金光明最勝王經 善生王品第二十一
善生王在夢裡聽見佛的福德與智慧，看見寶積法師端坐如日輪，演說微妙的《金光明經》。夢醒了，宮殿還在，王位還在；但他等到天亮，第一件事就是走出王宮，到僧團中尋找夢裡的法師。
找到以後，他沒有以國王的身分命人說法。他先禮敬、合掌、啟請，再親自莊嚴清淨處、敷設高座、懸幡散花。寶積也沒有立刻開講；他沐浴著衣，禮敬法座，登座之後先念十方諸佛，又對一切苦眾生生起平等慈悲，然後才為善生演說經王。
善生聽完，淚流而歡喜。這份歡喜隨即有了方向：他手持如意末尼寶，願贍部洲雨下七寶；願成之後，七寶充足四洲，使資財匱乏者得到瓔珞、衣服、飲食與安樂，又以珍寶供養佛與遺教僧眾。聞法不是故事的終點；奉持之心，從合掌的一句隨喜，走到眾生實際的匱乏之中。
佛最後揭示：過去的善生王，就是現在的釋迦牟尼；為他說法的寶積，已在東方成為不動佛。當年聽法的人，如今坐在法座上，再把這段求法因緣說給大眾聽。
夢醒以後，你先找什麼？善生王的答案不是一句話，而是一整條路：出門尋法，低頭請法，專心聞法，真心隨喜，再讓所聞之法穿過自己的手，抵達仍有所缺的人。
In a dream, King Good-Born heard of the Buddha’s merit and wisdom and saw Dharma Master Jewel-Accumulation seated upright like the orb of the sun, expounding the wondrous Sūtra of Golden Light. When he awoke, the palace was still there and so was his royal throne. Yet at daybreak, the first thing he did was leave the palace and go to the saṅgha to seek the Dharma master from his dream.
After finding him, Good-Born did not command him to teach on the strength of his royal position. He first bowed, joined his palms, and made his request; then he personally adorned a pure place, spread out a high seat, hung banners, and scattered flowers. Jewel-Accumulation did not begin immediately, either. He bathed, put on clean clothes, bowed to the Dharma seat, and ascended it. First he recollected the buddhas of the ten directions; then he gave rise to equal loving-kindness and compassion for all suffering sentient beings. Only then did he expound the king of sūtras for Good-Born.
When Good-Born had heard the teaching, he wept and rejoiced. That joy immediately acquired a direction: holding a wish-fulfilling maṇi jewel, he vowed that the seven treasures would rain throughout Jambudvīpa. When the vow was fulfilled, the seven treasures filled the four continents, bringing jeweled ornaments, clothing, food, drink, and happiness to those who lacked resources; he then used the treasures to make offerings to the Buddha and the saṅgha within the teaching left behind. Hearing the Dharma is not the story’s endpoint. From a single word of rejoicing spoken with joined palms, the mind that upholds the Dharma travels into the concrete needs of sentient beings.
At the end, the Buddha reveals that King Good-Born of the past was Śākyamuni in the present, while Jewel-Accumulation, who taught him, has become Buddha Immovable in the east. The person who heard the Dharma then now sits upon the Dharma seat and recounts to the assembly the causes and conditions by which he sought it.
After waking from the dream, what do you seek first? King Good-Born’s answer is not one sentence but an entire path: go out to seek the Dharma, bow your head to request it, listen with undivided attention, rejoice sincerely, and then let the Dharma you have heard pass through your own hands to reach those who still lack what they need.
