金光明最勝王經 堅牢地神品第十八
說法師坐在高座，堅牢地神卻隱去身形，留在座下，頂戴其足。
法座之下，什麼正在生長？
大地增益之前，經先寫聽法者自身：地神聽聞正法，深心歡喜，受得法味，威光增益，慶悅無量。祂沒有把所得留在自己身上，隨即說要使大地深處的地味增益，使四海土地肥厚、田疇沃壤。
接著，經文把目光移到眾生每天接觸的事物：江河池沼，樹木藥草，花果根莖，枝葉苗稼。色香具足，堪可受用；眾生食用以後，壽命、容色、體力、諸根、心慧都得到安穩，百千事業也能周備。
可是，大地豐厚並不是全品的終點。眾生得到身心安樂，反而更加愛敬經王。他們從城邑、聚落、舍宅或空地出發，前往法會，頂禮法師，聽受經典；聽完再回到原處，把一個譬喻、一品、一段往昔因緣、一個如來名、一個菩薩名、一首四句頌，乃至一句與首題名字，說給其他人聽。
於是，路徑完整了：法從高座傳下，落在土地與眾生的受用中；得益的眾生又走回法座，把所聽之法帶回自己的住處。地神在座下頂戴一雙足，所護持的卻是許多人來回於住處與法會之間的腳步。
本品後段轉入求見地神真身。經文由求見直接轉入行法：先安頓淨室、道場、洗浴、潔衣、草座、舍利尊像、香花與飲食，再傳下三段神呪。請召、現身共語、護身，各有持誦之法；五色線誦二十一遍，作二十一結，繫在左臂肘後。
到了最後，地神以佛、法、僧三寶作為要契，證明自己所說真實。佛陀讚歎祂以實語神呪護持經王與說法者。全品到此再度回到法座：求見真身固然被說出，真正收束全篇的，仍是經能不能被護住、法能不能被說出。
所以，法座之下生長的，不只是地味。那裡先有一位護法者深心聽聞；由聽聞而有大地的豐厚，由豐厚而有眾生的安樂，由安樂而有再度聽法、供養與轉說。當一個人把聽到的一句帶回住處，法已從座下進入土地，也從土地重新走向下一場法會。
The Dharma teacher sits upon a high seat, while the earth deity Firm and Steadfast conceals her form, remains beneath it, and bears the teacher’s feet upon her head.
What is growing beneath the Dharma seat?
Before describing the earth’s increase, the sūtra first speaks of the listener herself. Firm and Steadfast hears the true Dharma, rejoices profoundly, partakes of its flavor, increases in majestic radiance, and experiences measureless joy. She does not keep what she has received for herself. She immediately vows to increase the flavor deep within the earth, make the land within the four seas rich and substantial, and render its fields and soil fertile.
The sūtra then turns its gaze toward the things sentient beings touch every day: rivers and ponds, trees and medicinal plants, flowers and fruits, roots and stalks, branches, leaves, shoots, and crops. Complete in color and fragrance, they are fit for use. After sentient beings consume them, their lifespan, complexion, strength, faculties, and wisdom become secure, and hundreds of thousands of kinds of work can be fully sustained.
Yet the earth’s abundance is not the endpoint of the chapter. Once sentient beings obtain happiness of body and mind, they love and revere the king of sūtras all the more. They leave their cities, villages, houses, or open spaces, go to the Dharma assembly, bow to the teacher, and hear the scripture. Afterward they return to their places and tell others one simile, one chapter, one account of past causes, the name of one Tathāgata or bodhisattva, one four-line stanza, a single sentence, or even just the opening title.
The path is thus complete. The Dharma descends from the high seat and enters the earth and what beings use; those who benefit walk back to the Dharma seat and carry what they heard home. Beneath the seat, the deity bears one pair of feet upon her head, yet what she protects is the movement of many feet between dwelling place and Dharma assembly.
The latter half of the chapter turns to seeing the deity’s true body. From the wish to see her, the sūtra moves directly into a practice: first arrange the clean room, place of practice, bathing, clean clothing, grass seat, relic image, incense, flowers, and food; then it transmits three formulas. Invitation, manifestation and conversation, and bodily protection each have their recitation procedures. A five-colored cord is empowered through twenty-one recitations, tied into twenty-one knots, and fastened behind the left elbow.
At the end, Firm and Steadfast makes the Three Jewels of Buddha, Dharma, and Saṅgha her pledge, attesting the truth of what she says. The Buddha praises her for using a formula of true speech to protect the king of sūtras and its preachers. The chapter thus returns once more to the Dharma seat: although seeing her true body is taught, its conclusion still asks whether the sūtra can be protected and the Dharma spoken.
What grows beneath the Dharma seat, then, is not only the flavor of the earth. First there is a Dharma protector listening with profound attention; from listening comes the earth’s abundance, from abundance comes sentient beings’ happiness, and from happiness comes renewed hearing, offering, and retelling. When one person carries a single sentence home, the Dharma has entered the earth from beneath the seat, and from the earth has begun to walk toward the next Dharma assembly.
唐義淨譯《金光明最勝王經》卷八〈堅牢地神品第十八〉· 大正藏 T16n0665〔起 T16 0440a18〕。段/行首〔T16 …〕＝大正藏頁·欄·行錨。
〔T16 0440a18〕爾時，堅牢地神即於眾中，從座而起，合掌恭敬而白佛言：「世尊！是《金光明最勝王經》，若現在世，若未來世，若在城邑聚落、王宮樓觀，及阿蘭若、山澤空林，有此經王流布之處，世尊！我當往詣其所，供養恭敬擁護流通。若有方處為說法師敷置高座演說經者，我以神力不現本身，在於座所，頂戴其足；我得聞法，深心歡喜，得飡法味，增益威光，慶悅無量。自身既得如是利益，亦令大地深十六萬八千踰繕那，至金剛輪際，令其地味悉皆增益，乃至四海所有土地，亦使肥濃田疇沃壤倍勝常日。亦復令此贍部洲中江河池沼，所有諸樹藥草叢林，種種花果根莖枝葉及諸苗稼，形相可愛，眾所樂觀，色香具足，皆堪受用。若諸有情受用如是勝飲食已，長命色力，諸根安隱，增益光輝，無諸痛惱，心慧勇健，無不堪能。又此大地凡有所須，百千事業悉皆周備。世尊！以是因緣，諸贍部洲安隱豐樂，人民熾盛，無諸衰惱，所有眾生皆受安樂。既受如是身心快樂，於此經王深加愛敬，所在之處皆願受持供養，恭敬尊重讚歎。又復於彼說法大師法座之處，悉皆往彼，為諸眾生勸請說是最勝經王。何以故？世尊！由說此經，我之自身并諸眷屬咸蒙利益，光輝氣力，勇猛威勢，顏容端正，倍勝於常。世尊！我堅牢地神蒙法味已，令贍部洲縱廣七千踰繕那地，皆悉沃壤乃至如前，所有眾生皆受安樂。是故，世尊！時彼眾生為報我恩，應作是念：『我當必定聽受是經，恭敬供養，尊重讚歎。』作是念已，即從住處城邑聚落、舍宅空地，詣法會所，頂禮法師，聽受是經。既聽受已，各還本處，心生慶喜，共作是言：『我等今者得聞甚深無上妙法，即是攝受不可思議功德之聚，由經力故，我等當值無量無邊百千俱胝那庾多佛，承事供養，永離三塗極苦之處，復於來世百千生中，常生天上，及在人間受諸勝樂。』時彼諸人各還本處，為諸人眾說是經王，若一喻、一品、一昔因緣、一如來名、一菩薩名、一四句頌、或復一句，為諸眾生說是經典，乃至首題名字。世尊！隨諸眾生所住之處，其地悉皆沃壤肥濃，過於餘處。凡是土地所生之物，悉得增長滋茂廣大，令諸眾生受於快樂，多饒珍財，好行惠施，心常堅固，深信三寶。」 作是語已，爾時，世尊告堅牢地神曰：「若有眾生，聞是金光明最勝經王乃至一句，命終之後，當得往生三十三天及餘天處。若有眾生為欲供養是經王故，莊嚴宅宇，乃至張一傘蓋、懸一繒幡，由是因緣，六天之上，如念受生，七寶妙宮，隨意受用，各各自然有七千天女，共相娛樂，日夜常受不可思議殊勝之樂。」 作是語已，爾時，堅牢地神白佛言：「世尊！以是因緣，若有四眾，昇於法座，說是法時，我當晝夜擁護是人，自隱其身在於座所，頂戴其足。世尊！如是經典為彼眾生已於百千佛所種善根者，於贍部洲流布不滅。是諸眾生聽斯經者，於未來世無量百千俱胝那庾多劫，天上人中常受勝樂，得遇諸佛，速成阿耨多羅三藐三菩提，不歷三塗生死之苦。」 爾時，堅牢地神白佛言：「世尊！我有心呪，能利人天，安樂一切，若有男子女人及諸四眾，欲得親見我真身者，應當至心持此陀羅尼，隨其所願，皆悉遂心，所謂資財珍寶伏藏，及求神通，長年妙藥并療眾病，降伏怨敵，制諸異論。當於淨室安置道場，洗浴身已，著鮮潔衣，踞草座上，於有舍利尊像之前，或有舍利制底之所，燒香散花，飲食供養。於白月八日布灑星合，即可誦此請召之呪： 〔T16 0441a02〕「怛姪他只哩只哩 主嚕主嚕 句嚕句嚕 拘柱拘柱 覩柱覩柱 縛訶〔上〕 縛訶 伐捨伐捨 莎訶 「世尊！此之神呪，若有四眾，誦一百八遍請召於我，我為是人即來赴請。又復，世尊！若有眾生欲得見我現身共語者，亦應如前安置法式，誦此神呪： 「怛姪他 頞折泥〔去〕頡力剎泥室尼達哩訶訶呬呬區嚕 伐囇 莎訶 「世尊！若人持此呪時，應誦一百八遍，并誦前呪，我必現身，隨其所願，悉得成就，終不虛然。若欲誦此呪時，先誦護身呪曰： 「怛姪他儞室里末捨羯㨖 捺㨖矩㨖 勃地〔上〕 勃地囇 婢㨖婢㨖 矩句㨖 佉婆〔上〕只里 莎訶 「世尊！誦此呪時，取五色線，誦呪二十一遍，作二十一結，繫在左臂肘後，即便護身，無有所懼。若有至心誦此呪者，所求必遂，我不妄語，我以佛法僧寶而為要契證知是實。」 爾時，世尊告地神曰：「善哉！善哉！汝能以是實語神呪，護此經王及說法者，以是因緣令汝獲得無量福報。」
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》卷八〈堅牢地神品第十八〉白話譯。三段神呪依底本原字、全形空格、重複音節、異體字、罕用字與夾註保存；音寫不翻譯，也不正字化。
地神在法座之下聽聞，也使大地增益
這時，堅牢地神在大眾之中從座位起身，合掌恭敬，稟告佛陀：『世尊，這部《金光明最勝王經》，無論流布在現在世或未來世，無論是在城邑聚落、王宮樓觀，或在阿蘭若、山澤空林，只要有這部經王流布，我就會前往那裡，供養、恭敬、擁護，使它流通。
『如果有一個地方為說法師鋪設高座，讓法師演說這部經，我會以神力隱去自己的本身，留在法座所在之處，用頭頂戴法師的雙足。我聽聞正法以後，內心深深歡喜，得以受用法味，威光隨之增益，生起無量慶悅。
『我自身既得到這樣的利益，也會使大地向下深達十六萬八千踰繕那，直到金剛輪的邊際，其中的地味全部增益；乃至四海之內所有土地，也都更加肥厚，田地沃壤勝過平常。贍部洲中的江河、池沼，以及一切樹木、藥草、叢林，各種花、果、根、莖、枝、葉和苗稼，形貌可愛，眾人樂於觀看，色澤與香氣具足，都可以受用。
『有情受用這些殊勝飲食以後，壽命得以延長，容色與體力增盛，諸根安穩，光輝增加，沒有各種痛苦惱患；心慧勇健，無事不能承擔。大地上凡是人們所需要的，百千種事業也都能周全具備。
『世尊，由於這個因緣，整個贍部洲安穩豐樂，人民興盛，沒有衰損與苦惱，一切眾生都享受安樂。他們既得到這樣的身心快樂，便會對這部經王更加愛敬；凡有經典所在之處，都願意受持、供養、恭敬、尊重、讚歎。他們又會前往說法大師的法座之處，為眾生勸請法師宣說這部最勝經王。
『為什麼呢？世尊，由於有人宣說這部經，我和所有眷屬都蒙受利益；我們的光輝、氣力、勇猛、威勢與端正容貌，都勝過平常。我堅牢地神受得法味以後，便使贍部洲縱廣七千踰繕那的土地全都肥沃；其餘利益也和前面所說一樣，使所有眾生都得到安樂。』
聽完以後，還要把所得的一句帶回去
堅牢地神接著說：『因此，世尊，那些眾生為了報答我的恩德，應當這樣想：『我必定要聽受這部經，恭敬供養，尊重讚歎。』他們生起這一念以後，就從自己居住的城邑、聚落、房舍或空地出發，前往法會，頂禮法師，聽受這部經。
『聽聞以後，他們各自回到原來的地方，心中歡喜，共同說：『我們現在得以聽聞甚深無上的妙法，便是攝受了不可思議的功德之聚。由於經王之力，我們將值遇無量無邊、百千俱胝那庾多諸佛，承事供養；永遠離開三塗極苦之處，未來百千生中，常生天上，也在人間享受各種殊勝安樂。』
『這些人回到自己的地方以後，還會為其他人宣說這部經王。所說的內容，或是一個譬喻，或是一品，或是一段往昔因緣，或是一位如來的名號、一位菩薩的名號，或一首四句頌，甚至只是一句；他們也會為眾生說出這部經典，乃至只說經的首題名字。
『世尊，這些眾生住在哪裡，那裡的土地便會肥沃厚實，勝過其他地方。土地所生的一切物類都能增長、茂盛、廣大，使眾生享受快樂；他們財寶豐饒，樂於惠施，內心常保堅固，深信佛、法、僧三寶。』
聞得一句，供養一蓋一幡
堅牢地神說完以後，世尊告訴祂：『如果有眾生聽聞這部《金光明最勝王經》，乃至只聽到一句，命終之後，便能往生三十三天及其他天處。
『如果有眾生為了供養這部經王而莊嚴宅舍，乃至只張設一座傘蓋、懸掛一面繒幡，由這一因緣，便能隨念往生六天之上；七寶妙宮可以隨意受用，每人自然有七千天女共同娛樂，日夜常受不可思議的殊勝快樂。』
護住說法者，也使聽者不歷三塗
世尊說完以後，堅牢地神再次稟告：『世尊，由於這個因緣，無論四眾中的哪一類人登上法座宣說此法，我都會日夜擁護他。我會隱藏身形，留在法座所在之處，用頭頂戴他的雙足。
『世尊，這部經典是為那些已在百千佛前種植善根的眾生而在贍部洲流布、不令斷滅的。聽聞這部經的眾生，未來無量百千俱胝那庾多劫中，會在天上、人間常受殊勝安樂，得以值遇諸佛，迅速成就無上正等正覺，不再經歷三塗生死的痛苦。』
求見真身的道場與三段神呪
這時，堅牢地神又稟告佛陀：『世尊，我有一心呪，能利益人間與天上，使一切眾生安樂。如果男子、女人以及四眾想要親見我的真身，應當至心受持這一陀羅尼；他們所願求的，都能順遂。所求包括資財、珍寶、伏藏、神通、長年妙藥、治療眾病、降伏怨敵與制伏各種異論。
『修持者應當在潔淨的房室中安置道場，洗浴身體，穿上鮮潔衣服，坐在草座上。在供有舍利的尊像之前，或在供有舍利的制底之處，焚香、散花，陳設飲食供養。到了白月八日與布灑星相合之時，便可誦持以下請召之呪。』
以下第一段神呪完全依底本傳錄：
「怛姪他只哩只哩 主嚕主嚕 句嚕句嚕 拘柱拘柱 覩柱覩柱 縛訶〔上〕 縛訶 伐捨伐捨 莎訶
堅牢地神說：『世尊，四眾之中若有人把這一神呪誦一百零八遍，用來請召我，我便會來到那人所在之處，接受邀請。
『又如果有眾生想要看見我現出身形，並且與我交談，也應當依照前述方法安置道場，再誦以下神呪。』
以下第二段神呪完全依底本傳錄：
「怛姪他 頞折泥〔去〕頡力剎泥室尼達哩訶訶呬呬區嚕 伐囇 莎訶
堅牢地神說：『世尊，受持這一呪的人應當誦一百零八遍，並誦前呪。我一定現身，使他所願求的全部成就，絕不使它落空。要誦這一呪以前，應先誦以下護身呪。』
以下第三段神呪完全依底本傳錄：
「怛姪他儞室里末捨羯㨖 捺㨖矩㨖 勃地〔上〕 勃地囇 婢㨖婢㨖 矩句㨖 佉婆〔上〕只里 莎訶
堅牢地神又說：『世尊，誦這一呪時，要取五色線；誦呪二十一遍，打成二十一個結，把線繫在左臂肘後，便能護身，沒有恐懼。
『若有人至心誦持這一呪，所求必定順遂。我不說虛妄之語；我以佛寶、法寶、僧寶作為要契，證明此事真實。』
實語所護的是經王與說法者
這時，世尊告訴堅牢地神：『善哉！善哉！你能以這一實語神呪護持這部經王以及說法的人。由於這個因緣，你將獲得無量福報。』
A vernacular translation of Yijing’s Tang translation of The Sūtra of Golden Light, the Supreme King, fascicle eight, Chapter 18, The Earth Deity Firm and Steadfast. The three formulas are preserved in the exact characters of the base text, including full-width spaces, repeated syllables, variant and rare characters, and interlinear notes. Their transcribed sounds are not translated or normalized.
The Earth Deity Listens beneath the Dharma Seat and Enriches the Earth
At that time, the earth deity Firm and Steadfast rose from her seat in the assembly, joined her palms in reverence, and addressed the Buddha: “World-Honored One, wherever this Sūtra of Golden Light, the Supreme King circulates, whether in the present or the future, whether in a city or village, a royal palace or tower, or in an āraṇya, mountain marsh, empty wilderness, or forest, I will go wherever this king of sūtras circulates. I will make offerings to it, honor and protect it, and enable it to circulate.
