香、叱脂、艾納、安息香、芥子、馬芹、龍花鬚、白膠、青木。夾註音寫亦屬本傳，不以今藥名替換。
世諦讚。 憍陳如明說：「我今更欲依世諦法讚彼勝妙辯才天女。」〔T16n0665 0437a04〕。慧沼解作「勝義絕言，故云依俗。」〔T39n1788 0305a08〕。前者是經直說，後者是疏家判釋。
四明法。 慧沼把四明解作四薜陀論，依次釋壽明、祠祀明、平明、術明；並指出經句「幻化呪等悉皆通」〔T16n0665 0437a26〕相應第四明。這只是古疏名義，不擴為近現代學術分類。
之二諸名。 對請加段，慧沼保存古解：烏摩此云止，塞建陀此云蘊，摩那斯此云慈心，吠率怒此云多手，毘摩即舊云毘首羯摩，室利此云吉祥，室利末多此云吉祥慧，醯哩「此無可翻」〔T39n1788 0307a09〕，訶里底此云青色。本層只錄古疏已有之解；未解者不補。
真實語與廣長舌。 之二以諸佛長劫不妄語、廣長舌相及能除煩惱炎熱，作請得辯才的所由。慧沼把實語分因、果與隨喜，把舌相分不妄語之因與語具之果，再以利益為請加所由〔T39n1788 0306b21–0306c02〕。這是疏中分判，不增入白話經句。
六、譬喻·修辭
高山、茅室、草衣與翹足。 憍陳如讚天女：「依高山頂勝住處，葺茅為室在中居；恒結軟草以為衣，在處常翹於一足。」〔T16n0665 0436a07〕。慧沼另以出生死、離憍慢、和忍、勤利物作表義〔T39n1788 0303c17〕；表義須署古疏，不能反寫成經自說。
虛空無著。 修法偈說：「宣說諸法皆非有，譬如虛空無所著」〔T16n0665 0436b29〕。譬喻所明是不著，前後仍連著佛音聲、舌相、發願與修學，不可摘成斷滅語。
蓮華、橋栰、滿月、高峯與洲渚。 世諦讚以「於王住處如蓮華，若在河津喻橋栰」〔T16n0665 0437b02〕、「面貌猶如盛滿月，具足多聞作依處；辯才勝出若高峯，念者皆與為洲渚」〔T16n0665 0437b03〕相續讚歎。蓮華明不染，橋栰與洲渚明濟渡、依處，高峯明辯才勝出；這些表義在慧沼疏中逐句分配〔T39n1788 0305c01–0305c05〕。
燈明、末尼珠、蓮花、師子與滿月。 依世諦長讚說天女「如大燈明常普照」〔T16n0665 0437b09〕；呪讚又連用無價末尼珠、清淨蓮花、獸中師子與滿月〔T16n0665 0437b24–0437c03〕。各譬喻都有相鄰受詞，不揉成一個泛稱『滿願』的象徵。
廣長舌。 之二由諸佛真實語說舌覆於面、贍部洲、四天下、三千世界乃至十方世界〔T16n0665 0437c26–0438a06〕。經以此作實語不妄與請求微妙辯才的支點；不另添經外量化或因果。
七、互讀·承衍
由持經到辯才。 本品開端不是只求口才；天女先護說法師不忘文字句義，令其開悟、總持無礙，又令經典流布不隱、聽者得辯慧、出離與菩提。言說、憶持、聞學、流通與解脫在同一段中相接。
由洗浴到發願。 壇場法式之後，經不止於浴身，而令著淨衣、入淨室，發願永斷眾惡、常修諸善、於有情興大悲心。互讀全段，物料、呪法與場式沒有脫離修善、悲心、受持讀誦與護經。
由辯才到空性與實語。 天女教修先令對一切眾生發慈悲，又令善思句義、依空性修習；之二則以諸佛真實語、無誑語與廣長舌請求妙辯才。辯才在本品內既有言詞，也有正念、空性、實語與利他之條件。
三家並觀。 慧沼依義淨廣本逐文至之二；智顗與吉藏依讖本共同開端逐文，知禮《拾遺記》作玄義層旁照，《文句記》逐文記另起。三家同見辯才利益說聽與流通，卻有不同分科與句次配當；本編只讓各家所見互相照明，不會通成一說。
前後品承衍。 慧沼把本品判作增福智四品之首，後三品依次增衣服、飲食、智慧〔T39n1788 0301a28〕。磁碟次第也由品十三、十四兩個呪護品進入本品呪藥、護身與呪讚，隨後接〈大吉祥天女品第十六〉。前後鄰接與古疏科判分層並錄；所謂承衍，是法義與讀法的相續，不是判定哪一文本由哪一文本增出。
八、校本定位
- 本譯注以義淨譯 T16n0665 為正文底本：之一品題 0434b25、之一字樣 0434b26、正文 0434b27–0437c12；卷七尾題 0437c13；卷八題 0437c16、署記 0437c18；之二品題 0437c19、正文 0437c20–0438c23；下一品題 0438c24。
- 曇無讖本 T16n0663 題〈大辯天神品第七〉，品題 0344c20，品身 0344c21–0345a03；只存三本共同開端。
- 合部 T16n0664 題〈大辯天品第十二〉，品題 0386b22，品身 0386b24–0388a07；共同開端後另存洗浴、呪藥、壇場、結界、護身、四眾護持、憍陳如請呪與讚偈。三本皆有本品，各依實際品身傳錄。
- 合部洗浴段首所帶闍那崛多續譯補之夾註照本傳原字保存；它只證合部該處的自帶標記。本編不據此回推義淨本來源，也不判譯本優劣。
- 義淨本列香藥三十二味，合部明列二十七項後作如是等藥，曇無讖本無藥列。各本藥名、音寫、標點與夾註分開保存，不用一本整飭另一本。
- 義淨本的六段呪與呪讚、合部的四段呪及長呪，皆依各自原字保存；全形空白、重複音節、異體字、罕用字與夾註不整飭，不翻譯音寫，不據近現代校本還原。
- 慧沼正疏在 T39n1788 0301a27–0307c26，跨疏卷第五本、第五末；智顗 T1785 逐文疏在 0076a26–0076b16，吉藏 T1787 逐文疏在 0168a03–0168a19，知禮 T1784 只有 0014b18–0014b23 玄義層旁照。層次不混稱。
- 慧沼疏內對大總持之名、兼讚餘法、求法時限、四明異名、梵眾諸仙與斯等所指的並存讀法，已逐項錄出；即使疏者自有取捨，本編也不代作裁斷。
本品的三譯廣略、古疏分科、呪藥異文與同疏多讀，皆以傳錄而不裁判為原則。校勘若只留一條整齊文本，反會遮蔽辯才、護持、修法與流通如何在三種漢譯及諸家讀法中展開。
Placement of the Whole Chapter. This edition takes Yijing’s T16n0665 translation as its base text. The chapter spans fascicles seven and eight and is internally designated Parts One and Two. Dharmakṣema’s recension titles it The Deity of Great Eloquence, while the composite recension titles it Great Eloquence. All three share the chapter’s opening; the composite recension also preserves long passages on bathing, formula-medicines, the ritual ground, protection, invocation, and praise. The alignments below preserve the original characters and relative fullness of each witness, without adjudicating superiority or chronological formation.
I. Doctrinal-Outline Placement
Chapter Boundary, Fascicle Seam, and Commentary Fascicles
The title of Part One in Yijing’s recension is 「金光明最勝王經大辯才天女品第十五之一」—“The Sūtra of Golden Light, the Supreme King, The Goddess of Great Eloquence, Chapter Fifteen, Part One” 〔T16n0665 0434b25〕. The words 「之一」—“Part One” 〔T16n0665 0434b26〕 begin on a separate line and are not a blank line. The chapter body begins at 0434b27 and extends through 0437c12. At 0437c13, the fascicle-seven end title 「金光明最勝王經卷第七」—“The Sūtra of Golden Light, the Supreme King, Fascicle Seven” 〔T16n0665 0437c13〕 is not part of the chapter body.
Fascicle eight opens with 「金光明最勝王經卷第八」—“The Sūtra of Golden Light, the Supreme King, Fascicle Eight” 〔T16n0665 0437c16〕 and bears the attribution 「大唐三藏沙門義淨奉 制譯」—“Imperially commissioned translation by the Tripiṭaka śramaṇa Yijing of the Great Tang” 〔T16n0665 0437c18, eighth occurrence〕. The scripture then gives the title 「大辯才天女品第十五之二」—“The Goddess of Great Eloquence, Chapter Fifteen, Part Two” 〔T16n0665 0437c19〕. The body of Part Two begins at 0437c20 and ends at 0438c23; 0438c24 is already the title of The Goddess of Great Auspiciousness, Chapter Sixteen.
The title of Huizhao’s direct commentary is 「大辯才天女品第十五之一」—“The Goddess of Great Eloquence, Chapter Fifteen, Part One” 〔T39n1788 0301a27〕. The chapter commentary spans fascicle five, first part, through fascicle five, latter part; its direct range is 0301a27–0307c26, while 0307c27 has already entered the next chapter. Fascicle five is attributed to 「翻經沙門慧沼撰」—“Composed by the scripture-translating śramaṇa Huizhao” 〔T39n1788 0286b13, fifth occurrence〕. The fascicle-opening tables of contents at 0179b01, 0181c15, 0181c28, and 0182c10 are not the direct commentary on this chapter. The passage at 0339b25 belongs instead to the direct commentary on The Goddess of Great Eloquence Offers Praise, Chapter Thirty, and is likewise kept separate.
Working Index of the Seven Sections
This edition establishes seven internal indices based upon the outlines for this long chapter while retaining a single chapter spine. The section names are drawn from Huizhao’s judgments and serve only as layout markers; they are not presented as labels enumerated by the scripture. The fascicle seam between Parts One and Two belongs to none of the seven sections.
| Section | T665 range | Index of scriptural content |
|---|---|---|
| 1 | 0434b27–0434c08 | The goddess benefits Dharma teachers who uphold and teach, causes the scripture to circulate, and benefits those who hear and learn |
| 2 | 0434c08–0435c05 | Formula-medicine bathing, thirty-two ingredients, ritual ground, boundary, vows, benefits, and body protection |
| 3 | 0435c06–0435c28 | The goddess exhorts the four classes to uphold; the Buddha praises her and commands protection of the scripture |
| 4 | 0436a03–0437a01 | Kauṇḍinya praises and invites; the goddess proclaims a formula and teaches the practice of upholding |
| 5 | 0437a02–0437c12 | Kauṇḍinya praises according to conventional truth and gives the formula-praise; the Buddha confirms with praise |
| 6 | 0437c20–0438c11 | Part Two invokes empowerment through the true speech and tongues of the buddhas and the eloquence of many classes |
| 7 | 0438c12–0438c23 | The goddess confirms and exhorts practice; the Buddha praises circulation and protection |
Huizhao first enters the chapter through three gates—reason for arrival, explanation of the name, and resolution of difficulties—then divides the whole chapter into three major parts: 「就此品文，大分為三：一標益辦才、二「世尊我當」下示求方軌、三「爾時佛告」下世尊讚勸。」—“The text of this chapter is broadly divided into three: first, marking the benefit of eloquence; second, from ‘World-Honored One, I will’ onward, showing the procedure for seeking; third, from ‘At that time the Buddha told’ onward, the World-Honored One’s praise and exhortation” 〔T39n1788 0301c09〕. The procedure for seeking is itself divided in two: 「示求方軌，有二：初示持經及求辨方便、二「爾時法師授記」下正求辨才。」—“Showing the procedure for seeking has two parts: first, showing the means for upholding the scripture and seeking eloquence; second, from ‘At that time Dharma Master Predictions’ onward, directly seeking eloquence” 〔T39n1788 0302a26〕. The bathing rite is divided into eight parts: 「洗法有八：一標列洗方、二示㨶篩日、三教呪香藥、四教作壇場、五教作香湯、六教其結界、七正教洗法、八示洗竟法。」—“The bathing rite has eight parts: first, marking and listing the bathing prescription; second, indicating the day for pounding and sifting; third, teaching the empowering of the aromatic medicines; fourth, teaching the preparation of the ritual ground; fifth, teaching the preparation of the aromatic water; sixth, teaching the establishment of the boundary; seventh, directly teaching the bathing rite; eighth, indicating what is done when bathing has ended” 〔T39n1788 0302b21〕. The direct seeking of eloquence is further divided in four: 「示求方軌中第二正求辨才。文分為四：一陳如讚請求法、二「爾時辨才」下天女依請教示、三「爾時憍陳」下陳如聞法喜讚、四第八卷初陳如教請如被。」—“Within showing the procedure for seeking, the second part directly seeks eloquence. The text is divided into four: first, Kauṇḍinya praises, invokes, and seeks the Dharma; second, from ‘At that time Eloquence’ onward, the goddess teaches according to the invocation; third, from ‘At that time Kauṇḍinya’ onward, Kauṇḍinya hears the Dharma, rejoices, and praises; fourth, at the beginning of fascicle eight, Kauṇḍinya teaches how to invoke and receive empowerment” 〔T39n1788 0303c05〕. All of these are Huizhao’s outlines, not section names enumerated by Yijing’s recension itself.
II. Alternate Translations · Collation of the Three Translations
Three Distinct Chapter Titles and a Shared Opening
Each of the three titles remains with its own transmission: Yijing’s recension has 「大辯才天女品第十五」—“The Goddess of Great Eloquence, Chapter Fifteen” 〔T16n0665 0434b25〕; Dharmakṣema’s has 「金光明經大辯天神品第七」—“The Sūtra of Golden Light, The Deity of Great Eloquence, Chapter Seven” 〔T16n0663 0344c20〕; and the composite recension has 「大辯天品第十二」—“Great Eloquence, Chapter Twelve” 〔T16n0664 0386b22〕. The titles are not substituted for one another.
The shared opening has the following ten adjacent sentence clusters. Punctuation, title marks, and particles in every table cell follow their respective witnesses; an empty cell means that the witness has no corresponding sentence.
| No. | Yijing T665 | Dharmakṣema T663 | Composite T664 |
|---|---|---|---|
| 1 | 「爾時大辯才天女於大眾中，即從座起，頂禮佛足，白佛言：「世尊！」—“At that time, the Goddess of Great Eloquence rose from her seat within the assembly, bowed at the Buddha’s feet, and addressed him: ‘World-Honored One!’” 〔0434b27〕 | 「爾時大辯天白佛言：「世尊！」—“At that time the Deity of Great Eloquence addressed the Buddha: ‘World-Honored One!’” 〔0344c21〕 | 「爾時，大辯天神白佛言：「世尊！」—“At that time, the deity Great Eloquence addressed the Buddha: ‘World-Honored One!’” 〔0386b24〕 |
| 2 | 「若有法師，說是《金光明最勝王經》者，我當益其智慧，具足莊嚴言說之辯；」—“If a Dharma teacher proclaims this Sūtra of Golden Light, the Supreme King, I will increase his wisdom and make him complete in eloquence of adorned speech” 〔0434b28〕 | 「是說法者，我當益其樂說辯才，令其所說莊嚴次第善得大智，」—“For this Dharma preacher, I will increase eloquence in joyful exposition, make what he teaches adorned and well ordered, and enable him to obtain great wisdom” 〔0344c21〕 | 「是說法者，我當益其樂說辯力，令其說法莊嚴，次第善得大智；」—“For this Dharma preacher, I will increase the power of eloquence in joyful exposition, adorn his teaching of Dharma, and enable him in due sequence to obtain great wisdom” 〔0386b24〕 |
| 3 | 「若彼法師於此經中文字句義所有忘失，皆令憶持，能善開悟，復與陀羅尼總持無礙。」—“If that Dharma teacher has forgotten any words, sentences, or meanings in this scripture, I will enable him to remember and retain them all, awaken to understanding, and further obtain unobstructed dhāraṇī-retention” 〔0434b30〕 | 「若是經中有失文字句義違錯，我能令是說法比丘次第還得，能與總持令不忘失。」—“If words, sentences, or meanings have been lost or gone astray in this scripture, I can enable this Dharma-preaching bhikṣu to recover them in due sequence and give him retention so that he does not forget” 〔0344c23〕 | 「若是經中有失文字、句義違錯，我能令是說法比丘次第還得，能與總持令不忘失。」—“If words, sentences, or meanings have been lost or gone astray in this scripture, I can enable this Dharma-preaching bhikṣu to recover them in due sequence and give him retention so that he does not forget” 〔0386b26〕 |
| 4 | 「又此《金光明最勝王經》，為彼有情已於百千佛所種諸善根常受持者，」—“Moreover, this Sūtra of Golden Light, the Supreme King is for those sentient beings who have planted roots of goodness before hundreds of thousands of buddhas and constantly receive and uphold it” 〔0434c02〕 | 「若有眾生於百千佛所種諸善根，是說法者為是等故，」—“If sentient beings have planted roots of goodness before hundreds of thousands of buddhas, this Dharma preacher acts for their sake” 〔0344c25〕 | 「若有眾生於百千佛所種諸善根，是說法者為是等故，」—“If sentient beings have planted roots of goodness before hundreds of thousands of buddhas, this Dharma preacher acts for their sake” 〔0386b27〕 |