“If in some place a high seat is prepared for a Dharma teacher so that the teacher may expound this sūtra, through my spiritual power I will conceal my own body, remain where the Dharma seat stands, and bear the teacher’s feet upon my head. After hearing the true Dharma, I will feel profound delight, partake of the flavor of the Dharma, increase in majestic radiance, and experience measureless joy.
“Having personally obtained this benefit, I will also cause the earth’s flavor to increase all the way down for 168,000 yojanas, as far as the boundary of the vajra wheel. The flavor of the earth throughout that depth will increase. All the land within the four seas will likewise become richer and thicker, and its fields and soil more fertile than usual. Throughout Jambudvīpa, rivers and streams, ponds and marshes, every tree and medicinal plant, every grove, all flowers, fruits, roots, stalks, branches, leaves, shoots, and crops will become lovely in form and delightful to behold. Complete in color and fragrance, they will all be fit for use.
“After sentient beings consume this excellent food and drink, their lives will lengthen, their complexions and strength will increase, their faculties will be at ease, and their radiance will grow. They will be free from every pain, distress, and affliction; their minds and wisdom will be vigorous, and there will be no undertaking beyond their ability. Whatever people require upon the earth, hundreds of thousands of kinds of work will all be completely provided for.
“World-Honored One, because of these causes and conditions, all Jambudvīpa will be secure, abundant, and happy. Its people will flourish, without decline, loss, or distress, and all sentient beings will enjoy happiness. Having obtained such happiness of body and mind, they will love and revere this king of sūtras all the more. Wherever the scripture is found, they will gladly receive and uphold it, make offerings, honor, revere, and praise it. They will also go to the seat of a great Dharma teacher and, for the sake of sentient beings, invite the teacher to expound this supreme king of sūtras.
“Why is this? World-Honored One, because someone expounds this sūtra, my entire retinue and I receive benefit. Our radiance, strength, courage, majestic power, and handsome appearance all surpass the ordinary. After I, the earth deity Firm and Steadfast, partake of the flavor of the Dharma, I make the whole land of Jambudvīpa—seven thousand yojanas across in both directions—fertile. All the other benefits are as described above, and all sentient beings obtain happiness.”
After Listening, Carry Even One Sentence Home
The earth deity Firm and Steadfast continued: “Therefore, World-Honored One, to repay my kindness, those sentient beings should think, ‘I will certainly hear and receive this sūtra, honor it and make offerings, revere and praise it.’ After giving rise to this thought, they leave the cities, villages, houses, or open spaces where they live, go to the Dharma assembly, bow their heads at the teacher’s feet, and hear and receive this sūtra.
“After hearing it, they each return to their former place, rejoice in their hearts, and say together, ‘We have now been able to hear the profound, unsurpassed, wondrous Dharma and have thereby gathered in an inconceivable accumulation of qualities. Through the power of this king of sūtras, we will encounter measureless and boundless hundreds of thousands of koṭis of nayutas of buddhas and attend upon them and make offerings. We will forever leave the places of extreme suffering in the three evil destinies; through hundreds of thousands of future lives, we will constantly be born in the heavens and will also enjoy every kind of excellent happiness among human beings.’
“After these people return to their own places, they will also explain this king of sūtras to others. What they teach may be one simile, one chapter, one account of causes and conditions from a former life, the name of one Tathāgata, the name of one bodhisattva, one four-line stanza, or even only a single sentence. They will tell sentient beings about this scripture, even if they speak only the opening title of the sūtra.
“World-Honored One, wherever these sentient beings dwell, the land there will become fertile and substantial, surpassing other places. Everything produced by that land will grow, flourish, and spread widely, bringing happiness to sentient beings. They will possess abundant wealth and precious things, delight in giving, maintain constant firmness of mind, and deeply trust the Three Jewels of Buddha, Dharma, and Saṅgha.”
Hearing One Sentence, Offering One Canopy or One Banner
After the earth deity Firm and Steadfast had spoken, the World-Honored One told her: “If sentient beings hear this Sūtra of Golden Light, the Supreme King, even if they hear only one sentence, after death they will be born in the Heaven of the Thirty-Three and other heavenly realms.
“If sentient beings adorn a house as an offering to this king of sūtras—even if they only set up a single canopy or hang a single silk banner—then, because of these causes and conditions, they can be reborn as they wish in the six heavens above. They will use wondrous palaces of the seven treasures as they wish; each person will naturally be entertained by seven thousand goddesses and will constantly enjoy inconceivable, excellent happiness by day and night.”
Protecting the Preacher and Keeping Listeners from Passing through the Three Evil Destinies
After the World-Honored One had spoken, the earth deity Firm and Steadfast again addressed him: “World-Honored One, because of these causes and conditions, whenever any member of the fourfold assembly ascends the Dharma seat and expounds this teaching, I will protect that person day and night. I will conceal my form, remain where the Dharma seat stands, and bear that person’s feet upon my head.
“World-Honored One, this scripture circulates in Jambudvīpa without being extinguished for the sake of those sentient beings who have planted roots of goodness before hundreds of thousands of buddhas. Through measureless hundreds of thousands of koṭis of nayutas of future eons, sentient beings who hear this sūtra will constantly enjoy excellent happiness among gods and humans, encounter the buddhas, swiftly accomplish unsurpassed complete and perfect awakening, and no longer pass through the suffering of birth and death in the three evil destinies.”
The Place of Practice for Seeing Her True Body and the Three Formulas
At that time, the earth deity Firm and Steadfast again addressed the Buddha: “World-Honored One, I have a heart-formula that can benefit humans and gods and bring happiness to all sentient beings. If men, women, or members of the fourfold assembly wish to see my true body directly, they should receive and uphold this dhāraṇī with utmost sincerity; whatever they seek will be fulfilled. Their requests may include resources and wealth, precious things, hidden treasure, spiritual powers, fine medicines that extend life, cures for every illness, subjugation of enemies, and mastery over different doctrines.
“The practitioner should establish a place of practice in a clean room, bathe, put on fresh and clean clothes, and sit on a grass seat. Before a revered image containing relics, or at a reliquary shrine containing relics, the practitioner should burn incense, scatter flowers, and set out offerings of food and drink. When the eighth day of the bright fortnight coincides with the Busha constellation, the following formula of invitation may be recited.”
The first formula below is transmitted exactly as it appears in the base text:
Transcribed sounds of the formula; untranslated.
「怛姪他只哩只哩 主嚕主嚕 句嚕句嚕 拘柱拘柱 覩柱覩柱 縛訶〔上〕 縛訶 伐捨伐捨 莎訶
The earth deity Firm and Steadfast said: “World-Honored One, if any member of the fourfold assembly recites this spiritual formula 108 times to invite me, I will go to that person’s location and accept the invitation.
“If a sentient being wishes to see me manifest a body and converse with me, that person should likewise establish the place of practice according to the preceding method and then recite the following spiritual formula.”
The second formula below is transmitted exactly as it appears in the base text:
Transcribed sounds of the formula; untranslated.
「怛姪他 頞折泥〔去〕頡力剎泥室尼達哩訶訶呬呬區嚕 伐囇 莎訶
The earth deity Firm and Steadfast said: “World-Honored One, one who upholds this formula should recite it 108 times and also recite the preceding formula. I will certainly manifest, bring every wish to fulfillment, and never let it come to nothing. Before reciting this formula, the practitioner should first recite the following formula for bodily protection.”
The third formula below is transmitted exactly as it appears in the base text:
Transcribed sounds of the formula; untranslated.
「怛姪他儞室里末捨羯㨖 捺㨖矩㨖 勃地〔上〕 勃地囇 婢㨖婢㨖 矩句㨖 佉婆〔上〕只里 莎訶
The earth deity Firm and Steadfast further said: “World-Honored One, when reciting this formula, take a five-colored cord, recite the formula twenty-one times, tie twenty-one knots, and fasten the cord behind the left elbow. It will then protect the body, and there will be no fear.
“If someone recites and upholds this formula with utmost sincerity, whatever that person seeks will certainly be fulfilled. I do not speak false words. I make the Three Jewels of Buddha, Dharma, and Saṅgha the pledge that attests the truth of this matter.”
The True Speech Protects the King of Sūtras and Its Preachers
At that time, the World-Honored One told the earth deity Firm and Steadfast: “Excellent, excellent! You are able to use this spiritual formula of true speech to protect this king of sūtras and those who preach it. Because of these causes and conditions, you will obtain measureless merit.”
堅牢地神所守護的，究竟只是一場法會，還是法會之外整片眾生生活的土地？
本品從一個上下相對的畫面展開：說法師坐在高座，地神隱去身形，留在座下，頂戴其足。可是，經文沒有把這個畫面停在恭敬。地神在座下聽聞，由法味得到威光；從自身所得，又說到地味、田疇、草木、飲食、身心、事業；眾生得到安樂，再回到法座聽聞，把所聽的一品、一句乃至題名帶回住處。護法於是成為一個往復：法從座上被說出，利益落到大地；眾生從大地上的住處出發，又回到法會與經王之前。
看不見的身形，承接一場正在發生的說法
地神從大眾中起座，合掌恭敬，先把自己要去的地方逐一說明。現在世或未來世，只要經王流布，無論城邑聚落、王宮樓觀，還是阿蘭若、山澤空林，祂都會前往供養、恭敬、擁護，使經流通。
當說法師登上特別敷設的高座演說經典，地神以神力不現本身，留在座所，頂戴法師雙足。隱身沒有使祂退出法會；恰恰相反，祂在最靠近法座之處聽聞。經文隨後說的是祂自己的所得：深心歡喜，受得法味，威光增益，慶悅無量。護持者也在聽法，也由所聽之法得到滋養，這是後面一切增益的起點。
這個起點沒有停在地神自身。祂立即把自身所得轉向大地，並且明說還要使眾生受用。於是，法座下的恭敬不是一個封閉動作；地神所承接的法味，沿著經文自己的列舉，一層層進入眾生可見、可食、可生活的世界。
從法味到地味，增益落在一項項受用之中
地神先說大地向下深達十六萬八千踰繕那，直到金剛輪際，地味全都增益；四海之內的土地也肥厚，田疇沃壤勝過平日。再往上看，贍部洲的江河、池沼，樹木、藥草、叢林，各種花、果、根、莖、枝、葉與苗稼，都形貌可愛，為眾人所樂見，色香具足，能供受用。
經文把這些物類逐項列出。土地以下有深度，土地以上有水域、草木與苗稼；草木之中又列花果、根莖、枝葉。『大地增益』因此不是一句無法落實的祝願，而是由一項項可辨認之物呈現。
有情食用這些殊勝飲食以後，所得也逐項展開：壽命延長，容色與體力增盛，諸根安穩，光輝增加，沒有痛惱，心慧勇健，無事不能承擔。再由個人身心推到共同生活，大地上凡有所需，百千事業都能周全。贍部洲因此安穩豐樂，人民興盛，眾生受樂。
此處的次第值得看清：經先說地神聞法所得，再說土地與所生之物，繼而說飲食受用者的身心，最後說百千事業。它沒有離開眾生現實所依的身體與資具，也沒有停在資具本身；後文還要把已得安樂的人重新帶回經前。
得到安樂以後，還要走回法會
眾生得到身心快樂，便更加愛敬經王，願意受持、供養、恭敬、尊重、讚歎。他們還前往說法大師的法座，為眾生勸請宣說。地神也說明自己與眷屬由說經所得的光輝、氣力、勇猛、威勢與端正容貌；祂再說，贍部洲縱廣七千踰繕那的土地都會肥沃，眾生都會受樂。
但是，地神沒有把眾生安放在只受恩惠的位置。眾生為報恩而生起聽經之念，從城邑、聚落、舍宅或空地出發，前往法會，頂禮法師，聽受經典。聽完之後又各還本處，心生慶喜。他們所慶喜的，是聽到甚深無上妙法、攝受不可思議功德，未來值遇無量諸佛、承事供養、永離三塗極苦，並在天上人間受殊勝安樂。
回到住處不是聽法的終點。這些人還為別人轉說經王：可以說一個譬喻、一品、一段往昔因緣、一位如來名、一位菩薩名、一首四句頌，或只說一句，乃至只說首題名字。經文把可轉說的分量一路收小，到一句與首題名字為止；即使只說一句或題名，也仍在流通之列。
轉說所在之地也得到增益：土地肥沃厚實，所生之物增長茂盛，使眾生受樂；人們珍財豐饒，樂於惠施，心意堅固，深信三寶。從法味到地味，又從土地上的眾生回到聽聞與轉說，這才完成本品前半的往復。
一句經、一蓋一幡，也各有經文所說的所得
佛陀接著補說兩種情形。第一，眾生聽聞最勝經王乃至一句，命終以後，往生三十三天與其他天處。第二，眾生為供養經王而莊嚴宅舍，乃至只張一座傘蓋、懸一面繒幡，由此往生六天之上，隨念受生；七寶妙宮隨意受用，各有七千天女共同娛樂，日夜受不可思議的殊勝快樂。
聞經者與供養者在這裡各有自己的行為與所得。聞得一句是一項，為經莊嚴宅舍、張蓋懸幡是另一項；三十三天及餘天處是一項，六天之上、七寶妙宮、七千天女與日夜勝樂又是另一項。經文先後分列，使每一項行為都與它所說的所得相接。
地神因而重申：四眾中有人昇座說法，祂便晝夜擁護，隱身座下，頂戴其足。經典為已在百千佛前種善根的眾生流布於贍部洲而不滅；聽經者未來長劫在人天受樂，得遇諸佛，迅速成就無上正等正覺，不歷三塗生死之苦。所護的既是說法者，也是經的流布，並且一直落到聽法眾生的未來所得。
求見真身以前，先安頓身體、處所與供養
本品後段，地神說自己有一心呪，能利益人天、安樂一切。男子、女人與四眾若想親見祂的真身，應至心持此陀羅尼。經所列的願求包括資財、珍寶、伏藏、神通、長年妙藥、治療眾病、降伏怨敵與制伏異論。八項願求依次並列，從資生之物、身壽與疾病，直到神通、怨敵與異論。
行法先從處所與身體開始：淨室中安置道場，洗浴，穿鮮潔衣，坐在草座；所對的是有舍利的尊像，或安置舍利的制底；供養則有燒香、散花與飲食。時間是白月八日與布灑星相合。處所、身體、座位、所對尊儀、供養與時間，共同構成經中明列的修持準備。
接著，經依敘述先後傳下三段音寫。第一段用來請召，四眾誦一百零八遍，地神便來赴請。第二段關乎見祂現身、與祂共語，同樣要先安置前述法式，持誦一百零八遍並誦前呪；地神說自己必定現身，使所願成就，不令落空。經在這之後交代，誦此呪以前先誦護身呪，然後完整傳下第三段音寫。
三段音寫各與經文明說的功能和行法相接。第一段接請召，誦滿一百零八遍，地神來赴請；第二段接現身共語，也說一百零八遍、并誦前呪與所願成就；第三段接護身，隨後說五色線、二十一遍、二十一結與左臂肘後。經文說明各段所作之事，音寫本身則沒有另配逐音節義釋。
二十一結繫於左臂，最後以實語收束
護身法還有明確的物件、次數與位置。修持者取五色線，誦呪二十一遍，作二十一結，把線繫在左臂肘後，由此護身，無有所懼。地神又以自己的言語作保：至心誦持者所求必遂；祂不說妄語，並以佛、法、僧三寶作為要契，證明所說真實。
品末，佛陀稱讚地神能以實語神呪護持經王與說法者，並說祂由此獲得無量福報。於是，後段看似從隱身護法轉向求見真身，收束時卻仍回到品首的中心：真身是否顯現並非最後一句，經王與說法者是否得到護持才是。
整品由座下聽法開始，以護持經王與說法者結束。中間的大地、草木、飲食、身心、事業、聽眾、轉說、道場、神呪與五色線，都不是離題的旁枝；它們共同顯出，護法如何從一場法會伸入眾生的受用，又如何把得益的眾生帶回聽聞、供養與流通之中。
順著這條往復，不同位置也各自分明。地神先是聽法者，得法味與威光；繼而是施益者，使土地、物產與眾生受用增長；又是護法者，擁護登座宣說的四眾；到了持呪段，祂成為被請召、被求見並與修持者共語的一方。幾個位置前後相續，共成祂在本品由聽聞、施益到護持的行履。
同樣，經文中的得益者也各有範圍。受用飲食的是諸有情；前往法會、還處慶喜並轉說的是時彼眾生；聞一句與為經莊嚴宅宇、張蓋懸幡者各有不同所得；登座說法的是四眾；聽經而長劫受樂、值佛、成就菩提與不歷三塗的，是經所說已種善根而聽聞的眾生；至心持呪者則依持誦法求見、護身與所願成就。這些身分各自承接本品的一組經句與所得。
以唯識之眼，看衣食護持如何通向正說
以上只順本經自身所說；以下借慧沼《金光明最勝王經疏》作一面唯識旁鏡。鏡能標出句間層次，卻不是經文源頭。慧沼以來意、釋名、解妨三門入品：前品雖益衣服，仍未得飲食資持，所以本品說飲食；下一品又益智慧，使人能正說法而不染著衣食。衣服、飲食、智慧的相鄰次第，是疏家的品際判釋，不是經文自列的因果表。
釋名時，慧沼保存兩解：一解以堅牢為地義，讀作堅牢地之神；另一解說神能令地堅牢，地的堅牢是神之作用。疏中兩說並存。對品題何以不明標飲食滋味，他又解作：天女分成兩品，須以增長財物作區別；地神品沒有同名分品之混濫，所以不另加飲食之名。這同樣是古德解妨，不是經自行解題。
慧沼把品文分為益飲食資持與呪現身加被兩大段。前段又以地味、分限、百穀、受用、資具五項照讀供養利益；把眾生聽經慶喜分作聞深法、獲廣福、當遇佛、免三塗、得勝報五項；地神之願則分護法師、護正法與令眾生得益。這些科名補足經句結構，不能倒寫成經文自己宣布的名目。
持呪處，慧沼先保留布灑星的疑處：他把它釋為鬼星，卻明說白月八日是否常與鬼星相合仍未確知。實行次第則判作先護身、次見身、後共語。疏又解『即可』不是白月八日一開始便先誦請召呪，否則護身呪無處安放；對『并誦前呪』則連存兩重限定：不是只誦共語呪便來共語，須先誦請現身呪；也不是請現身呪誦滿一百零八遍後，誦共語呪時再把前呪一百零八遍重誦一次。疑處、次第與兩重否定，皆是疏中原有的分辨。
這面鏡讓衣食資持、聞法利益與持呪次第更易辨認。經說地神聞法、益地、護眾與傳呪；疏家才另作科判與解難。由法座下的頂戴，到眾生腳下的沃土，再承接到能否正說而不染著資具，兩層各自清楚，承衍於是成立。
Does the earth deity Firm and Steadfast protect only one Dharma assembly, or the entire ground of sentient beings’ lives beyond it?
The chapter unfolds from a scene of upper and lower: the Dharma teacher sits upon a high seat, while the earth deity conceals her form, remains below, and bears the teacher’s feet upon her head. The sūtra does not, however, let this image stop at reverence. Firm and Steadfast listens below the seat and gains majestic radiance from the flavor of the Dharma. From what she gains herself, the account proceeds to the flavor of the earth, fields, plants, food and drink, body and mind, and human work. Sentient beings who obtain happiness then return to the Dharma seat to listen, and carry home a chapter, a sentence, or even the title. Protection of the Dharma thus becomes a circuit: the Dharma is spoken from the seat and its benefit enters the earth; from their dwellings upon the earth, sentient beings return to the assembly and the king of sūtras.
An Invisible Form Receives a Teaching That Is Taking Place
Firm and Steadfast rises in the assembly, joins her palms in reverence, and first names, one by one, the places she will go. Wherever the king of sūtras circulates, in present or future, whether a city or village, a royal palace or tower, an āraṇya, a mountain marsh, an empty wilderness, or a forest, she will go there to make offerings, honor and protect it, and enable it to circulate.
When a Dharma teacher ascends a specially prepared high seat to expound the scripture, the earth deity uses spiritual power to make her body invisible. She remains where the seat stands and bears the teacher’s feet upon her head. Concealment does not remove her from the assembly; on the contrary, she listens at the place nearest the seat. The sūtra next describes what she herself receives: profound delight, the flavor of the Dharma, increased majestic radiance, and measureless joy. The protector is also a listener and is nourished by the Dharma she hears. This is the starting point of every increase that follows.