| 5 | 「於贍部洲廣行流布，不速隱沒。」—“It circulates widely throughout Jambudvīpa and does not quickly disappear” 〔0434c03〕 | 「於閻浮提廣宣流布是妙經典令不斷絕，」—“He extensively proclaims and circulates this wondrous scripture in Jambudvīpa and keeps it from being cut off” 〔0344c26〕 | 「於閻浮提廣說流布是妙經典，令不斷絕。」—“He extensively teaches and circulates this wondrous scripture in Jambudvīpa and keeps it from being cut off” 〔0386b29〕 |
| 6 | 「復令無量有情聞是經典，」—“It further enables measureless sentient beings to hear this scripture” 〔0434c04〕 | 「復令無量無邊眾生得聞是經，」—“It further enables measureless and boundless sentient beings to hear this scripture” 〔0344c27〕 | 「復令無量無邊眾生得聞是經，」—“It further enables measureless and boundless sentient beings to hear this scripture” 〔0386c01〕 |
| 7 | 「皆得不可思議捷利辯才無盡大慧，」—“All obtain inconceivably swift eloquence and inexhaustible great wisdom” 〔0434c05〕 | 「當令是等悉得猛利不可思議大智慧聚、不可稱量福德之報，」—“It will enable them all to obtain an intensely sharp and inconceivable accumulation of great wisdom and an immeasurable recompense of merit” 〔0344c28〕 | 「當令是等悉得猛利不可思議大智慧聚、不可稱量福德之報、」—“It will enable them all to obtain an intensely sharp and inconceivable accumulation of great wisdom and an immeasurable recompense of merit” 〔0386c01〕 |
| 8 | 「善解眾論及諸伎術，」—“They well understand the various discourses and arts” 〔0434c06〕 | 「善解無量種種方便、善能辯暢一切諸論、善知世間種種技術，」—“They well understand measureless kinds of skillful means, eloquently expound all discourses, and well know the various worldly arts” 〔0344c29〕 | 「善解無量種種方便、善能辯暢一切諸論、善知世間種種伎術、」—“They well understand measureless kinds of skillful means, eloquently expound all discourses, and well know the various worldly arts” 〔0386c03〕 |
| 9 | 「能出生死，速趣無上正等菩提，」—“They can leave birth and death and quickly proceed toward unsurpassed complete awakening” 〔0434c06〕 | 「能出生死得不退轉，必定疾得阿耨多羅三藐三菩提。」—“They can leave birth and death, attain non-retrogression, and certainly and swiftly attain unsurpassed complete awakening” 〔0345a02〕 | 「能出生死得不退轉、必定疾得阿耨多羅三藐三菩提。」—“They can leave birth and death, attain non-retrogression, and certainly and swiftly attain unsurpassed complete awakening” 〔0386c04〕 |
| 10 | 「於現世中增益壽命，資身之具悉令圓滿。」—“In the present life, their lifespans increase and the necessities that sustain their bodies are all made complete” 〔0434c07〕 | — | — |
Dharmakṣema’s entire chapter preserves only the shared opening above. Its complete original text reads: 爾時大辯天白佛言：「世尊！是說法者，我當益其樂說辯才，令其所說莊嚴次第善得大智，若是經中有失文字句義違錯，我能令是說法比丘次第還得，能與總持令不忘失。若有眾生於百千佛所種諸善根，是說法者為是等故，於閻浮提廣宣流布是妙經典令不斷絕，復令無量無邊眾生得聞是經，當令是等悉得猛利不可思議大智慧聚、不可稱量福德之報，善解無量種種方便、善能辯暢一切諸論、善知世間種種技術，能出生死得不退轉，必定疾得阿耨多羅三藐三菩提。」—“World-Honored One, for this Dharma preacher I will increase eloquence in joyful exposition, make what he teaches adorned and well ordered, and enable him to obtain great wisdom. If words, sentences, or meanings have been lost or gone astray in this scripture, I can enable this Dharma-preaching bhikṣu to recover them in due sequence and give him retention so that he does not forget. If sentient beings have planted roots of goodness before hundreds of thousands of buddhas, the Dharma preacher acts for their sake, extensively proclaiming and circulating this wondrous scripture in Jambudvīpa and keeping it from being cut off. He further enables measureless and boundless sentient beings to hear this scripture and obtain an intensely sharp and inconceivable accumulation of great wisdom and an immeasurable recompense of merit, well understand measureless kinds of skillful means, eloquently expound all discourses, know the various worldly arts, leave birth and death, attain non-retrogression, and certainly and swiftly attain unsurpassed complete awakening” 〔T16n0663 0344c21–0345a03〕.
Eighteen Passage-by-Passage Alignment Points across the Three Recensions
| Passage | Yijing T665 | Dharmakṣema T663 | Composite T664 |
|---|---|---|---|
| Benefit to the preacher, circulation, and benefit to listeners | 0434b27–0434c08 | 0344c21–0345a03 | 0386b24–0386c05 |
| Purpose of the bathing rite, obstructions, and general marker of the medicines | 0434c08–0434c14 | None | 0386c06–0386c13 |
| List and preparation of the medicines | 0435a01–0435a10, thirty-two items | None | 0386c13–0386c19, twenty-seven items explicitly listed |
| Principal bathing formula | 0435a11–0435a17 | None | 0386c20–0386c24 |
| Ritual ground, offerings, and guardians | 0435a18–0435b01 | None | 0386c25–0387a04 |
| Boundary-establishing formula | 0435b03–0435b04 | None | 0387a05–0387a06 |
| Empowering water and aromatic water; bathing | 0435b05–0435b11 | None | 0387a07–0387a11 |
| Post-bath vows, benefits, and body-protection formula | 0435b12–0435c05 | None | 0387a12–0387a23; no stanza-by-stanza correspondence to Yijing’s six benefit stanzas |
| The four classes uphold and receive the goddess’s protection | 0435c06–0435c15 | None | 0387a24–0387b05 |
| The Buddha praises; the goddess returns to her seat | 0435c16–0435c28 | None | 0387b06–0387b09 |
| Kauṇḍinya praises and invites | 0436a03–0436a10 | None | 0387b10–0387b17 |
| The long formula by which the goddess accepts the invitation | 0436a11–0436b07 | None | 0387b18–0387c09 |
| The goddess teaches practice in nineteen and one-half stanzas | 0436b08–0437a01 | None | No stanza-by-stanza correspondence |
| Kauṇḍinya’s twenty-two stanzas according to conventional truth | 0437a02–0437b20 | None | None |
| Formula-praise, eight arms, and exhortation to recite at dawn | 0437b21–0437c09 | None | 0387c10–0388a05, reorganized and shorter |
| The Buddha praises Kauṇḍinya | 0437c10–0437c12 | None | 0388a06–0388a07 records only that the assembly aroused the mind of awakening |
| Part Two: true speech, the eloquence of many classes, and invocation of empowerment | 0437c20–0438c11 | None | None |
| The goddess confirms and exhorts; the Buddha praises | 0438c12–0438c23 | None | None |
Complete Original Text of the Composite Recension’s Bathing, Formula-Medicine, Protection, Invocation, and Praise Passages
After the shared opening, the composite recension explicitly reads, 「〔此下闍那崛多續譯補之〕我今復欲說其呪藥洗浴法，若有比丘受持此經、復有眾生深樂聽聞是經典者，為是人等能除一切惡星災怪、除其疫氣疾病、生死之苦，惡口鬪諍、縣官口舌、夜臥惡夢、惡神障難、𥜒蠱呪咀，一切惡障悉得除滅。是諸眾生若有聽受是經法者，應當誦持此呪，呪藥作湯洗浴其身。是故，我說呪藥之法：取好菖蒲、雄黃、苜蓿香、尸利沙〔合歡〕、苷松香、奢彌〔苟杞〕、草藿香、嵩高草、沈香、桂皮、丁香、風香、白膠香、安息香、阿蘿娑煎香、零陵香、艾納香、栴檀香、石雄黃、青木香、欝金香、附子、芥子、縮師、蜜欝金根、那羅陀、草龍華，如是等藥各等分採之，用鬼星日和合搗之，搗訖以此呪呪之一百八遍，而說呪曰：」—“[From here, supplemented by Jñānagupta’s continued translation.] I now further wish to explain the rite for bathing with formula-medicines. For bhikṣus who uphold this scripture and sentient beings who deeply delight in hearing it, it removes every malign stellar calamity and portent, epidemic illness, the suffering of birth and death, malicious speech and quarrels, disputes with district officials, evil dreams at night, obstruction by harmful spirits, sorcery and imprecations; every harmful obstruction is completely extinguished. Sentient beings who hear and receive the Dharma of this scripture should recite and uphold this formula, prepare hot water with the empowered medicines, and bathe their bodies. I therefore explain the method of the formula-medicines: take good changpu, xionghuang, muxuxiang, shilisha [hehuan], gansongxiang, shemi [gouqi], caohuoxiang, songgaocao, chenxiang, guipi, dingxiang, fengxiang, baijiaoxiang, anxixiang, aluosuajianxiang, linglingxiang, ainaxiang, zhantanxiang, shixionghuang, qingmuxiang, yujinxiang, fuzi, jiezi, suoshi, miyujingen, naluotuo, and caolonghua. Take equal portions of medicines such as these and pound them together on the day of the Ghost star. When the pounding is finished, empower them 108 times with this formula, then proclaim the formula” 〔T16n0664 0386c06–0386c20〕. Twenty-seven items are explicitly listed before the phrase “medicines such as these.” This edition does not infer unnamed items from the word “such.”