The starting point does not remain within the earth deity herself. She immediately turns what she has received toward the earth and explicitly says that sentient beings will use its fruits. Reverence beneath the Dharma seat is therefore not a closed action. In the order of the sūtra’s own enumeration, the flavor of Dharma received by Firm and Steadfast passes layer by layer into the visible, edible, habitable world of sentient beings.
From the Flavor of Dharma to the Flavor of Earth: Increase Appears in Each Form of Use
The earth deity first says that the earth extends downward for 168,000 yojanas as far as the vajra wheel and that the flavor of earth throughout that depth will increase. The land within the four seas will become rich and substantial, and its fields and soil more fertile than usual. Looking upward, the rivers and ponds, trees, medicinal plants, and groves of Jambudvīpa—and all their flowers, fruits, roots, stalks, branches, leaves, shoots, and crops—will be lovely in form, pleasing to behold, complete in color and fragrance, and fit for use.
The sūtra enumerates these things one by one. Beneath the land is depth; above it are waters, plants, and crops; among the plants it distinguishes flowers and fruit, roots and stalks, branches and leaves. “The earth increases” is therefore not an aspiration left without tangible form. It appears through individually recognizable things.
After sentient beings consume this excellent food and drink, their gains also unfold one by one: their lives lengthen, their complexions and strength increase, their faculties rest at ease, their radiance grows, they are without pain or distress, their minds and wisdom are vigorous, and no undertaking lies beyond them. The sūtra then moves from individual body and mind to shared life: whatever is needed upon the earth, hundreds of thousands of kinds of work can be completely provided. Jambudvīpa is consequently secure, abundant, and happy, its people flourish, and sentient beings enjoy happiness.
The sequence must be seen clearly. The sūtra first describes what the earth deity receives from hearing the Dharma; then the earth and what grows from it; then the body and mind of those who consume its food; and finally hundreds of thousands of kinds of work. It never leaves behind the bodies and supports on which sentient beings actually depend, yet it does not stop with supports. The following text brings those who have obtained happiness back before the sūtra.
After Obtaining Happiness, They Still Walk Back to the Dharma Assembly
Having obtained happiness of body and mind, sentient beings love and revere the king of sūtras all the more and gladly receive and uphold it, make offerings, honor, revere, and praise it. They also go to the seat of a great Dharma teacher and, for the sake of sentient beings, invite the teacher to expound. Firm and Steadfast explains that she and her retinue receive radiance, strength, courage, majestic power, and handsome appearance through the preaching of the sūtra. She again says that the land of Jambudvīpa, seven thousand yojanas across in both directions, will become fertile and that sentient beings will enjoy happiness.
Yet the earth deity does not leave sentient beings in the position of passive recipients. To repay her kindness, they give rise to the wish to hear the sūtra. From cities, villages, houses, or open spaces they go to the Dharma assembly, bow to the teacher, and hear and receive the scripture. After listening they return to their respective places and rejoice. They rejoice because they have heard the profound, unsurpassed, wondrous Dharma and gathered inconceivable qualities, and because in the future they will encounter measureless buddhas, attend upon them and make offerings, forever leave the extreme suffering of the three evil destinies, and enjoy excellent happiness among gods and humans.
Returning home is not the end of listening. These people also retell the king of sūtras to others: one simile, one chapter, one account of past causes and conditions, the name of one Tathāgata, the name of one bodhisattva, one four-line stanza, a single sentence, or even just the opening title. The sūtra steadily reduces the quantity that can be passed on, down to one sentence and the title; even these remain forms of circulation.
The place where the teaching is retold also receives an increase. Its land becomes fertile and substantial, what it produces grows and flourishes, and sentient beings enjoy happiness. People become abundant in precious wealth, delight in giving, remain firm in mind, and deeply trust the Three Jewels. From the flavor of Dharma to the flavor of earth, and from sentient beings upon the earth back to listening and retelling, the circuit of the first half of the chapter is complete.
One Sentence of the Sūtra, One Canopy or Banner: Each Has the Result the Text Assigns It
The Buddha next supplements the account with two cases. First, sentient beings who hear even one sentence of this supreme king of sūtras are born after death in the Heaven of the Thirty-Three and other heavenly realms. Second, those who adorn a house as an offering to the king of sūtras, even if they only set up one canopy or hang one silk banner, are thereby reborn as they wish in the six heavens above. They freely enjoy wondrous palaces of the seven treasures; each has seven thousand goddesses for company and enjoys inconceivable, excellent happiness by day and night.
The listener and the maker of offerings each have their own action and result. Hearing one sentence is one item; adorning a house for the sūtra and setting up a canopy or hanging a banner is another. The Heaven of the Thirty-Three and other heavenly realms form one result; the six heavens above, palaces of seven treasures, seven thousand goddesses, and excellent happiness by day and night form another. The sūtra enumerates them in sequence, joining each action to the result it states.
Firm and Steadfast therefore repeats that whenever a member of the fourfold assembly ascends the seat to preach the Dharma, she protects that person by day and night, invisibly remains beneath the seat, and bears the person’s feet upon her head. The scripture circulates in Jambudvīpa without being extinguished for those who have planted roots of goodness before hundreds of thousands of buddhas. Through long future eons, its hearers enjoy happiness among gods and humans, encounter the buddhas, swiftly accomplish unsurpassed complete and perfect awakening, and do not undergo the suffering of the three evil destinies. She protects the preacher and the sūtra’s circulation, and that protection continues into the future results of those who hear.
Before Seeking to See Her True Body, First Establish Body, Place, and Offerings
In the latter half of the chapter, the earth deity says that she has a heart-formula able to benefit humans and gods and bring happiness to all. Men, women, and members of the fourfold assembly who wish to see her true body should uphold the dhāraṇī with utmost sincerity. The enumerated requests comprise resources and wealth, precious things, hidden treasure, spiritual powers, fine medicines that extend life, cures for every illness, subjugation of enemies, and mastery over different doctrines. The eight requests are given in order, extending from necessities of life, body, lifespan, and illness to spiritual powers, enemies, and rival doctrines.
The practice begins with place and body. A place of practice is established in a clean room; the practitioner bathes, puts on fresh, clean clothes, and sits on a grass seat. The object before the practitioner is a revered image containing relics or a reliquary shrine in which relics have been installed. Offerings comprise incense, scattered flowers, food, and drink. The time is the eighth day of the bright fortnight when it coincides with the Busha constellation. Place, body, seat, revered object, offerings, and time together constitute the preparations explicitly listed in the sūtra.
The sūtra then transmits three sequences of transcribed sounds in narrative order. The first is used for invitation: a member of the fourfold assembly recites it 108 times, and the earth deity comes in response. The second concerns seeing her manifestation and conversing with her; the practitioner must again establish the preceding ritual and recite it 108 times together with the preceding formula. Firm and Steadfast says she will certainly manifest, fulfill the wish, and not let it come to nothing. The sūtra then specifies that before reciting this formula the practitioner first recites the formula for bodily protection, after which it transmits the third sequence in full.
Each sequence of transcribed sounds is connected to the function and practice stated by the sūtra. The first is connected with invitation: once it has been recited 108 times, the deity comes. The second is connected with manifestation and conversation, again with 108 recitations, the preceding formula, and fulfillment of the wish. The third is connected with bodily protection, followed by the five-colored cord, twenty-one recitations, twenty-one knots, and the place behind the left elbow. The sūtra explains what each passage does; it supplies no separate interpretation of the meaning of each transcribed syllable.
Twenty-One Knots Fastened to the Left Arm, Concluding in True Speech
The bodily-protection practice specifies its object, number, and position. The practitioner takes a five-colored cord, recites the formula twenty-one times, ties twenty-one knots, and fastens it behind the left elbow. The body is thereby protected and without fear. Firm and Steadfast then vouches for her own words: whatever a sincere reciter seeks will be fulfilled; she does not speak falsely and makes the Three Jewels of Buddha, Dharma, and Saṅgha the pledge attesting that her words are true.
At the chapter’s end, the Buddha praises the earth deity for using a formula of true speech to protect the king of sūtras and its preachers and says that she thereby obtains measureless merit. The latter half may appear to move from invisible protection of the Dharma to a request to see her true body, but its conclusion still returns to the center established at the beginning: manifestation of the true body is not the final word; protection of the king of sūtras and its preachers is.
The entire chapter begins with listening beneath the seat and ends with protection of the king of sūtras and those who preach it. The earth, plants, food, body and mind, human work, listeners, retelling, place of practice, formulas, and five-colored cord between those endpoints are not digressions. Together they show how protection of the Dharma extends from one assembly into sentient beings’ use and then brings those who benefit back into hearing, offering, and circulation.
Along this circuit, the earth deity’s different positions remain distinct. First she is a listener who receives the flavor of Dharma and majestic radiance. Next she is the benefactor who increases the earth, its produce, and what sentient beings use. She is also the protector who guards any member of the fourfold assembly ascending the seat to preach. In the formula section, she becomes the one invited, sought in visible form, and addressed by the practitioner. These positions follow one another and together form her course through listening, benefiting, and protecting in this chapter.
Likewise, the groups that receive benefit each have their own scope. All sentient beings consume the food and drink. The people of that time go to the assembly, return home rejoicing, and retell the teaching. Those who hear one sentence and those who adorn a house, set up a canopy, or hang a banner have different stated results. The person who ascends the seat to preach is a member of the fourfold assembly. Those who hear the sūtra after having planted roots of goodness are the people who enjoy happiness for long eons, encounter buddhas, accomplish awakening, and avoid the three evil destinies. Those who sincerely uphold the formula follow its recitation practice to seek manifestation, protection, and fulfillment of their wishes. Each identity carries its own group of sentences and results within the chapter.
Through the Eye of Consciousness-Only: How Protection of Food and Clothing Leads to Right Exposition
The preceding discussion follows only what this sūtra itself says. What follows uses Huizhao’s Commentary on the Sūtra of Golden Light, the Supreme King as a collateral consciousness-only mirror. The mirror can mark the relations among sentences, but it is not the source of the sūtra. Huizhao enters the chapter through three approaches: reason for arrival, explanation of the name, and resolution of difficulties. Although the preceding chapter benefits beings with clothing, he says, they have not yet obtained the support of food and drink, so this chapter teaches food and drink. The following chapter then benefits them with wisdom, enabling them to expound the Dharma correctly without attachment to food and clothing. This adjacent sequence of clothing, food, and wisdom is the commentator’s judgment across chapter boundaries, not a causal table enumerated by the sūtra itself.
In explaining the name, Huizhao preserves two readings. One takes firmness and steadfastness as a property of the earth and reads the title as the deity of the firm and steadfast earth. The other says that the deity can make the earth firm and steadfast, so that the earth’s firmness is the deity’s function. Both explanations remain present in the commentary. Asked why the chapter title does not explicitly name food, drink, and flavor, he further explains that the goddess material is divided into two chapters and therefore needs “increasing wealth” to distinguish them; the earth-deity chapter has no division into chapters of the same name, so food and drink need not be added to its title. This too is an ancient resolution of a difficulty, not the sūtra’s own explanation of its title.
Huizhao divides the chapter into two major sections: increasing food and drink as supports, and manifestation and empowerment through formulas. Within the first, he reads the benefits of offering through five items: flavor of the earth, territorial extent, the hundred grains, use, and supports. He divides the listeners’ rejoicing into hearing the profound Dharma, obtaining vast merit, later encountering buddhas, avoiding the three evil destinies, and gaining an excellent result. The earth deity’s vow is divided into protecting the Dharma teacher, protecting the true Dharma, and enabling sentient beings to obtain benefit. These headings clarify the structure of the sūtra’s sentences; they cannot be written backward into the scripture as names it announces itself.
At the formula passage, Huizhao first preserves a doubt concerning the Busha constellation. He explains it as the “ghost” lunar mansion, but explicitly says that he still does not know whether the eighth day of every bright fortnight always coincides with it. He analyzes the order of practice as bodily protection first, seeing the body second, and conversation last. He further explains that “then one may” does not mean that the invitation formula is recited first as soon as the eighth day begins, for that would leave no place for the bodily-protection formula. Concerning “also recite the preceding formula,” he preserves two further restrictions: reciting only the conversation formula will not make the deity come and converse, for the manifestation formula must first be recited; yet after completing 108 recitations of the manifestation formula, one does not repeat that preceding formula another 108 times while reciting the conversation formula. The point of doubt, the order, and both negations are all distinctions present in the commentary.
This mirror makes the support of food and drink, the benefits of hearing the Dharma, and the sequence of formulas easier to distinguish. The sūtra speaks of the earth deity hearing the Dharma, enriching the earth, protecting sentient beings, and transmitting formulas; the commentator supplies the outlines and resolutions of difficulty. From bearing the teacher’s feet beneath the Dharma seat, to fertile ground beneath sentient beings’ feet, and then carrying forward to the capacity to expound correctly without attachment to supports, the two layers each remain clear.