The principal bathing formula in the composite recension is 「哆姪咃穌坻 羯利坻 迦摩哆寫闍怒迦囉池呵怒迦囉池 因陀羅闍離 奢迦提離 波奢提 離阿跋哆 迦斯該那 拘都俱 迦毘羅迦毘羅末坻尸羅末坻珊題頭頭摩跋坻尸梨尸梨薩帝 耶薩㗌帝 娑波呵」—the transmitted Han sound sequence 〔T16n0664 0386c20–0386c24〕.
The original wording for the ritual ground is 「以牛糞塗地，縱廣七肘以為道場，以華散著道場中，遍覆其地，懸繒幡蓋。用金椀、銀椀盛石蜜漿、葡萄漿、蜜漿、乳汁置於道場外。四角頭各置一人，身帶鍪鉀，手持戎仗，隱身而立。復須四童女子各著淨衣，奉持華瓶，亦於道場四角而立，燒膠香供養不得斷絕。復作五色神幡、四角安寶幢、五種音聲伎樂，以新淨器盛其香湯置道場中，於先結界然後洗浴。說此結界呪曰：」—“Smear the ground with cow dung and make a ritual space seven cubits long and seven cubits wide. Scatter flowers throughout it to cover the ground and hang colored silks, banners, and canopies. Use gold and silver bowls to hold rock-sugar drink, grape drink, honey drink, and milk, placing them outside the ritual ground. At each of the four corners station one person wearing helmet and armor and holding a weapon, standing concealed. Four young girls in clean clothing are also required, each respectfully holding a flower vessel and standing at a corner of the ritual ground. Burn resin incense as an unbroken offering. Prepare five-colored divine banners, set jeweled standards at the four corners, and play music of five kinds. Hold the aromatic water in a new clean vessel and place it within the ritual ground. First establish the boundary and then bathe. Proclaim this boundary-establishing formula” 〔T16n0664 0386c25–0387a05〕. The boundary formula is 「哆姪咃 遏邏羈 那耶𭌹 醯梨尸 梨企企梨 娑波呵」—the transmitted Han sound sequence 〔T16n0664 0387a05–0387a06〕.
The original wording for empowering the water and aromatic water and bathing is 「以呪呪水二十一遍，散著四方。復說呪湯呪身呪，先呪身一百八遍，復呪湯一百八遍，以此湯洗浴其身。」—“Empower the water twenty-one times with the formula and scatter it in the four directions. Next proclaim the formula for the aromatic water and the formula for the body. First empower the body 108 times, then empower the aromatic water 108 times, and bathe the body with this water” 〔T16n0664 0387a07–0387a09〕. Its formula is 「哆姪咃 娑伽遲 毘伽遲 毘伽荼跋帝娑波呵」—the transmitted Han sound sequence 〔T16n0664 0387a10〕.
The post-bath vow reads, 「誦呪洗浴訖，行者為其是人發弘誓願：『願四方神星覆護身命，常令休吉無諸障難、惡星災怪悉無所畏、四大安吉無諸疾患、一切怖畏悉得除愈。』復說呪身呪願呪：」—“When recitation and bathing are complete, the practitioner forms a vast vow for this person: ‘May the divine stars in the four directions cover and protect body and life, constantly bringing auspiciousness without obstruction or difficulty. May every malign stellar calamity and portent inspire no fear, may the four great elements be auspicious and free from illness, and may every fear be removed and healed.’ Next proclaim the body-empowering formula and vow formula” 〔T16n0664 0387a12–0387a16〕. Its formula is 「娑瀰毘娑瀰 娑波呵 娑伽遲 毘伽遲娑波呵娑伽囉 三浮哆耶 娑波呵 乾陀摩陀那耶娑波呵 尼羅犍咃耶娑波呵 阿波羅耆哆 毘梨蛇耶娑波呵醯摩婆 三浮哆耶 娑波呵 阿尼彌邏薄迦哆邏耶娑波呵南無婆伽婆帝 跋藍摩禰那摩娑羅薩簸帝摩訶提鞞四填妬 蔓哆羅般陀擔婆羅熊摩阿奴蔓若都娑波呵」—the transmitted Han sound sequence 〔T16n0664 0387a16–0387a23〕.
The original wording on protection of the four classes follows. 於是，大辯天神白佛言：「世尊！若有比丘、比丘尼、優婆塞、優婆夷，受持、讀誦、書寫、流通、如法行者，若城邑、聚落、曠野露地、塔寺、僧房、俗人住處，我為是諸人等、將諸眷屬作天伎樂來詣道場，除一切病、一切惡星災怪、除其一切疫病生死之苦、除一切惡口鬪諍、縣官口舌、除一切夜臥惡夢、除一切惡神障難、除一切𥜒蠱呪咀、除一切惡障。若有比丘、比丘尼、優婆塞、優婆夷受持讀誦此經，速度煩惱，入阿毘跋致地向阿耨多羅三藐三菩提，以此功德速成阿耨多羅三藐三菩提。」—“World-Honored One, if bhikṣus, bhikṣuṇīs, upāsakas, or upāsikās receive, uphold, recite, write, and circulate this scripture and act according to the Dharma, whether in a city, village, open wilderness, stūpa-monastery, monastic dwelling, or lay residence, for these people I will lead my retinue, perform heavenly music, and come to the ritual ground. I will remove every illness and malign stellar calamity or portent; every epidemic and suffering of birth and death; every malicious word, quarrel, and dispute with district officials; every evil dream at night; every obstruction by harmful spirits; every sorcery and imprecation; and every harmful obstruction. If bhikṣus, bhikṣuṇīs, upāsakas, or upāsikās receive, uphold, and recite this scripture, they will swiftly cross the afflictions, enter the stage of non-retrogression, and proceed toward unsurpassed complete awakening; through this merit they will swiftly accomplish unsurpassed complete awakening” 〔T16n0664 0387a24–0387b05〕.
The Buddha’s praise and the goddess’s return to her seat read as follows: 爾時，世尊讚大辯天神言：「善哉，善哉！大辯天神！能為一切眾生思惟善事、能令一切眾生施其無畏，為諸眾生說此呪藥功能，利益一切眾生。」—“Excellent, excellent, deity Great Eloquence! You can contemplate wholesome matters for all sentient beings, give fearlessness to all sentient beings, and explain the efficacy of these formula-medicines for sentient beings, benefiting them all” 〔T16n0664 0387b06〕; 「於是，大辯天神禮佛三拜還復故座。」—“Thereupon the deity Great Eloquence bowed to the Buddha three times and returned to her former seat” 〔T16n0664 0387b09〕.
The original wording of Kauṇḍinya’s invocation and praise is 「亦當恭敬，大辯天神。一切世間，名悉遍到，恒在山中；天、龍、鬼神，一切悉敬，常披草衣，一脚而立；一切諸天，悉來到彼，欲請天神。願施一切，眾生智慧，言語辯了，能以善言。」—“One should also honor the deity Great Eloquence. Her name reaches everywhere throughout the world, and she constantly dwells in the mountains. Gods, dragons, spirits, and ghosts all revere her. She habitually wears grass clothing and stands on one foot. All the gods come to that place wishing to invoke the deity. May she give all sentient beings wisdom, lucid eloquence in speech, and the ability to use wholesome words” 〔T16n0664 0387b12–0387b17〕.
The complete original text of the long formula by which the goddess accepts the invitation in the composite recension is 「多姪咃 茂梨毘梨 阿婆耆 阿婆闍跋帝興渠梨 彌渠梨 賓伽羅跋帝 鴦渠灑末利脂穌摩帝 題耆摩帝 阿祇利 摩祇利多羅遮跋帝 脂脂利尸利彌利 摩脂利波羅移禰 盧迦折師帝 盧迦施離師帝 盧伽畢利易膝陀跋羅帝 毘摩目企 首脂遮利阿波羅帝呵帝阿波羅帝河多浮地 南牟指南牟脂 摩呵題脾波羅帝伽利迄那 那摩娑迦灆摩摩浮地阿波羅帝呵多婆婆妬 奢薩多羅 奢盧羈單多 羅卑吒迦迦毘耶地踈 多姪咃 摩呵波羅婆毘醯利彌利 醯利彌利 毘遮羅妬 摩摩浮地伊梵那摩寫婆伽婆帝 毘耶題娑羅娑跋帝 迦羅遲只由離醯利彌利醯利彌利 阿婆呵咩彌摩呵題 毘佛陀薩知那。達摩薩知那僧伽薩知那因陀羅薩知那 婆婁那薩知那移盧只薩知那 婆題那知爽薩知那 薩知那婆支禰那 阿婆呵 咩彌摩呵題毘哆𭉐咃 醯利彌利 醯利醯利毘遮邏都孛題 摩摩南無婆伽婆帝 摩呵題毘娑邏娑波帝 膝填妬曼多羅波陀 娑波呵」—the transmitted Han sound sequence 〔T16n0664 0387b18–0387c09〕.
The composite recension then reorganizes the material as praise. Its complete original text is 「一切諸鬼神，今當至心聽，我今欲讚嘆，大聖辯天神。一切諸女中，辯天最為尊；諸天、修羅等、乾闥及夜叉、世間諸聖中，一切最為尊。種種諸功德，以用莊嚴身，眼如優波羅，智慧功德相。譬如七寶珠，世間甚難見，我今欲讚嘆，甚深最勝語。決定施與一切眾，最勝最高無過者，相好端嚴潤眾生，形貌清淨如蓮華；眼目修禓勝一切，身體端正視無厭，種種莊嚴諸相好，光明清淨如月光。智慧悉能遍一切，強記不忘能總持，乘師子上現人形，體有八臂莊嚴身。眾生見者如滿月，語言辯了聲微妙。智慧甚深難思議，以此智慧恒圓滿。能施眾生一切願，於一切眾最為尊，帝釋、修羅、諸天等，乾闥婆等及夜叉，一切大眾恒讚嘆：『我某甲等當恭敬，供養清淨慇重心。』以此願故皆吉祥，於怖畏處恒防護。若復有人於晨朝，清淨誦此七言偈，我令是人悉滿願，須者給與無所乏。」—“All spirits and ghosts should now listen with utmost sincerity, for I wish to praise the great noble deity of eloquence. Among all women, the deity of eloquence is most honored; among gods, asuras, gandharvas, yakṣas, and all worldly nobles, she is supreme. Many qualities adorn her body. Her eyes are like blue lotuses, and she bears the marks of wisdom and merit. Like a jewel of the seven treasures, she is exceedingly difficult to encounter in the world. I now wish to praise her profound and supreme words. She unfailingly gives to every being, supreme and highest with none beyond her. Her excellent marks are dignified and nourish sentient beings; her appearance is pure like a lotus. Her long eyes surpass all, her body is upright and never wearies the gaze, her many adorned marks and excellent characteristics are radiant and pure like moonlight. Her wisdom can pervade everything; her powerful memory never forgets and can retain all. Riding upon a lion, she appears in human form; eight arms adorn her body. Sentient beings behold her like the full moon, while her eloquent speech has a wondrous voice. Her wisdom is profound and inconceivable, and by this wisdom she is always complete. She can grant every aspiration of sentient beings and is most honored in every assembly. Śakra, asuras, gods, gandharvas, yakṣas, and all the assembled beings constantly praise her: ‘We named practitioners should honor her and make offerings with pure and deeply earnest minds.’ Through this vow, all becomes auspicious, and she constantly protects in places of fear. If someone again recites these seven-character stanzas with purity at dawn, I will fulfill all that person’s aspirations and provide whatever is needed without lack” 〔T16n0664 0387c11–0388a05〕. The composite recension concludes with 「說是偈已，令一切眾悉發阿耨多羅三藐三菩提心。」—“After these stanzas were spoken, the entire assembly was caused to arouse the mind of unsurpassed complete awakening” 〔T16n0664 0388a06〕.
Relative Fullness and Interlinear Notes Recorded Together
Yijing’s recension explicitly lists thirty-two ingredients, the composite recension explicitly lists twenty-seven, and Dharmakṣema’s recension has no bathing passage. Presence, absence, and relative fullness are recorded only as textual facts. At the end of fascicle seven, Yijing’s recension also has the interlinear note 「此品呪法有略有廣，或開或合前後不同，梵本既多，但依一譯，後勘者知之」—“The formula procedures in this chapter have shorter and fuller forms, at times expanded and at times combined, with differences before and after. Since the Indic manuscripts are many, only one translation is followed; later collators should understand this” 〔T16n0665 0437c12〕. At the beginning of the bathing passage, the composite recension preserves 「〔此下闍那崛多續譯補之〕我今復欲說其呪藥洗浴法」—“[From here, supplemented by Jñānagupta’s continued translation.] I now further wish to explain the rite for bathing with formula-medicines” 〔T16n0664 0386c06〕. Both are transmitted in their original characters. Neither is used to judge one translation superior or to infer a chronology for the formation of Yijing’s recension.
III. Scriptural Grounds for the Consciousness-Only Meaning (the Point of the Eye)
This section takes Huizhao’s direct commentary as a mirror illuminating the scripture. Every correlation with the four kinds of eloquence, outline number, resolution of difficulty, ancient sound transcription, and explanation of a name is attributed to Huizhao and is not rewritten as a statement made by Yijing’s recension itself.
1. For the circulation of the Dharma, eloquence is increased first. Huizhao places this chapter at the head of four chapters increasing merit and wisdom: 「增福智中有四：一增辨才、二增衣服、三增飲食、四增智慧。」—“Within increasing merit and wisdom there are four: first, increasing eloquence; second, increasing clothing; third, increasing food and drink; fourth, increasing wisdom” 〔T39n1788 0301b01〕. His reason for the sequence is that teaching the Dharma and benefiting beings first require eloquence; clothing and food free the preacher from deprivation, fearful seeking, and defiled intentions; and wisdom enables understanding of conventional and ultimate truth. This is the commentator’s judgment concerning how this chapter carries forward into the next three.
2. Scriptural phrases are correlated with the four kinds of unobstructed eloquence within the commentary. Huizhao correlates 「具足莊嚴言說之辯」—“complete in eloquence of adorned speech” 〔T16n0665 0434b29〕 with unobstructed eloquence in expression; words, sentences, and meanings with unobstructed eloquence in Dharma and meaning; and 「能善開悟」—“able to awaken well to understanding” 〔T16n0665 0434c01〕 with unobstructed eloquence in joyful exposition. He then takes complete retention as holding all four without forgetting. He also distinguishes understanding from eloquence: 「了四無滯名解，說四無滯名辨。辨依解起，解藉辨彰，體是慧故。」—“Comprehending the four forms of unobstructedness is called understanding; expressing the four is called eloquence. Eloquence arises in dependence upon understanding, while understanding is disclosed through eloquence, because their substance is wisdom” 〔T39n1788 0301b27〕. The correlation with the four kinds is Huizhao’s judgment; the scripture itself directly states only increase of wisdom, eloquence in speech, recollection and retention, awakening to understanding, and unobstructed complete retention.
3. The commentary opens swift eloquence into seven kinds. Huizhao lists rapid eloquence, swift eloquence, responsive eloquence, eloquence without carelessness or error, inexhaustible eloquence, eloquence rich in meaning and savor, and supremely wondrous eloquence, then states: 「捷利即初二辨，無盡即第五，大慧即所餘。」—“Swift corresponds to the first two kinds of eloquence, inexhaustible to the fifth, and great wisdom to the remainder” 〔T39n1788 0302a17〕. This is an ancient commentarial explanation; Yijing’s single line is not recast as a seven-item scriptural list.
4. The bathing rite has numbered divisions as well as resolutions concerning words and meanings. Huizhao explains conflict among the stars governing one’s birth as possible conflict in the positions of the twenty-eight lunar lodges at the time of birth. Regarding necromantic formulas that animate corpses, he says, 「西方呪術能起死屍遊行處處，或半全用，損害於人」—“Formula arts of the Western Regions can make a dead body rise and wander from place to place, using it either partially or whole to harm people” 〔T39n1788 0302b08〕. He interprets the day of the Busha star as the name of a southern star among the twenty-eight lodges and notes that the older scripture calls it the day of the Ghost star 〔T39n1788 0302b28〕. These statements are confined to what the ancient commentary says; no contemporary astronomical, medical, or ritual determination is made.
5. Medicine names follow only explanations already present in the ancient commentary. Huizhao says, 「婆律膏者是龍腦香脂。葦香者，葦內有此香。竹黃者，竹內所出。細豆蔻者，中有麁細故。茅根香者，似兜婁婆香。叱脂〔此云〕。龍華鬚〔此云〕。」—“Polügao is the aromatic resin called dragon-brain. Weixiang is an aromatic substance found within reeds. Zhuhuang is produced within bamboo. Xidoukou is so called because coarse and fine kinds exist. Maogenxiang resembles Douloupo fragrance. Chizhi [this means: ]. Longhuaxu [this means: ]” 〔T39n1788 0302b24〕. The explanations of the final two items are blank in the transmitted commentary; this edition follows the lacuna and supplies no modern name.
6. The vow and attainment after bathing. The scripture directly says forever to sever every evil, constantly to cultivate every good, and to give rise to great compassion for sentient beings. Huizhao judges these as three layers: benefit for oneself, benefit for others, and attainment of the fruit through cultivation 〔T39n1788 0303a12〕. In the commentary, the benefit stanzas are further divided into eight: freedom from illness, removal of poverty, abundance of wealth, obtaining protection, extension of life, auspiciousness and security, increase of merit, and exhaustion of difficulties 〔T39n1788 0303a22〕. The numbers can illuminate the order of the sentences but do not replace the scripture’s own list.