考據Apparatus
底本為唐義淨譯《金光明最勝王經》卷八。異譯、疏記與音寫各守本字；古德異解並錄，不定一說。
一、科判定位
本品在底本卷八，卷題為「金光明最勝王經卷第八」〔T16n0665 0437c16〕，本卷署譯為「大唐三藏沙門義淨奉 制譯」〔T16n0665 0437c18〕。品題作「金光明最勝王經堅牢地神品第十八」〔T16n0665 0440a17〕。品身自「爾時，堅牢地神即於眾中，從座而起」〔T16n0665 0440a18〕起，至佛言「汝能以是實語神呪，護此經王及說法者」〔T16n0665 0441a22〕止；該句末字在 T16n0665 0441a24，下一品題起於 T16n0665 0441a25。
本品可見漢字一千四百二十字，原檔分十一個自然段，無偈頌，含三段神呪。篇幅與自然段已足以承載經文次第，本編不另物化科節。
慧沼《金光明最勝王經疏》本品題為「堅牢地神品第十八」〔T39n1788 0310b21〕，正疏自 T39n1788 0310b22 起，至「下後佛讚成也」〔T39n1788 0312b07〕止；下一品題起於 T39n1788 0312b08。慧沼將全品判為前後兩大段：前段益飲食資持，後段自疏中所牒「白佛言」〔T39n1788 0310c04〕起，判為與呪現身加被。此為古德科判，不是經文自列的節題。
| 大段 | 慧沼所判 | 細分 | 正疏範圍 |
|---|---|---|---|
| 前段 | 益飲食資持 | 標益弘經、正明得益、佛重述成、地神願護 | T39n1788 0310c03–0311c13 |
| 後段 | 與呪現身加被 | 啟白、說呪、佛讚 | T39n1788 0311c15–0312b07 |
| 正明得益 | 供養弘經之人、得供養更廣弘經、聞經得益 | T39n1788 0310c14–0311b19 | |
| 說呪 | 標告示法、別說教之、結勸令學 | T39n1788 0311c24–0312b04 |
二、異譯對勘
三本品題與品身
| 本 | 品題 | 品題出處 | 品身 | 品身起首尊名 |
|---|---|---|---|---|
| 曇無讖本 T663 | 「金光明經堅牢地神品第九」〔T16n0663 0345c07〕 | 0345c07 | T16n0663 0345c08–0346b08 | 「地神堅牢」〔T16n0663 0345c08〕 |
| 寶貴合本 T664 | 「金光明經堅牢地神品第十四」〔T16n0664 0388c19〕 | 0388c19 | T16n0664 0388c21–0389b19 | 「地神堅牢」〔T16n0664 0388c21〕 |
| 義淨本 T665 | 「金光明最勝王經堅牢地神品第十八」〔T16n0665 0440a17〕 | 0440a17 | T16n0665 0440a18–0441a24 | 「堅牢地神」〔T16n0665 0440a18〕 |
三本品題皆有〈堅牢地神品〉，共同品身亦可逐段對讀。尊名只見語序之別：T663、T664 作地神堅牢，T665 作堅牢地神；此處並錄，不判先後與優劣。
十四個段落節點全表
| 次 | 段落節點 | T665 | T663 | T664 | 對位所見 |
|---|---|---|---|---|---|
| 1 | 起座、所在、座下護持、聞法 | 0440a18–a26 | 0345c08–c15 | 0388c21–c27 | 三本有對應 |
| 2 | 地味、草木、食用、身力與事業 | 0440a26–b07 | 0345c15–c22 | 0388c27–0389a05 | 三本有對應 |
| 3 | 安樂、供經、請說、地神與眷屬受益 | 0440b07–b17 | 0345c22–0346a06 | 0389a05–a18 | 三本有對應 |
| 4 | 報恩聽受、慶喜轉說、土地財施 | 0440b17–c04 | 0346a07–a21 | 0389a18–b03 | 三本有對應 |
| 5 | 佛述聞經與供養生天 | 0440c04–c11 | 0346a22–a29 | 0389b04–b11 | 三本有對應；數目與供具各守本字 |
| 6 | 地神護說法者、流布與聽眾得益 | 0440c12–c20 | 0346a29–b08 | 0389b12–b19 | 三本有對應；說法者的列法不同 |
| 7 | 心呪總標與求見真身法式 | 0440c21–0441a01 | 未見相應段 | 未見相應段 | T665 續有此段 |
| 8 | 請召之呪 | 0441a02–a04 | 未見相應段 | 未見相應段 | T665 續有此段 |
| 9 | 請召誦法 | 0441a05–a08 | 未見相應段 | 未見相應段 | T665 續有此段 |
| 10 | 現身共語之呪 | 0441a09–a10 | 未見相應段 | 未見相應段 | T665 續有此段 |
| 11 | 現身共語誦法 | 0441a11–a13 | 未見相應段 | 未見相應段 | T665 續有此段 |
| 12 | 護身呪 | 0441a14–a16 | 未見相應段 | 未見相應段 | T665 續有此段 |
| 13 | 結線護身與三寶要契 | 0441a17–a21 | 未見相應段 | 未見相應段 | T665 續有此段 |
| 14 | 佛讚實語神呪 | 0441a22–a24 | 未見相應段 | 未見相應段 | T665 續有此段 |
共同段也各守本貌。第五節點中，T663、T664 說七天女，T665 說七千天女；供具則由幡、蓋、衣與傘蓋、繒幡分別列出。第六節點中，T663、T664 以說法比丘為說者，T665 列四眾。這些差異只作傳本對讀，不取一本文字改寫另一本。
T663、T664 原字差全表
以下只計兩本上述品身的漢字順序差，不把標點差混入。T663 共九百四十一字，T664 共九百三十七字；非同字處共十七項。無字處標作『無』，仍保留前後順序資料。
| 次 | T663 原字 | 出處 | T664 原字 | 出處 | 所在語句 |
|---|---|---|---|---|---|
| 1 | 「微」〔T16n0663 0345c08〕「妙」〔T16n0663 0345c09〕 | — | 無 | — | 微、妙二字前後相接，合為一項經典修飾之差 |
| 2 | 「典」 | 0345c09 | 無 | — | 經典之末字 |
| 3 | 「身」 | 0345c14 | 「氣」 | 0388c27 | 身力／氣力 |
| 4 | 「勤」 | 0345c22 | 「懃」 | 0389a05 | 精勤／精懃 |
| 5 | 無 | — | 「受」 | 0389a08 | 持是經／受持經 |
| 6 | 「是」 | 0345c25 | 無 | — | 是經者／經者 |
| 7 | 「功」 | 0345c29 | 「威」 | 0389a11 | 功德／威德 |
| 8 | 「是」 | 0346a02 | 「此」 | 0389a14 | 是大地／此大地 |
| 9 | 無 | — | 「泉」 | 0389a17 | 泉井次序之首 |
| 10 | 「泉」 | 0346a06 | 無 | — | 井泉次序之末 |
| 11 | 無 | — | 「因」 | 0389a17 | 因依於地之首 |
| 12 | 「因」 | 0346a06 | 無 | — | 依因於地之末 |
| 13 | 「必」 | 0346a08 | 「畢」 | 0389a19 | 必定／畢定 |
| 14 | 「歎」 | 0346a08 | 「嘆」 | 0389a20 | 報恩聽受句 |
| 15 | 「歎」 | 0346a16 | 「嘆」 | 0389a27 | 稱歎佛菩薩句 |
| 16 | 「一」 | 0346a16 | 無 | — | 一菩薩／菩薩 |
| 17 | 「及」 | 0346a25 | 「或」 | 0389b07 | 及以一衣／或以一衣 |
三、唯識義之經據（眼）
本品的經文次第由聞法而展開。地神說「我得聞法，深心歡喜，得飡法味，增益威光」〔T16n0665 0440a25〕，隨即說「自身既得如是利益，亦令大地深十六萬八千踰繕那」〔T16n0665 0440a26〕。地味、土地、草木苗稼、飲食、壽命色力、諸根與事業逐層列出；眾生安樂後，又「於此經王深加愛敬」〔T16n0665 0440b09〕，聽受、還處、慶喜、轉說。此一往復不只落在土地，亦落在恭敬、惠施與深信三寶。
慧沼以三門入品：來意、釋名、解妨。品名先存兩解：一解作「梵云堅牢，是地義，即堅牢地之神。」〔T39n1788 0310b24〕；又一解作「或復由神能令地堅牢，名堅牢地之神，亦依主釋，能堅牢地是神用故。」〔T39n1788 0310b25〕。兩解並存，不擇一說。
疏又問，既然天女益財物而品題明標增長財物，地神益飲食何以不題益飲食滋味。其答為「天女分成兩品，故增財物簡之。〈地神品〉既不分無濫，不言飲食。」〔T39n1788 0310b29〕。這是慧沼的解妨，不是經文自己說出的命名理由。
慧沼把地神所得與眾生所得細分。供養一段列五項：益地味、益分限、益百穀、益受用、益資具〔T39n1788 0311a01–a06〕；聞經慶喜則列聞深法、獲福廣、當遇佛、免三塗、當勝報五項〔T39n1788 0311b06–b10〕。地神願護又分護法師、護正法與令眾生得益，並把眾生所得分作世間勝樂、得遇諸佛與離三塗苦〔T39n1788 0311c03–c13〕。這些細目皆署慧沼之名，不能倒寫成經自列的科名。
持呪法的並存解說
慧沼先把道場法式列為六項：淨室立壇、洗浴嚴身、所居之座、所對尊儀、備辦供養、白月八日誦呪〔T39n1788 0311c24–0312a05〕。對布灑星，他說「布灑星者，即此鬼星也。」〔T39n1788 0312a01〕，隨即保留疑處：「然未知月大小殊，若為白八常鬼星合，準應但取白八與鬼星合日，未必白八日常與鬼星合。」〔T39n1788 0312a02〕。疏並未抹去這一不確定處。
疏所判實行次第是「先誦護身呪，次誦見身呪，後誦共語呪。」〔T39n1788 0312a04〕。對經中『即可』二字，慧沼另解：「言即可者，不是八日初即誦此誦名神呪，乘文便勢說即可誦此。不爾，護身呪何時說？故應先誦護身呪。」〔T39n1788 0312a11〕。
對共語呪所說的並誦前呪，慧沼又以兩重否定限定其義：一是「不是但誦請語呪時即來共語，要先誦請現身呪方誦此呪。」〔T39n1788 0312a21〕；二是「又非先誦請現神呪一百八遍，後誦請語時復誦於前一百八遍。」〔T39n1788 0312a22〕。題名兩解、日期疑處與誦持次第都照疏並錄，不取其一刪其一。
經本與疏本三呪異存
T665 與慧沼所牒 T1788 各守本字，六組可枚舉原字差如下；空格配置也不互相補齊。
| 呪次 | T665 原字 | 出處 | T1788 原字 | 出處 | 異存 |
|---|---|---|---|---|---|
| 一 | 「只哩只哩」 | 0441a02 | 「只里只里」 | 0312a06 | 哩／里兩處 |
| 二 | 「室尼達哩」 | 0441a09 | 「室尸達哩」 | 0312a17 | 尼／尸一處 |
| 三 | 「儞」 | 0441a14 | 「爾」 | 0312a26 | 一處 |
| 三 | 「末」 | 0441a14 | 「未」 | 0312a26 | 一處 |
| 三 | 「捺」 | 0441a14 | 「𭡠」 | 0312a26 | 一處；疏本保留罕字 |
| 三 | 「里」 | 0441a16 | 「哩」 | 0312a27 | 一處 |
T665 三呪的全形空格數依次為八、三、七，所傳夾註數依次為一、一、二；T1788 三呪的全形空格數依次為八、五、八，所傳夾註數同為一、一、二。兩本的音寫、空格、異體與夾註均不互校。
四、諸家異釋（古德·標宗·誌錄不判）
慈恩·慧沼《金光明最勝王經疏》
慧沼本品正疏完具，從三門分別、兩大段科判，到供養、聞經、護法與三呪次第皆有逐文解說。其卷題為「金光明最勝王經疏卷第五」〔T39n1788 0286b11〕，本卷署名為「翻經沙門慧沼撰」〔T39n1788 0286b13〕。本編以此疏為義疏之鏡；鏡所補足的科名、解妨與次第一律署名，不冒充經文直說。
天台·智顗《金光明經文句》
智顗本品段自「釋堅牢地神品」〔T39n1785 0076c01〕起，至 T39n1785 0077a07 止。釋名說：「智度法門常無改變，義曰堅牢，常也。能荷，樂也。能生，淨也，名之為地。德力自在，我也，稱之為神。」〔T39n1785 0076c07〕。逐文又以八事、五事、六事展轉增長讀聞法、地味、諸物、眾生、供養與弘通，其中八事之首作「由聞法故，法味增長。法味增長故，氣力增長。氣力增長故，翻地味增長。」〔T39n1785 0076c15〕。
本段末判「三發誓護經，文為三：一誓護說法者、二誓護化道不絕、三誓護聽法者。」〔T39n1785 0077a05〕，下一品題即起於 T39n1785 0077a08。因此，智顗逐文科釋止於三本共有的品身，沒有 T665 後出的三呪段可繫。
天台·知禮《金光明經文句記》
知禮《文句記》是釋《文句》的逐文記，不能與釋《玄義》的《玄義拾遺記》混為一書。本品科題明作「第四、〈堅牢地神品〉」〔T39n1786 0143c23〕，逐文範圍至 T39n1786 0144a24，下一科〈散脂品〉起於 T39n1786 0144a25。
知禮承智顗釋名而說：「堅牢即常德。地即樂淨，無苦受故，荷持一切；離染著故，出生無盡。神即我德，威德力用悉自在故。」〔T39n1786 0144a05〕。隨文又釋「宿衛，謂止宿衛護。」〔T39n1786 0144a12〕，釋縱廣為「南北曰縱，東西曰廣。」〔T39n1786 0144a15〕。對佛述天樂一段，記中說「雖受天樂，住樂法界故無所受，是故名為不可思議微妙快樂。」〔T39n1786 0144a21〕。其逐文記同樣止於舊本共有品身，不另繫 T665 三呪。
三論·吉藏《金光明經疏》
吉藏本品段自「〈堅窂地神品〉 此品是第三施飲食利益行人。」〔T39n1787 0168c01〕起，至 T39n1787 0169a02 止。其科判分供養弘經之人、由供養故弘經、由弘經故得勝果三大段；得果處說「地豐物茂、眾生受樂，明報果。」〔T39n1787 0168c25〕。下一品〈散脂鬼神品〉起於 T39n1787 0169a03，故其逐文科釋也止於共有品身，無 T665 三呪可繫。
知禮《金光明經玄義拾遺記》
T1784《玄義拾遺記》釋《玄義》，屬玄義層，不是本品逐文疏。全書於本品只有兩處旁照：一處總說「〈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。」〔T39n1784 0014b18〕；一處牒地神在法座下頂戴說法者之足，結作「上聖重法，所以尊人。」〔T39n1784 0014c26〕。有則照錄，無逐文專段則不虛列。
慧沼、智顗、知禮與吉藏各有科判與釋義之位。本編只將各家所說還歸各書、各層，並錄而不判宗義高下。
五、術語
| 詞 | 本品所見 | 古德所釋 |
|---|---|---|
| 堅牢地神 | T665 品身作堅牢地神；T663、T664 作地神堅牢 | 慧沼存地義與神能令地堅牢兩解；智顗、知禮另以常、樂、淨、我四德釋名 |
| 法味 | 地神聞法後得法味、增威光 | 智顗以法味、氣力、地味、諸物等展轉增長解其連續 |
| 地味 | 地神令大地之味增益，土地、草木苗稼與受用隨之列出 | 慧沼列益地味、益分限、益百穀、益受用、益資具五項 |
| 四眾 | 本品說四眾昇座說法，也說男子、女人及諸四眾持陀羅尼 | 經文在此只總稱四眾，本編不增列經文未在本處逐名列出的身分 |
| 心呪、陀羅尼 | 地神先總標心呪，後說三段音寫與各自誦法 | 慧沼判為請召、見身共語、護身三呪，並另解實行先後 |
| 布灑星 | 白月八日布灑星合，為經所列誦呪時 | 慧沼釋為鬼星，又明記白八是否常與鬼星相合仍有未定 |
| 實語神呪 | 佛於品末以此名讚地神之呪 | 經直說其護經王與說法者；古德未作逐音節義譯 |
六、譬喻·修辭
本品經身無偈頌，也不另立明喻；最醒目的修辭是由法味至地味、由地味至眾生受用、再由受用回到聽經與轉說的連續列舉。土地、江河池沼、樹藥草叢林、花果根莖枝葉與苗稼逐項展開，使護法不只停在抽象名目。
智顗另以「譬如陰陽覆載草木，智度養育出生眾善」〔T39n1785 0076c03〕作疏家譬喻。知禮再釋「天陽上覆，地陰下載。」〔T39n1786 0143c28〕，並說「眾善，合卉木也。」〔T39n1786 0143c29〕。這些都是天台古德借喻，不是 T665 本品自說的譬如句。
智顗所列八事、五事、六事展轉增長，將經中連續的『增益』讀成三組因次相承。吉藏則以地豐物茂、眾生受樂分報果，又以多饒財貨分習果。兩種讀法皆誌其所出，不合成一個經文自有的科目。
七、互讀·承衍
慧沼以前品至本品的來意說：「前雖益其衣服，未得飲食資持。此益飲食，資身安樂故得弘法，故前品後有此品生。」〔T39n1788 0310b22〕。下一品又說：「五品益福智中，前益四辨及以衣服飲食，今此益其智慧。由有智力，能正說法受用衣食。若無智慧，恐倒說法染著衣食。」〔T39n1788 0312b10〕。
古德由此把衣服、飲食、智慧排成相鄰的護持次第：身有所資，方能弘法；又須智慧，才不至倒說法、染著衣食。這是慧沼對品際來意的判釋，不是經末另說的時序因果。
智顗《文句》、知禮《文句記》與吉藏《疏》所釋皆止於三本共有品身；T665 自心呪總標以下另有三呪、結線與實語要契。舊疏無相應逐文段，便如實記無，不以別品或後說補造。經文的護法由說者、聽者、土地與資具展開，古德的品際讀法再把衣食與智慧相接；兩層各安其位，才成為可續讀的承衍。
八、校本定位
| 典籍 | 本品所據 | 身分與範圍 |
|---|---|---|
| T16n0665《金光明最勝王經》 | 0440a18–0441a24 | 底本；卷八署譯見 0437c18，本書第八見 |
| T16n0663《金光明經》 | 0345c08–0346b08 | 同題同身之異譯本；卷二署譯「北涼三藏法師曇無讖譯」〔T16n0663 0340c15〕 |
| T16n0664《合部金光明經》 | 0388c21–0389b19 | 同題同身之合本；本段署譯「北涼三藏曇無讖譯」〔T16n0664 0388c20〕；本卷合者署「隋大興善寺沙門釋寶貴合」〔T16n0664 0386a06〕 |
| T39n1788《金光明最勝王經疏》 | 0310b21–0312b07 | 慧沼正疏；0181c、0182c、0191c 一帶為卷首目次，不作本品正疏 |
| T39n1785《金光明經文句》 | 0076c01–0077a07 | 智顗逐文科釋；止於共有品身 |
| T39n1786《金光明經文句記》 | 0143c23–0144a24 | 知禮釋《文句》的逐文記；本品在卷第五上，署「宋四明沙門知禮述」〔T39n1786 0138a12〕 |
| T39n1787《金光明經疏》 | 0168c01–0169a02 | 吉藏逐文科釋；止於共有品身 |
| T39n1784《金光明經玄義拾遺記》 | 0014b16–b20、0014c23–c27 | 知禮釋《玄義》的玄義層旁照；無本品逐文專段 |
本品校讀以 T665 為底本，以 T663、T664 對讀共同品身，以慧沼 T1788 為義疏之鏡；智顗、知禮兩書與吉藏各按書別、層別誌錄。三呪音寫只依各漢本所傳字形，不援近代梵文校刊，也不據傳本差異推作來源判斷。
The base text is fascicle eight of Yijing’s Tang translation of The Sūtra of Golden Light, the Supreme King. Alternate translations, commentarial records, and transcribed sounds each retain the characters of their own witness; the ancient masters’ different explanations are recorded together without selecting one as definitive.
I. Doctrinal-Outline Placement
The chapter occurs in fascicle eight of the base text, whose fascicle title is 「金光明最勝王經卷第八」—“The Sūtra of Golden Light, the Supreme King, Fascicle Eight” 〔T16n0665 0437c16〕 and whose translation attribution reads 「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〕. The chapter title is 「金光明最勝王經堅牢地神品第十八」—“The Sūtra of Golden Light, the Supreme King: The Earth Deity Firm and Steadfast, Chapter Eighteen” 〔T16n0665 0440a17〕. Its body begins with 「爾時，堅牢地神即於眾中，從座而起」—“At that time, the earth deity Firm and Steadfast rose from her seat in the assembly” 〔T16n0665 0440a18〕 and ends with the Buddha’s words 「汝能以是實語神呪，護此經王及說法者」—“You are able to use this spiritual formula of true speech to protect this king of sūtras and those who preach it” 〔T16n0665 0441a22〕. The final character of that sentence occurs at T16n0665 0441a24, and the next chapter title begins at T16n0665 0441a25.
The chapter contains 1,420 visible Han characters. The source file divides it into eleven natural paragraphs; it has no verse and contains three spiritual formulas. Its length and natural paragraphs already carry the textual sequence, so this edition does not materialize an additional sectional outline.
Huizhao’s Commentary on the Sūtra of Golden Light, the Supreme King titles the chapter 「堅牢地神品第十八」—“The Earth Deity Firm and Steadfast, Chapter Eighteen” 〔T39n1788 0310b21〕. Its principal commentary begins at T39n1788 0310b22 and runs through 「下後佛讚成也」—“What follows is the Buddha’s subsequent praise and confirmation” 〔T39n1788 0312b07〕; the next chapter title begins at T39n1788 0312b08. Huizhao divides the whole chapter into two major sections. The first increases food and drink as supports; the second begins with the cited words 「白佛言」—“addressed the Buddha” 〔T39n1788 0310c04〕 and is classified as empowerment through formulas and visible manifestation. This is an ancient master’s outline, not a set of sectional headings enumerated by the sūtra itself.
| Major section | Huizhao’s classification | Subdivisions | Range in the principal commentary |
|---|---|---|---|
| First section | Increasing food and drink as supports | Marking the benefit of propagating the sūtra, explaining the benefit itself, the Buddha restating and confirming it, and the earth deity’s vow to protect | T39n1788 0310c03–0311c13 |
| Latter section | Empowerment through formulas and visible manifestation | Opening address, explanation of the formulas, and the Buddha’s praise | T39n1788 0311c15–0312b07 |
| Explanation of the benefit itself | Offering to those who propagate the sūtra, propagating it still more widely after receiving offerings, and obtaining benefit through hearing it | T39n1788 0310c14–0311b19 | |
| Explanation of the formulas | Marking the disclosure of the method, teaching it separately, and concluding by exhorting people to learn | T39n1788 0311c24–0312b04 |
II. Alternate Translations · Collation of the Three Translations
Chapter Titles and Bodies in the Three Recensions
| Recension | Chapter title | Title location | Chapter body | Deity-name at the opening of the body |
|---|---|---|---|---|
| Dharmakṣema’s T663 | 「金光明經堅牢地神品第九」—“Sūtra of Golden Light: The Earth Deity Firm and Steadfast, Chapter Nine” 〔T16n0663 0345c07〕 | 0345c07 | T16n0663 0345c08–0346b08 | 「地神堅牢」—“the earth deity Firm and Steadfast” 〔T16n0663 0345c08〕 |
| Baogui’s composite T664 | 「金光明經堅牢地神品第十四」—“Sūtra of Golden Light: The Earth Deity Firm and Steadfast, Chapter Fourteen” 〔T16n0664 0388c19〕 | 0388c19 | T16n0664 0388c21–0389b19 | 「地神堅牢」—“the earth deity Firm and Steadfast” 〔T16n0664 0388c21〕 |
| Yijing’s T665 | 「金光明最勝王經堅牢地神品第十八」—“The Sūtra of Golden Light, the Supreme King: The Earth Deity Firm and Steadfast, Chapter Eighteen” 〔T16n0665 0440a17〕 | 0440a17 | T16n0665 0440a18–0441a24 | 「堅牢地神」—“Firm and Steadfast, the earth deity” 〔T16n0665 0440a18〕 |
All three recensions contain a chapter titled The Earth Deity Firm and Steadfast, and their shared chapter body can be read section by section. The deity-name differs only in word order: T663 and T664 place “earth deity” before “Firm and Steadfast,” while T665 reverses them. Both forms are recorded here without judging priority or superiority.