7. Seeking eloquence does not leave behind right mindfulness, emptiness, or compassion. In the goddess’s nineteen and one-half stanzas teaching practice, the scripture first instructs homage to the Three Jewels and the gods, offerings in a quiet place, compassion for all sentient beings, recollection of the Buddha’s body, careful reflection upon words and meanings, and cultivation in reliance upon emptiness. Huizhao judges six and one-half of these stanzas as entrusting the mind to an object and bringing it to rest, seeking complete retention, and seeking the Buddha’s four kinds of eloquence 〔T39n1788 0304b18〕. This is the sequence of practice seen in the commentarial mirror.
8. Wondrous eloquence is invoked through true speech. Part Two first takes refuge in the Three Jewels, praises the buddhas’ true speech, tongues, and benefits, and then invokes empowerment from the buddhas and the many classes. Huizhao takes the Buddha’s speech as fundamental, invoking the buddhas first and the Goddess of Eloquence and others afterward. He correlates the ten acts of homage with ten qualities: freedom from pride and deception, realization of true cessation through discernment, freedom from defilement by the five objects, freedom from the hindrances, constant practice of the uncontaminated, destruction of delusion and production of wisdom, speech corresponding to its object, freedom from habitual residue, spontaneous realization of truth, and guidance of sentient beings 〔T39n1788 0307a15〕. The ten qualities are likewise Huizhao’s correlations, not names added by the scripture itself.
IV. Explanations of Various Masters
Coexisting Readings within Huizhao’s Own Commentary
The multiple explanations, alternate names, and coexisting readings explicitly present in the direct commentary on this chapter are recorded without adjudicating among them. Even where Huizhao himself favors the former or first explanation, this edition preserves both sides and does not reduce the ancient commentary to one account.
| Point | First reading | Another reading or alternate name in the same commentary | Source |
|---|---|---|---|
| Why the name is Great Eloquence rather than Great Retention | 「總持是因，所持四法是果，從果勝號不依因名。」—“Complete retention is the cause, while the four dharmas retained are the fruit. The name follows the superiority of the fruit and does not follow the cause” 〔T39n1788 0301c02〕 | 「又解：辨為利他，持自利勝，故從他勝名大辨才。」—“Another explanation: eloquence benefits others, while retention is superior benefit for oneself. The name Great Eloquence therefore follows the superiority of benefiting others” 〔T39n1788 0301c03〕 | Both readings retained |
| Why the goddess also praises other dharmas when the preceding request seeks only eloquence | 「一解：如前釋願惠所求中辨。」—“One explanation: as explained above, she vows to confer the eloquence that is sought” 〔T39n1788 0304a26〕 | 「一云：雖但求辨，因辨得餘，因果通讚。取前釋好。」—“One account: although only eloquence is sought, the other attainments arise through eloquence, so cause and effect are praised together. The former explanation is preferable” 〔T39n1788 0304a26〕 | Both readings retained |
| Superior, middling, and inferior periods for seeking the Dharma | 「或由根有上中下」—“Perhaps because capacities are superior, middling, and inferior” 〔T39n1788 0304c28〕 | 「或由障輕重，或由宿智多少。」—“Or because obstructions are lighter and heavier, or wisdom from past lives is greater and lesser” 〔T39n1788 0304c28〕 | Three causes placed side by side |
| Alternate names for the four sciences | 「四明法，即四薜陀論。」—“The four sciences are the four Pituo treatises” 〔T39n1788 0305b16〕 | 「舊云韋陀，或毘伽羅論，皆訛謬也。」—“The old forms Weituo or the Bigaluo treatises are both erroneous” 〔T39n1788 0305b17〕 | Alternate names recorded together |
| Sages in Brahmā’s assembly | 「梵眾即仙，以離欲故。」—“The members of Brahmā’s assembly are themselves sages because they are free from desire” 〔T39n1788 0307a01〕 | 「或梵天與仙各別。初解為正。」—“Or the Brahmā gods and the sages are separate. The first explanation is correct” 〔T39n1788 0307a01〕 | Both readings retained |
| What is included by ‘these and the others’ | 「或等餘羅漢」—“Perhaps it includes the remaining arhats” 〔T39n1788 0307b21〕 | 「或等如前二十二辨。」—“Or it includes the twenty-two kinds of eloquence listed earlier” 〔T39n1788 0307b21〕 | Both readings retained |
Zhiyi’s Line-by-Line Textual Commentary on the Sūtra of Golden Light
Zhiyi follows Dharmakṣema’s recension in explaining The Deity of Great Eloquence line by line. The direct commentary begins at 0076a26 and ends before the next chapter at 0076b17. Its principal passage for the chapter reads, 「辯有四種，小辯、無量辯、雙辯、大辯。無漏法名小辯，恒沙法名無量辯，備二種名雙辯，雙非雙照名大辯。此天住智慧莊嚴法門，自住大辯，以自在力為悅眾生故，隨說一辯若二若三若四，故名大辯。為宜眾生，故若授一辯若二若三若四，宜而立之，故名大辯。為對眾生故，或對一辯若二若三若四，對而治之，故名大辯。為悟眾生故，若悟一辯若二若三若四，一悟一切悟而開發之，故名大辯。對佛發願，以大辯加於說者，故稱〈大辯品〉。文為三：一從「白佛」下，以大辯力加益法師；二從「若有眾生於百千」下，以感應力加於化道；三從「復令無量」下，以行力加於聽者。初加法師以樂說辯才，莊嚴次第是辭辯，大智是義辯，總持是法辯。「若有眾生」下，加化道流布不絕。加其能化之道，無人無所化、無道無能化，因緣和合，化道不絕也。從「復令無量」下，是加聽眾兩益。聞經至不退轉，是加因益；必定得菩提，是加果益。文言雖略，誓願甚深，為益大矣。」—“Eloquence has four kinds: limited eloquence, measureless eloquence, paired eloquence, and great eloquence. Eloquence concerning uncontaminated dharmas is called limited; eloquence concerning dharmas as numerous as the sands of the Ganges is called measureless; possession of both is called paired; simultaneously illuminating both paired and non-paired is called great eloquence. This deity abides in the Dharma gate adorned by wisdom and herself abides in great eloquence. Because she uses sovereign power to please sentient beings, she teaches according to circumstances one, two, three, or four kinds of eloquence and is therefore called Great Eloquence. Because she adapts to sentient beings, she bestows one, two, three, or four kinds according to what is fitting and establishes them accordingly; hence she is called Great Eloquence. Because she responds to sentient beings, she may counter with one, two, three, or four kinds and treat them accordingly; hence she is called Great Eloquence. Because she awakens sentient beings, she awakens them through one, two, three, or four kinds; by one awakening, every awakening is disclosed, and hence she is called Great Eloquence. She makes a vow before the Buddha to empower the preacher with great eloquence and is therefore called the Great Eloquence chapter. The text has three parts: first, from ‘addressed the Buddha’ onward, she benefits the Dharma teacher through the power of great eloquence; second, from ‘if sentient beings before hundreds of thousands’ onward, she benefits the work of transformation through responsive power; third, from ‘further enables measureless’ onward, she benefits listeners through the power of practice. In the first, she benefits the Dharma teacher with eloquence in joyful exposition; adornment and sequence are eloquence in expression; great wisdom is eloquence in meaning; and complete retention is eloquence in Dharma. From ‘if sentient beings’ onward, she benefits the work of transformation so that circulation is unbroken. She benefits the path capable of transformation: without people there is no one transformed, and without a path there is no agent of transformation. When causes and conditions join, the path of transformation is unbroken. From ‘further enables measureless’ onward, two benefits are given to listeners. From hearing the scripture through attainment of non-retrogression is benefit to the cause; certain attainment of awakening is benefit to the fruit. Although the words of the text are brief, the vow is exceedingly profound and the benefit great” 〔T39n1785 0076a27–0076b16〕.
In the general outline of the circulation section, the same commentary also says, 「〈大辯品〉以辯充益說者；〈功德天品〉誓以資財潤請者說者；〈地神品〉誓以地味膏腴味請處說處；〈散脂品〉誓以威武摧外敵壤內難，安於請說聽等也。又〈天王〉護其國，〈大辯〉護其師，〈功德〉護其眾，〈地神〉護其地，〈散脂〉禳其災，令經法大行也〔云云〕。」—“The Great Eloquence chapter enriches the preacher through eloquence. The Goddess of Merit chapter vows to enrich the invoker and preacher through material wealth. The Earth Deity chapter vows through the fertile savor of the earth to enrich the place of invocation and teaching. The Sengzhi chapter vows through martial power to destroy external enemies and inner difficulties and bring security to invoker, preacher, listener, and others. Again, the Heavenly Kings protect the realm; Great Eloquence protects the teacher; Merit protects the assembly; the Earth Deity protects the land; Sengzhi averts calamity, causing the Dharma of the scripture to circulate greatly, and so forth” 〔T39n1785 0073c07–0073c12〕. This is a general outline of the entire division and belongs to a different level from the direct line-by-line commentary on the chapter.
Jizang’s Line-by-Line Commentary on the Sūtra of Golden Light
Jizang likewise follows the older recension line by line. His direct commentary begins at 0168a03 and the next chapter begins at 0168a20. The complete passage reads, 「〈大辯品〉 此下四品是大段第二，明人部，利益弘通之人。即為四別：初一品〈與功德品〉益資財、〈地神品〉施飲食、〈散脂品〉益智慧。若無辯才、資生衣服飲食、智慧，不能弘法，是故四神次第益之。此大辯神迹在天上，神本是九地菩薩，具足四辯，故名大辯品。就文有二：一利益說人；二從「當令是等」下，利益聽眾。就初有二：初正明利益說者；二從「若有眾生」下，勸為他說。又就初有二：初益四辯，初三句是樂說辯、次兩句是辭辯、後一句合明法義二辯；二從「若是經中」下，益總持力。第二勸為他說中，初出所化人有善根、二從「是說法者」下，正勸為他說。大段第二益聽眾中有三：初益福慧，先與智慧後益福報；二從「善辭」下，與四辯，善解方便即辭辯也，善能辯暢諸論者是樂說辯，善知伎術者謂法義二辯；三從「能出生死」下明得佛果也。」—“The Great Eloquence chapter. The following four chapters are the second major section, explaining the class of persons and benefiting those who propagate and circulate the Dharma. It has four distinctions. The first chapter [together with] the Goddess of Merit chapter benefits material resources; the Earth Deity chapter gives food and drink; the Sengzhi chapter benefits wisdom. Without eloquence, the clothing and food that sustain life, and wisdom, one cannot propagate the Dharma; the four deities therefore benefit practitioners in sequence. The manifest trace of this deity Great Eloquence is in the heavens, while the deity’s original identity is a bodhisattva of the ninth ground, complete in the four kinds of eloquence; hence the chapter is named Great Eloquence. The text has two parts: first, benefiting the preacher; second, from ‘will enable these’ onward, benefiting the listeners. The first has two parts: first, directly clarifying benefit to the preacher; second, from ‘if sentient beings’ onward, exhorting teaching for others. The first again has two parts: first, benefiting the four kinds of eloquence—the first three sentences concern eloquence in joyful exposition, the next two concern eloquence in expression, and the final sentence jointly clarifies eloquence in Dharma and meaning; second, from ‘if within this scripture’ onward, benefiting the power of complete retention. Within the second, exhorting teaching for others, first the people to be transformed are shown to have roots of goodness; second, from ‘this Dharma preacher’ onward, he is directly exhorted to teach for others. The second major section, benefiting the listeners, has three parts: first, benefiting merit and wisdom—wisdom is given first and the recompense of merit afterward; second, from ‘skillful expression’ onward, giving the four kinds of eloquence—well understanding skillful means is eloquence in expression, eloquently expounding discourses is eloquence in joyful exposition, and well knowing the arts means eloquence in Dharma and meaning; third, from ‘can leave birth and death’ onward, clarifying attainment of the fruit of buddhahood” 〔T39n1787 0168a03–0168a19〕.
Illumination from the Profound-Meaning Level in Zhili and Zhiyi
Zhili’s Record of Gleaned Notes on the Profound Meaning of the Sūtra of Golden Light offers illumination at the level of profound meaning: 「以神力護說聽者，并其國王及以土境。〈堅牢地神品〉、〈大辯天品〉、〈功德天品〉，各於品內廣明饒益行經之者。此諸菩薩及諸天神，多是古佛却來，或乃分真垂應，遙禮稱揚如來功德，護持饒益說聽之人，皆為宗奉經王、流通方等，若非法門至妙，曷能裨贊惟勤。」—“Through divine power they protect those who teach and hear, together with the ruler and territory of the realm. The Earth Deity Firm and Steadfast, Great Eloquence, and Goddess of Merit chapters each extensively clarify within the chapter the benefit given to those who practice the scripture. These bodhisattvas and gods are mostly ancient buddhas returning, or beings who have partially realized truth and manifest in response. From afar they bow and proclaim the Tathāgata’s qualities, protect and benefit those who teach and hear, and all honor the king of scriptures and circulate the Vaipulya teaching. If this Dharma gate were not supremely wondrous, how could they assist and praise it with such diligence?” 〔T39n1784 0014b18–0014b23〕. Zhili also composed T39n1786, the Record of the Textual Commentary on the Sūtra of Golden Light, a line-by-line record of the Textual Commentary. Its record concerning the corresponding older recension begins with 「二、〈大辯品〉」—“Second, the Great Eloquence chapter” 〔T39n1786 0143a03〕. The line-by-line level of the Record of the Textual Commentary and the profound-meaning level of the Record of Gleaned Notes belong to distinct works.
Zhiyi’s Profound Meaning of the Sūtra of Golden Light likewise offers only general illumination: 「諸天覆之以天威、地祇潤之以地肥，大辯加之以辯道、功德益之以財寶，諸有悉乾枯、三塗除熱惱。」—“The gods cover them with heavenly majesty, earth deities enrich them with the earth’s fertility, Great Eloquence empowers them with the path of eloquence, and Merit benefits them with wealth; every kind of existence dries up and the burning distress of the three evil destinies is removed” 〔T39n1783 0001a24–0001a26〕. It also says, 「〈大辯〉、〈功德〉已下，標名舉事其例甚多。」—“From Great Eloquence and Merit onward, there are very many instances of marking a name and presenting its event” 〔T39n1783 0006a20–0006a21〕.
The views of the masters are not fused into a single outline. Zhiyi’s line-by-line commentary distinguishes three levels: Dharma teacher, work of transformation, and listener. Jizang first distinguishes preacher and listener, then correlates the four kinds of eloquence and complete retention. Zhili’s Record of Gleaned Notes discusses benefit to those who practice the scripture at the profound-meaning level, while his Record of the Textual Commentary has a separate line-by-line record. Following Yijing’s fuller recension, Huizhao comments line by line through the bathing rite, practices, praise according to conventional truth, and the invocations in Part Two. The base texts and levels used by each master are recorded together without adjudicating superiority.
V. Terminology
The Goddess of Great Eloquence. Huizhao preserves the ancient sound transcription: 「梵云摩訶〔此云大〕薩羅悉知婆底〔此云辨才〕提婆仳〔此云天女〕。」—“In the Indic language: Mohe [this means great], Saluoxizhipodi [this means eloquence], Tipoqi [this means goddess]” 〔T39n1788 0301b10〕. This edition transmits only the sound transcription and Han explanations recorded by the ancient master and does not restore them from a modern critical edition.
The four kinds of unobstructed eloquence. The scripture directly states eloquence in speech, words and meanings, awakening to understanding, and complete retention. Huizhao correlates them with unobstructed eloquence in expression, Dharma, meaning, and joyful exposition, while Jizang and Zhiyi make different sentence-level correlations following the older recension. All three masters see the four kinds, but the detailed correlations remain with their respective commentaries.
Dhāraṇī and complete retention. Huizhao says that retaining the four without forgetting is called the four complete retentions and encompasses mindfulness and wisdom. He further describes understanding as comprehending the four forms of unobstructedness and eloquence as expressing them. The scripture’s many formula passages preserve ancient sound transcriptions, full-width spaces, repeated syllables, variant graphs, rare characters, and interlinear notes; they are neither translated nor regularized.
Thirty-two aromatic medicines. Yijing’s general marker in its original characters is 「當取香藥三十二味」—“one should obtain thirty-two aromatic medicines” 〔T16n0665 0434c13〕; no additional category names are invented. In order, the thirty-two items are changpu, niuhuang, muxuxiang, shexiang, xionghuang, hehunshu, baiji, xiongqiong, gouqigen, songzhi, guipi, xiangfuzi, chenxiang, zhantan, linglingxiang, dingzi, yujin, polügao, weixiang, zhuhuang, xidoukou, gansong, huoxiang, maogenxiang, chizhi, aina, anxixiang, jiezi, maqin, longhuaxu, baijiao, and qingmu. Their interlinear sound transcriptions also belong to the transmitted witness and are not replaced by modern pharmacological names.
Praise according to conventional truth. Kauṇḍinya explicitly says, 「我今更欲依世諦法讚彼勝妙辯才天女。」—“I now further wish to praise that supremely wondrous Goddess of Eloquence according to conventional truth” 〔T16n0665 0437a04〕. Huizhao explains, 「勝義絕言，故云依俗。」—“Ultimate meaning is beyond words; therefore it says according to the conventional” 〔T39n1788 0305a08〕. The former is directly stated by the scripture; the latter is the commentator’s judgment.
The four sciences. Huizhao explains the four sciences as the four Pituo treatises and in sequence interprets the science of lifespan, sacrificial science, leveling science, and technical science. He further associates the scriptural phrase 「幻化呪等悉皆通」—“she comprehends transformations, formula methods, and the like” 〔T16n0665 0437a26〕 with the fourth science. This is only the ancient commentary’s explanation of the name and is not expanded into a modern academic taxonomy.