Complete Table of Fourteen Sectional Nodes
| No. | Sectional node | T665 | T663 | T664 | Correspondence observed |
|---|---|---|---|---|---|
| 1 | Rising from the seat, locations, protection beneath the seat, and hearing the Dharma | 0440a18–a26 | 0345c08–c15 | 0388c21–c27 | Corresponding material in all three recensions |
| 2 | Flavor of the earth, plants, food, body and strength, and human work | 0440a26–b07 | 0345c15–c22 | 0388c27–0389a05 | Corresponding material in all three recensions |
| 3 | Happiness, offerings to the sūtra, requesting exposition, and benefit to the earth deity and her retinue | 0440b07–b17 | 0345c22–0346a06 | 0389a05–a18 | Corresponding material in all three recensions |
| 4 | Hearing in repayment of kindness, rejoicing and retelling, land, wealth, and giving | 0440b17–c04 | 0346a07–a21 | 0389a18–b03 | Corresponding material in all three recensions |
| 5 | The Buddha’s account of heavenly birth through hearing and making offerings | 0440c04–c11 | 0346a22–a29 | 0389b04–b11 | Corresponding material in all three; numbers and offering articles retain the wording of each witness |
| 6 | The earth deity’s protection of preachers, circulation, and listeners’ benefit | 0440c12–c20 | 0346a29–b08 | 0389b12–b19 | Corresponding material in all three; the preachers are enumerated differently |
| 7 | General marking of the heart-formula and the rite for seeking the true body | 0440c21–0441a01 | No corresponding section found | No corresponding section found | T665 continues with this section |
| 8 | Formula of invitation | 0441a02–a04 | No corresponding section found | No corresponding section found | T665 continues with this section |
| 9 | Recitation method for invitation | 0441a05–a08 | No corresponding section found | No corresponding section found | T665 continues with this section |
| 10 | Formula for visible manifestation and conversation | 0441a09–a10 | No corresponding section found | No corresponding section found | T665 continues with this section |
| 11 | Recitation method for manifestation and conversation | 0441a11–a13 | No corresponding section found | No corresponding section found | T665 continues with this section |
| 12 | Formula for bodily protection | 0441a14–a16 | No corresponding section found | No corresponding section found | T665 continues with this section |
| 13 | Knotted-cord protection and pledge by the Three Jewels | 0441a17–a21 | No corresponding section found | No corresponding section found | T665 continues with this section |
| 14 | The Buddha praises the spiritual formula of true speech | 0441a22–a24 | No corresponding section found | No corresponding section found | T665 continues with this section |
The shared sections likewise retain the form of each witness. At the fifth node, T663 and T664 speak of seven goddesses, while T665 speaks of seven thousand; the offering articles are respectively listed as banners, canopies, and clothing, or as a parasol canopy and silk banner. At the sixth node, T663 and T664 identify the preacher as a Dharma-preaching bhikṣu, while T665 names the fourfold assembly. These differences serve only for reading the transmissions alongside one another; no witness is rewritten with the wording of another.
Complete Table of Character-Level Differences between T663 and T664
The following counts only differences in the ordered Han characters of the two chapter bodies just identified and does not mix in punctuation variants. T663 contains 941 characters and T664 contains 937; there are seventeen non-identical positions. An absent character is marked 無 · absent, while the surrounding sequence data are retained.
| No. | Original T663 character | Location | Original T664 character | Location | Phrase in which it occurs |
|---|---|---|---|---|---|
| 1 | 「微」—“subtle” 〔T16n0663 0345c08〕 and 「妙」—“wondrous” 〔T16n0663 0345c09〕 | — | 無 · absent | — | The characters subtle and wondrous occur consecutively, together forming one difference in the scripture’s modifier |
| 2 | 「典」—“canon” | 0345c09 | 無 · absent | — | Final character of “scripture” |
| 3 | 「身」—“body” | 0345c14 | 「氣」—“vital energy” | 0388c27 | Bodily strength / vital strength |
| 4 | 「勤」—“diligent” | 0345c22 | 「懃」—alternate character for “diligent” | 0389a05 | Two character forms in “energetically diligent” |
| 5 | 無 · absent | — | 「受」—“receive” | 0389a08 | Uphold this sūtra / receive and uphold the sūtra |
| 6 | 「是」—“this” | 0345c25 | 無 · absent | — | One who upholds this sūtra / one who upholds the sūtra |
| 7 | 「功」—“merit” | 0345c29 | 「威」—“majesty” | 0389a11 | Merit and virtue / majestic virtue |
| 8 | 「是」—“this” | 0346a02 | 「此」—“this” | 0389a14 | This great earth / this great earth |
| 9 | 無 · absent | — | 「泉」—“spring” | 0389a17 | “Spring” at the beginning of the spring-well sequence |
| 10 | 「泉」—“spring” | 0346a06 | 無 · absent | — | “Spring” at the end of the well-spring sequence |
| 11 | 無 · absent | — | 「因」—“depend upon” | 0389a17 | “Depend upon the earth” at the beginning of the sequence |
| 12 | 「因」—“depend upon” | 0346a06 | 無 · absent | — | “Rely and depend upon the earth” at the end of the sequence |
| 13 | 「必」—“certainly” | 0346a08 | 「畢」—variant graph | 0389a19 | Two character forms in “certainly” |
| 14 | 「歎」—“praise” | 0346a08 | 「嘆」—variant graph for “praise” | 0389a20 | Sentence on hearing in repayment of kindness |
| 15 | 「歎」—“praise” | 0346a16 | 「嘆」—variant graph for “praise” | 0389a27 | Sentence praising a buddha or bodhisattva |
| 16 | 「一」—“one” | 0346a16 | 無 · absent | — | One bodhisattva / a bodhisattva |
| 17 | 「及」—“and” | 0346a25 | 「或」—“or” | 0389b07 | And one garment / or one garment |
III. Scriptural Grounds for the Consciousness-Only Meaning (the Point of the Eye)
The chapter’s scriptural sequence unfolds from hearing the Dharma. The earth deity says, 「我得聞法，深心歡喜，得飡法味，增益威光」—“I hear the Dharma, rejoice profoundly, partake of the flavor of the Dharma, and increase in majestic radiance” 〔T16n0665 0440a25〕. She immediately continues, 「自身既得如是利益，亦令大地深十六萬八千踰繕那」—“Having personally obtained this benefit, I also cause the earth, to a depth of 168,000 yojanas,” to increase 〔T16n0665 0440a26〕. The flavor of earth, land, plants and crops, food, lifespan, complexion and strength, faculties, and work are enumerated layer by layer. After sentient beings obtain happiness, they again 「於此經王深加愛敬」—“deepen their love and reverence for this king of sūtras” 〔T16n0665 0440b09〕, hear and receive it, return home, rejoice, and retell it. This circuit comes to rest not only in the earth but also in reverence, giving, and deep trust in the Three Jewels.
Huizhao approaches the chapter through three gates: reason for arrival, explanation of the name, and resolution of difficulties. He first preserves two explanations of the title. One reads, 「梵云堅牢，是地義，即堅牢地之神。」—“In Sanskrit it is called firm and steadfast; this is the meaning of earth, hence the deity of the firm and steadfast earth” 〔T39n1788 0310b24〕. The other reads, 「或復由神能令地堅牢，名堅牢地之神，亦依主釋，能堅牢地是神用故。」—“Alternatively, because the deity can make the earth firm and steadfast, she is called the deity of the firm and steadfast earth. This too is an analysis by dependence on the governing term, for making the earth firm and steadfast is the deity’s function” 〔T39n1788 0310b25〕. Both explanations remain; neither is selected to the exclusion of the other.
The commentary also asks why the goddess’s benefit of wealth is explicitly marked by “increasing wealth” in her chapter title, whereas the earth deity’s benefit of food and drink is not marked by “increasing the flavor of food and drink.” The answer is, 「天女分成兩品，故增財物簡之。〈地神品〉既不分無濫，不言飲食。」—“The goddess material is divided into two chapters, so ‘increasing wealth’ distinguishes them. Since the Earth Deity Chapter is not divided and creates no confusion, it does not say ‘food and drink’” 〔T39n1788 0310b29〕. This is Huizhao’s resolution of a difficulty, not the sūtra’s own stated reason for the name.
Huizhao finely divides what the earth deity and sentient beings obtain. The offering section has five items: increasing the flavor of the earth, increasing its territorial extent, increasing the hundred grains, increasing what is used, and increasing supports 〔T39n1788 0311a01–a06〕. Rejoicing after hearing the sūtra has five: hearing the profound Dharma, obtaining vast merit, later encountering buddhas, escaping the three evil destinies, and later obtaining an excellent result 〔T39n1788 0311b06–b10〕. The earth deity’s vow to protect is divided into protecting the Dharma teacher, protecting the true Dharma, and enabling sentient beings to obtain benefit; sentient beings’ results are further divided into excellent worldly happiness, encountering buddhas, and escaping the suffering of the three evil destinies 〔T39n1788 0311c03–c13〕. Each of these detailed headings is attributed to Huizhao and cannot be written backward into the sūtra as its own outline terminology.
Coexisting Explanations of the Formula Practice
Huizhao first enumerates six items in the protocol of the place of practice: establishing the altar in a clean room, bathing and adorning the body, the seat occupied, the revered object faced, preparation of offerings, and reciting the formula on the eighth day of the bright fortnight 〔T39n1788 0311c24–0312a05〕. Concerning the Busha constellation he says, 「布灑星者，即此鬼星也。」—“The Busha constellation is this ‘ghost’ lunar mansion” 〔T39n1788 0312a01〕, then immediately preserves a doubt: 「然未知月大小殊，若為白八常鬼星合，準應但取白八與鬼星合日，未必白八日常與鬼星合。」—“Yet it is not known, given the difference between long and short months, how the eighth day of the bright fortnight could always coincide with the ghost mansion. It should be understood as taking only a day on which the eighth of the bright fortnight coincides with that mansion; the eighth does not necessarily always coincide with it” 〔T39n1788 0312a02〕. The commentary does not erase this uncertainty.
The practical order judged by the commentary is 「先誦護身呪，次誦見身呪，後誦共語呪。」—“First recite the bodily-protection formula, next the formula for seeing the body, and last the formula for conversation” 〔T39n1788 0312a04〕. Concerning the sūtra’s two characters meaning “then one may,” Huizhao further explains: 「言即可者，不是八日初即誦此誦名神呪，乘文便勢說即可誦此。不爾，護身呪何時說？故應先誦護身呪。」—“The words ‘then one may’ do not mean that at the beginning of the eighth day one immediately recites this formula called the spiritual formula. The text says that it may be recited here only because the wording proceeds conveniently. Otherwise, when would the bodily-protection formula be spoken? Therefore the bodily-protection formula should be recited first” 〔T39n1788 0312a11〕.
Concerning the instruction to recite the preceding formula together with the formula for conversation, Huizhao limits its meaning by two negations. First: 「不是但誦請語呪時即來共語，要先誦請現身呪方誦此呪。」—“It is not that merely reciting the formula requesting conversation makes the deity come and converse; one must first recite the formula requesting visible manifestation and only then recite this formula” 〔T39n1788 0312a21〕. Second: 「又非先誦請現神呪一百八遍，後誦請語時復誦於前一百八遍。」—“Nor, after first reciting the formula that requests the deity’s manifestation 108 times, does one again recite the preceding 108 repetitions while reciting the request for conversation” 〔T39n1788 0312a22〕. The two explanations of the title, the uncertainty concerning the date, and the order of recitation are all recorded as they stand in the commentary; one is not selected by deleting another.
Variants in the Three Formulas between the Sūtra and Commentary Witnesses
T665 and Huizhao’s cited text in T1788 each retain their own characters. The six enumerable character differences follow; their spacing is likewise not supplemented from one witness into the other.
| Formula | Original T665 characters | Location | Original T1788 characters | Location | Difference |
|---|---|---|---|---|---|
| 1 | 「只哩只哩」—transcribed sounds | 0441a02 | 「只里只里」—transcribed sounds | 0312a06 | 哩／里 · two occurrences |
| 2 | 「室尼達哩」—transcribed sounds | 0441a09 | 「室尸達哩」—transcribed sounds | 0312a17 | 尼／尸 · one occurrence |
| 3 | 「儞」—transcribed character | 0441a14 | 「爾」—transcribed character | 0312a26 | One occurrence |
| 3 | 「末」—transcribed character | 0441a14 | 「未」—transcribed character | 0312a26 | One occurrence |
| 3 | 「捺」—transcribed character | 0441a14 | 「𭡠」—transcribed character | 0312a26 | One occurrence; the commentary witness preserves a rare character |
| 3 | 「里」—transcribed character | 0441a16 | 「哩」—transcribed character | 0312a27 | One occurrence |
The three formulas in T665 contain respectively eight, three, and seven full-width spaces and respectively one, one, and two transmitted interlinear notes. The three in T1788 contain respectively eight, five, and eight full-width spaces and the same respective counts of one, one, and two interlinear notes. The transcribed sounds, spaces, variant characters, and notes of the two witnesses are not collated into one another.
IV. Explanations of Various Masters · Ancient Masters and Schools · Recorded without Adjudicating
Cien · Huizhao’s Commentary on the Sūtra of Golden Light, the Supreme King
Huizhao’s principal commentary on this chapter is complete. From the three introductory approaches and the two-section outline through the line-by-line explanations of offerings, hearing the sūtra, protection of the Dharma, and the sequence of the three formulas, each part is present. Its fascicle title is 「金光明最勝王經疏卷第五」—“Commentary on the Sūtra of Golden Light, the Supreme King, Fascicle Five” 〔T39n1788 0286b11〕, and the attribution reads 「翻經沙門慧沼撰」—“Composed by the scripture-translating śramaṇa Huizhao” 〔T39n1788 0286b13〕. This edition uses the commentary as the mirror for its exposition. Every outline name, resolution of difficulty, and sequence supplied by that mirror is attributed and is not presented as a direct statement of the sūtra.