Names in Part Two. For the invocation passage, Huizhao preserves ancient explanations: Wuma means cessation; Sijiantuo means aggregates; Manasi means a compassionate mind; Feishuinü means many hands; Pimo corresponds to the older Bishoujiemo; Shili means auspiciousness; Shiliduomo means auspicious wisdom; Xili is said to have 「此無可翻」—“nothing by which it can be translated” 〔T39n1788 0307a09〕; and Helidi means blue-colored. This layer records only explanations already present in the ancient commentary and does not supplement names left unexplained.
True speech and the broad and long tongue. Part Two makes the buddhas’ freedom from false speech over long eons, their broad and long tongues, and their ability to remove the burning heat of afflictions the basis for invoking eloquence. Huizhao divides true speech into cause, result, and rejoicing; the tongue into the cause of freedom from false speech and the result of the organ of speech; and benefit into the reason for invoking empowerment 〔T39n1788 0306b21–0306c02〕. This is the commentary’s division and is not added to the vernacular rendering as scriptural speech.
VI. Similes · Rhetoric
High mountain, thatched hut, grass clothing, and raised foot. Kauṇḍinya praises the goddess: 「依高山頂勝住處，葺茅為室在中居；恒結軟草以為衣，在處常翹於一足。」—“She relies upon an excellent dwelling atop a high mountain, thatches grass to make a room and lives within it; she constantly knots soft grass into clothing and wherever she dwells commonly raises one foot” 〔T16n0665 0436a07〕. Huizhao separately interprets these as symbols of leaving birth and death, freedom from pride, patience, and diligent benefit to beings 〔T39n1788 0303c17〕. Such symbolic meanings must be attributed to the ancient commentary and cannot be written backward as something the scripture itself says.
Empty space and nonattachment. The practice stanzas say, 「宣說諸法皆非有，譬如虛空無所著」—“It is proclaimed that all dharmas are not existent, like empty space unattached anywhere” 〔T16n0665 0436b29〕. The simile clarifies nonattachment; the surrounding passage remains connected to the Buddha’s voice, tongue, vows, and cultivation. It cannot be extracted as a statement of annihilation.
Lotus, bridge and raft, full moon, high peak, and island. The praise according to conventional truth proceeds continuously through 「於王住處如蓮華，若在河津喻橋栰」—“In a royal residence she is like a lotus; at a river crossing she is compared to a bridge and raft” 〔T16n0665 0437b02〕 and 「面貌猶如盛滿月，具足多聞作依處；辯才勝出若高峯，念者皆與為洲渚」—“Her face is like the full moon; complete in great learning, she serves as a support. Her eloquence rises above others like a high peak; to all who recollect her she becomes an island” 〔T16n0665 0437b03〕. The lotus expresses nondefilement; bridge, raft, and island express crossing and support; the high peak expresses the eminence of eloquence. Huizhao’s commentary distributes these symbolic meanings line by line 〔T39n1788 0305c01–0305c05〕.
Lamp, maṇi jewel, lotus, lion, and full moon. The long praise according to conventional truth calls the goddess 「如大燈明常普照」—“like a great lamp, constantly shining everywhere” 〔T16n0665 0437b09〕. The formula-praise then successively uses a priceless maṇi jewel, pure lotus, lion among beasts, and full moon 〔T16n0665 0437b24–0437c03〕. Each simile has its own adjacent object; they are not blended into a generic symbol of “wish fulfillment.”
The broad and long tongue. From the buddhas’ true speech, Part Two describes tongues covering their faces, Jambudvīpa, the four continents, a trichiliocosm, and worlds throughout the ten directions 〔T16n0665 0437c26–0438a06〕. The scripture uses this as the pivot joining freedom from false speech to the request for wondrous eloquence; no external quantification or causal account is added.
VII. Cross-Reading · Carrying Forward
From upholding the scripture to eloquence. The chapter does not open by seeking verbal ability alone. The goddess first protects Dharma teachers from forgetting words and meanings, enables awakening and unobstructed retention, causes the scripture to circulate without disappearing, and gives listeners eloquence, wisdom, release, and awakening. Speech, recollection and retention, hearing and learning, circulation, and liberation are joined within the same passage.
From bathing to the formation of vows. After the procedures of the ritual ground, the scripture does not stop with bathing the body. It instructs the practitioner to put on clean clothes, enter a clean room, and vow forever to sever every evil, constantly to cultivate every good, and to give rise to great compassion for sentient beings. Read across the whole passage, the materials, formula procedures, and ritual forms are not separated from cultivating goodness, compassion, receiving and reciting, and protection of the scripture.
From eloquence to emptiness and true speech. The goddess’s instruction first gives rise to compassion for all sentient beings, then asks the practitioner to reflect well upon words and meanings and cultivate in reliance upon emptiness. Part Two invokes wondrous eloquence through the buddhas’ true speech, freedom from falsehood, and broad and long tongues. Eloquence within the chapter thus has not only words but also right mindfulness, emptiness, true speech, and benefit to others as its conditions.
Viewing the masters together. Following Yijing’s fuller recension, Huizhao comments line by line through Part Two. Following the opening shared with Dharmakṣema’s recension, Zhiyi and Jizang provide line-by-line commentary. Zhili’s Record of Gleaned Notes illuminates at the profound-meaning level, while his Record of the Textual Commentary separately provides a line-by-line record. The masters all see eloquence benefiting speakers and listeners and enabling circulation, yet their divisions and sentence-level correlations differ. This edition lets their views illuminate one another without harmonizing them into a single account.
Carrying forward from the preceding and into the following chapters. Huizhao judges this the first of four chapters increasing merit and wisdom, followed in sequence by chapters increasing clothing, food and drink, and wisdom 〔T39n1788 0301a28〕. The order on disk likewise moves from Chapters Thirteen and Fourteen, both concerned with formula-protection, into the formula-medicines, body protection, and formula-praise of this chapter, then proceeds to The Goddess of Great Auspiciousness, Chapter Sixteen. The adjacency of the chapters and the ancient commentary’s outline are recorded at distinct levels. Carrying forward means continuity of Dharma meaning and reading, not a judgment that one text was added from another.
VIII. Placement of the Editions
- This translation and apparatus takes Yijing’s T16n0665 as its base text: the Part One title at 0434b25, the words Part One at 0434b26, the chapter body at 0434b27–0437c12; the fascicle-seven end title at 0437c13; the fascicle-eight title at 0437c16 and attribution at 0437c18; the Part Two title at 0437c19 and body at 0437c20–0438c23; and the next chapter title at 0438c24.
- Dharmakṣema’s T16n0663 is titled The Deity of Great Eloquence, Chapter Seven: title at 0344c20 and chapter body at 0344c21–0345a03. It preserves only the opening shared by all three recensions.
- The composite T16n0664 is titled Great Eloquence, Chapter Twelve: title at 0386b22 and chapter body at 0386b24–0388a07. After the shared opening, it also preserves bathing, formula-medicines, the ritual ground, boundary establishment, body protection, protection of the four classes, Kauṇḍinya’s invocation, and praise stanzas. All three recensions contain the chapter and are transmitted according to their actual chapter bodies.
- The composite recension’s interlinear note marking the bathing passage as a supplement from Jñānagupta’s continued translation is preserved in its original characters. It establishes only the self-contained marker within the composite recension at that point. This edition does not use it to infer the source of Yijing’s recension or adjudicate superiority among translations.
- Yijing’s recension lists thirty-two aromatic medicines; the composite explicitly lists twenty-seven before saying “medicines such as these”; Dharmakṣema’s has no medicine list. The medicine names, sound transcriptions, punctuation, and interlinear notes of each recension are preserved separately and one witness is not used to regularize another.
- The six formula and formula-praise passages in Yijing’s recension, together with the four formula passages and long formula in the composite recension, are preserved according to the original characters of their respective witnesses. Full-width spaces, repeated syllables, variant graphs, rare characters, and interlinear notes are not regularized; the sound transcriptions are not translated or restored from modern critical editions.
- Huizhao’s direct commentary is at T39n1788 0301a27–0307c26 and spans fascicle five, first part, and fascicle five, latter part. Zhiyi’s T1785 line-by-line commentary is at 0076a26–0076b16; Jizang’s T1787 line-by-line commentary is at 0168a03–0168a19; and Zhili’s T1784 offers only illumination from the profound-meaning level at 0014b18–0014b23. These levels are not conflated.
- Huizhao’s coexisting readings concerning the name Great Retention, the praise of other dharmas, periods for seeking the Dharma, alternate names for the four sciences, sages in Brahmā’s assembly, and what “these and the others” indicates have all been listed individually. Even where the commentator makes his own selection, this edition does not adjudicate in his place.
The relative fullness of the three translations, the ancient commentaries’ outlines, variant formula-medicines, and multiple readings within the same commentary are all transmitted without adjudication. Collation that retained only one regularized text would obscure how eloquence, protection, practice, and circulation unfold across three Han translations and the readings of the masters.