Tiantai · Zhiyi’s Words and Phrases on the Sūtra of Golden Light
Zhiyi’s section on the chapter begins with 「釋堅牢地神品」—“Explaining the Earth Deity Firm and Steadfast Chapter” 〔T39n1785 0076c01〕 and ends at T39n1785 0077a07. In explaining the name he says: 「智度法門常無改變，義曰堅牢，常也。能荷，樂也。能生，淨也，名之為地。德力自在，我也，稱之為神。」—“The Dharma gate of wisdom’s perfection is constant and unchanging; in meaning this is firmness and steadfastness, the virtue of permanence. Its ability to bear is bliss; its ability to produce is purity; therefore it is called earth. The sovereign freedom of the power of virtue is self; therefore it is called deity” 〔T39n1785 0076c07〕. His line-by-line commentary reads the hearing of the Dharma, flavor of the earth, material things, sentient beings, offerings, and propagation through sequences of eight, five, and six forms of successive increase. The first of the eight says, 「由聞法故，法味增長。法味增長故，氣力增長。氣力增長故，翻地味增長。」—“Because of hearing the Dharma, the flavor of Dharma increases. Because the flavor of Dharma increases, vital strength increases. Because vital strength increases, in turn the flavor of the earth increases” 〔T39n1785 0076c15〕.
At the end of the section he judges, 「三發誓護經，文為三：一誓護說法者、二誓護化道不絕、三誓護聽法者。」—“Third, she vows to protect the sūtra. The text has three parts: first, a vow to protect preachers; second, a vow to protect the transformative path from interruption; third, a vow to protect listeners” 〔T39n1785 0077a05〕. The next chapter title begins at T39n1785 0077a08. Zhiyi’s line-by-line outline therefore ends with the chapter body shared by the three recensions and has no corresponding passage to which the three formulas found later in T665 could be attached.
Tiantai · Zhili’s Record on the Words and Phrases of the Sūtra of Golden Light
Zhili’s Record on the Words and Phrases is a line-by-line record explaining the Words and Phrases and must not be conflated with the Supplementary Record on the Profound Meaning, which explains the Profound Meaning. Its heading explicitly reads 「第四、〈堅牢地神品〉」—“Fourth: The Earth Deity Firm and Steadfast Chapter” 〔T39n1786 0143c23〕. The line-by-line range continues through T39n1786 0144a24, and the next section, the Sañjñeya Chapter, begins at T39n1786 0144a25.
Carrying forward Zhiyi’s explanation of the name, Zhili says: 「堅牢即常德。地即樂淨，無苦受故，荷持一切；離染著故，出生無盡。神即我德，威德力用悉自在故。」—“Firm and steadfast is the virtue of permanence. Earth is bliss and purity: because it has no painful experience, it bears and sustains all; because it is free of defiled attachment, it produces without exhaustion. Deity is the virtue of self, because the functioning of its majestic power is entirely sovereign” 〔T39n1786 0144a05〕. In following the text he explains 「宿衛，謂止宿衛護。」—“‘Lodging and guarding’ means remaining overnight to guard and protect” 〔T39n1786 0144a12〕, and explains length and breadth as 「南北曰縱，東西曰廣。」—“North to south is called length; east to west is called breadth” 〔T39n1786 0144a15〕. Concerning the Buddha’s account of heavenly happiness, the record says, 「雖受天樂，住樂法界故無所受，是故名為不可思議微妙快樂。」—“Although they experience heavenly happiness, because they abide in the dharma-realm of bliss there is nothing experienced; therefore it is called inconceivable, wondrous happiness” 〔T39n1786 0144a21〕. This line-by-line record likewise ends with the chapter body shared by the old recensions and does not separately attach the three formulas of T665.
Sanlun · Jizang’s Commentary on the Sūtra of Golden Light
Jizang’s section begins, 「〈堅窂地神品〉 此品是第三施飲食利益行人。」—“The Earth Deity Firm and Steadfast Chapter. This chapter is the third, giving food and drink to benefit practitioners” 〔T39n1787 0168c01〕, and ends at T39n1787 0169a02. His outline has three major sections: making offerings to those who propagate the sūtra, propagating the sūtra because of the offerings, and obtaining an excellent fruit because of that propagation. On the resulting fruit he says, 「地豐物茂、眾生受樂，明報果。」—“The land is abundant, things flourish, and sentient beings enjoy happiness: this explains the retributive fruit” 〔T39n1787 0168c25〕. The next chapter, Sañjñeya and the Spirits, begins at T39n1787 0169a03, so his line-by-line outline likewise ends with the shared chapter body and has no T665 formula passage to which it could be attached.
Zhili’s Supplementary Record on the Profound Meaning of the Sūtra of Golden Light
T1784, the Supplementary Record on the Profound Meaning, explains the Profound Meaning and belongs to that level; it is not a line-by-line commentary on this chapter. The complete work offers only two collateral illuminations of the chapter. One says generally, 「〈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。」—“The Earth Deity Firm and Steadfast, Great Eloquence, and Deity of Merit chapters each explain at length within the chapter how those who practice the sūtra are benefited” 〔T39n1784 0014b18〕. The other cites the earth deity bearing the preacher’s feet upon her head below the Dharma seat and concludes, 「上聖重法，所以尊人。」—“Because the superior sage honors the Dharma, she reveres the person” 〔T39n1784 0014c26〕. What is present is recorded; where there is no dedicated line-by-line section, one is not invented.
Huizhao, Zhiyi, Zhili, and Jizang each have their own place for outline and interpretation. This edition returns each statement to its own work and level and records them together without adjudicating the relative standing of their doctrines.
V. Terminology
| Term | Usage in this chapter | Ancient explanation |
|---|---|---|
堅牢地神 · the earth deity Firm and Steadfast | T665’s chapter body places Firm and Steadfast before earth deity; T663 and T664 place earth deity before Firm and Steadfast | Huizhao preserves both earth as the thing firm and steadfast and the deity as the agent who makes earth firm and steadfast; Zhiyi and Zhili separately explain the name through the four virtues of permanence, bliss, purity, and self |
法味 · flavor of Dharma | After hearing the Dharma, the earth deity receives its flavor and increases in majestic radiance | Zhiyi explains the continuity through successive increases of the flavor of Dharma, vital strength, flavor of earth, material things, and the rest |
地味 · flavor of earth | The earth deity causes the flavor of the earth to increase, followed by land, plants, crops, and what beings use | Huizhao lists the five items of increasing the flavor of earth, territorial extent, the hundred grains, what is used, and supports |
四眾 · fourfold assembly | The chapter speaks both of the fourfold assembly ascending the seat to preach and of men, women, and members of the fourfold assembly upholding the dhāraṇī | The sūtra uses the general designation “fourfold assembly” here; this edition does not add an enumeration of identities that the scripture does not list at this point |
心呪、陀羅尼 · heart-formula and dhāraṇī | The earth deity first gives the general designation “heart-formula,” then transmits three sequences of sounds and their respective recitation methods | Huizhao classifies them as formulas for invitation, manifestation and conversation, and bodily protection, and separately explains their practical order |
布灑星 · Busha constellation | Coincidence of the eighth day of the bright fortnight with the Busha constellation is the time the sūtra specifies for recitation | Huizhao explains it as the ghost mansion and explicitly records that whether the eighth always coincides with it remains uncertain |
實語神呪 · spiritual formula of true speech | At the chapter’s end, the Buddha uses this name in praising the earth deity’s formula | The sūtra directly says it protects the king of sūtras and its preachers; the ancient masters provide no syllable-by-syllable semantic translation |
VI. Similes · Rhetoric
The chapter body contains no verse and establishes no explicit simile of its own. Its most conspicuous rhetoric is the continuous enumeration from the flavor of Dharma to the flavor of earth, from the flavor of earth to what sentient beings use, and from that use back to hearing and retelling the sūtra. Land, rivers and ponds, trees, medicinal plants and groves, flowers and fruit, roots and stalks, branches and leaves, and shoots and crops unfold item by item, so that protection of the Dharma does not remain an abstract designation.
Zhiyi supplies a commentator’s simile: 「譬如陰陽覆載草木，智度養育出生眾善」—“Just as yin and yang cover and bear grasses and trees, the perfection of wisdom nourishes and produces every goodness” 〔T39n1785 0076c03〕. Zhili further explains, 「天陽上覆，地陰下載。」—“The yang of heaven covers from above; the yin of earth bears from below” 〔T39n1786 0143c28〕, and says, 「眾善，合卉木也。」—“Every goodness corresponds to the plants” 〔T39n1786 0143c29〕. These are borrowed similes of ancient Tiantai masters, not simile-statements made by the T665 chapter itself.
Zhiyi’s sequences of eight, five, and six forms of successive increase read the sūtra’s repeated “increase” as three causal series. Jizang instead divides the retributive fruit into abundance of land and flourishing of things, with sentient beings enjoying happiness, and treats abundance of wealth as the habitual fruit. Both readings are noted with their sources and are not combined into an outline supposedly inherent in the sūtra.
VII. Cross-Reading · Carrying Forward
In explaining the reason why the present chapter follows its predecessor, Huizhao says: 「前雖益其衣服，未得飲食資持。此益飲食，資身安樂故得弘法，故前品後有此品生。」—“Although the preceding chapter benefits them with clothing, they have not yet obtained the support of food and drink. This chapter benefits them with food and drink; because the body is supported and at ease, they can propagate the Dharma. Therefore this chapter arises after the preceding one” 〔T39n1788 0310b22〕. Of the following chapter he says: 「五品益福智中，前益四辨及以衣服飲食，今此益其智慧。由有智力，能正說法受用衣食。若無智慧，恐倒說法染著衣食。」—“Among the five chapters that benefit merit and wisdom, the preceding ones benefit the four eloquences, clothing, and food and drink; this one now benefits wisdom. Through the power of wisdom one can expound the Dharma correctly while using food and clothing. Without wisdom, one might explain the Dharma incorrectly and become attached to food and clothing” 〔T39n1788 0312b10〕.
The ancient master thus arranges clothing, food, and wisdom as an adjacent sequence of protection: the body must be supported before the Dharma can be propagated, and wisdom is then required so that one neither explains the Dharma incorrectly nor becomes attached to food and clothing. This is Huizhao’s judgment concerning the reason for the order of chapters, not a temporal causal sequence separately stated at the end of the sūtra.
Zhiyi’s Words and Phrases, Zhili’s Record on the Words and Phrases, and Jizang’s Commentary all end with the chapter body shared by the three recensions. From the general designation of the heart-formula onward, T665 additionally contains three formulas, the knotted cord, and the pledge of true speech. Where the old commentaries have no corresponding line-by-line passage, that absence is reported as it stands; material from another chapter or a later teaching is not invented to fill it. The sūtra’s protection of the Dharma unfolds through preachers, listeners, the earth, and supports, while the ancient master’s cross-chapter reading further connects food and clothing with wisdom. Only when the two layers remain in their places does a carrying forward open for continued reading.
VIII. Placement of the Editions
| Work | Chapter evidence used | Identity and range |
|---|---|---|
| T16n0665, The Sūtra of Golden Light, the Supreme King | 0440a18–0441a24 | Base text; translation attribution in fascicle eight at 0437c18, the eighth occurrence in this work |
| T16n0663, Sūtra of Golden Light | 0345c08–0346b08 | Alternate translation with the same title and shared body; the fascicle-two attribution is 「北涼三藏法師曇無讖譯」—“Translated by the Tripiṭaka Dharma Master Dharmakṣema of Northern Liang” 〔T16n0663 0340c15〕 |
| T16n0664, composite Sūtra of Golden Light | 0388c21–0389b19 | Composite recension with the same title and shared body; this section’s translation attribution is 「北涼三藏曇無讖譯」—“Translated by the Tripiṭaka Master Dharmakṣema of Northern Liang” 〔T16n0664 0388c20〕, while the fascicle’s compiler attribution is 「隋大興善寺沙門釋寶貴合」—“Combined by the śramaṇa Baogui of Daxingshan Monastery in the Sui” 〔T16n0664 0386a06〕 |
| T39n1788, Commentary on the Sūtra of Golden Light, the Supreme King | 0310b21–0312b07 | Huizhao’s principal commentary; passages around 0181c, 0182c, and 0191c are tables of contents at fascicle openings, not the principal commentary on the chapter |
| T39n1785, Words and Phrases on the Sūtra of Golden Light | 0076c01–0077a07 | Zhiyi’s line-by-line outline and interpretation, ending with the shared chapter body |
| T39n1786, Record on the Words and Phrases of the Sūtra of Golden Light | 0143c23–0144a24 | Zhili’s line-by-line record explaining the Words and Phrases; the chapter occurs in the first half of fascicle five, with the attribution 「宋四明沙門知禮述」—“Set forth by the śramaṇa Zhili of Siming in the Song” 〔T39n1786 0138a12〕 |
| T39n1787, Commentary on the Sūtra of Golden Light | 0168c01–0169a02 | Jizang’s line-by-line outline and interpretation, ending with the shared chapter body |
| T39n1784, Supplementary Record on the Profound Meaning of the Sūtra of Golden Light | 0014b16–b20 and 0014c23–c27 | Zhili’s collateral illumination on the profound-meaning layer, explaining the Profound Meaning; it has no dedicated line-by-line passage for this chapter |
This edition collates the chapter with T665 as its base, T663 and T664 for the shared body, and Huizhao’s T1788 as the mirror of its exposition. Zhiyi, Zhili’s two distinct works, and Jizang are each recorded according to work and level. The sounds of the three formulas follow only the character forms transmitted in the respective Han witnesses; no recent Sanskrit collation is imported, and textual differences are not used to infer a source history.