唐義淨譯《金光明最勝王經》卷九〈善生王品第二十一〉· 大正藏 T16n0665〔起 T16 0444a16〕。段/行首〔T16 …〕＝大正藏頁·欄·行錨。
〔T16 0444a16〕爾時，世尊為諸大眾說王法正論已，復告大眾：「汝等應聽！我今為汝說其往昔奉法因緣。」即於是時，說伽他曰：
「我昔曾為轉輪王，捨此大地并大海；
四洲珍寶皆充滿，持以供養諸如來。
我於往昔無量劫，為求清淨真法身；
所愛之物皆悉捨，乃至身命心無悋。
又於過去難思劫，有正遍知名寶髻；
於彼如來涅槃後，有王出世名善生。
為轉輪王化四洲，盡大海際咸歸伏；
有城名曰妙音聲，時彼輪王於此住。
夜夢聞說佛福智，見有法師名寶積；
處座端嚴如日輪，演說金光微妙典。
爾時彼王從夢覺，生大歡喜充遍身；
至天曉已出王宮，往詣苾芻僧伽處。
恭敬供養聖眾已，即便問彼諸大眾；
頗有法師名寶積，功德成就化眾生。
爾時寶積大法師，在一室中而住止；
正念誦斯微妙典，端然不動身心樂。
時有苾芻引導王，至彼寶積所居處；
見在室中端身坐，光明妙相遍其身。
白王此即是寶積，能持甚深佛行處；
所謂微妙《金光明》，諸經中王最第一。
時王即便禮寶積，恭敬合掌而致請；
唯願滿月面端嚴，為說金光微妙法。
寶積法師受王請，許為說此《金光明》；
周遍三千世界中，諸天大眾咸歡喜。
王於廣博清淨處，奇妙珍寶而嚴飾；
上妙香水灑遊塵，種種雜花皆散布。
即於勝處敷高座，懸繒幡蓋以莊嚴；
種種粖香及塗香，香氣芬馥皆周遍。
天龍修羅緊那羅，莫呼洛伽及藥叉；
諸天悉雨曼陀花，咸來供養彼高座。
復有千萬億諸天，樂聞正法俱來集；
法師初從本座起，咸悉供養以天花。
是時寶積大法師，淨洗浴已著鮮服；
詣彼大眾法座所，合掌虔心而禮敬。
天主天眾及天女，悉皆共散曼陀花；
百千天樂難思議，住在空中出妙響。
爾時寶積大法師，即昇高座加趺坐；
念彼十方諸剎土，百千萬億大慈尊。
遍及一切苦眾生，皆起平等慈悲念；
為彼請主善生故，演說微妙《金光明》。
王既得聞如是法，合掌一心唱隨喜；
聞法希有淚交流，身心大喜皆充遍。
于時國主善生王，為欲供養此經故；
手持如意末尼寶，發願咸為諸眾生。
今可於斯贍部洲，普雨七寶瓔珞具；
所有匱乏資財者，皆得隨心受安樂。
即便遍雨於七寶，悉皆充足四洲中；
瓔珞嚴身隨所須，衣服飲食皆無乏。
爾時國主善生王，見此四洲雨珍寶；
咸持供養寶髻佛，所有遺教苾芻僧。
應知過去善生王，即我釋迦牟尼是；
為於昔時捨大地，及諸珍寶滿四洲。
昔時寶積大法師，為彼善生說妙法；
因彼開演經王故，東方現成不動佛。
以我曾聽此經王，合掌一言稱隨喜；
及施七寶諸功德，獲此最勝金剛身。
金光百福相莊嚴，所有見者皆歡喜；
一切有情無不愛，俱胝天眾亦同然。
過去曾經九十九，俱胝億劫作輪王；
亦於小國為人王，復經無量百千劫。
於無量劫為帝釋，亦復曾為大梵王；
供養十力大慈尊，彼之數量難窮盡。
我昔聞經隨喜善，所有福聚量難知；
由斯福故證菩提，獲得法身真妙智。」
爾時大眾聞是說已，歎未曾有，皆願奉持《金光明經》流通不絕。
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.
佛為大眾講完王法正論之後，又告訴大眾：「你們應當仔細聽！現在我要為你們講說，我過去奉行正法的一段因緣。」就在這時，佛以偈頌說道：
一、我在過去世曾經作轉輪王，捨出這片大地以及大海；四洲之中充滿了珍寶，我把它們都用來供養諸位如來。
二、我在過去無量劫中，為了求得清淨的真實法身；凡是自己所珍愛的，全都能捨，甚至連身體與性命也毫不吝惜。
三、又在過去不可思議久遠的劫中，有一位正遍知佛，名叫寶髻；那位如來涅槃之後，有一位國王出世，名叫善生。
四、善生作轉輪王，教化四洲，直至大海邊際的國土全都歸伏；當時有一座城名叫妙音聲，這位轉輪王就住在城中。
五、有一夜，他在夢中聽到有人講說佛的福德與智慧，又看見一位名叫寶積的法師；法師在座上端嚴得如同日輪，正在演說微妙的《金光明經》典。
六、那時，國王從夢中醒來，極大的歡喜充滿全身；到了天亮，他便走出王宮，前往苾芻僧團所在之處。
七、他恭敬供養聖眾之後，便向在場大眾詢問：「是否有一位名叫寶積的法師，具足功德，能教化眾生？」
八、那時，寶積大法師正住在一間房中；他以正念誦持這部微妙經典，端正安住，身心不動而安樂。
九、有一位苾芻引導國王，來到寶積所住之處；國王看見法師在室內端身而坐，光明與妙相遍滿全身。
十、苾芻告訴國王：「這一位就是寶積。他能受持佛陀甚深的修行境界，也就是微妙的《金光明經》——諸經之王，最為第一。」
十一、國王隨即禮敬寶積，恭敬合掌向他請求：「唯願您這面如滿月、相貌端嚴的法師，為我宣說《金光明》的微妙正法。」
十二、寶積法師接受國王的請求，答應為他宣說《金光明經》；三千世界中的諸天大眾，全都因此歡喜。
十三、國王選了一處廣大而清淨的地方，用奇妙珍寶加以莊嚴；又以最上妙香之水灑除浮塵，把種種雜花散布各處。
十四、他就在這處殊勝之地敷設高座，懸掛彩繒、幡與寶蓋作為莊嚴；又遍布種種粖香與塗香，使芬芳香氣周遍全場。
十五、天、龍、修羅、緊那羅、莫呼洛伽與藥叉都來到這裡；諸天雨下曼陀花，共同供養那座說法高座。
十六、又有千萬億諸天，為了樂聞正法，一同來到會中；寶積法師剛從原來的座位起身，諸天便都以天花供養他。
十七、這時，寶積大法師清淨沐浴，換上鮮潔衣服；他走到大眾的法座之處，合掌虔誠地禮敬。
十八、天主、諸天天眾以及天女，全都共同散下曼陀花；百千種不可思議的天樂，在虛空中發出微妙音聲。
十九、那時，寶積大法師登上高座，結跏趺坐；他憶念十方一切佛土中的百千萬億大慈世尊。
二十、他又遍念一切受苦眾生，對他們生起平等的慈悲之心；為了請法的主人善生王，演說微妙的《金光明經》。
二十一、國王得以聽聞這樣的正法之後，合掌一心，高聲表示隨喜；他因所聞正法稀有而淚流不止，身與心都充滿大歡喜。
二十二、這時，國主善生王為了供養這部經，手中拿著如意末尼寶；他為一切眾生發下誓願。
二十三、他發願說：「願現在就在這贍部洲，普遍雨下七寶與瓔珞之具；凡是資財匱乏的人，都能隨心獲得所需，安穩快樂。」
二十四、七寶隨即普遍雨下，使四洲之中全都充足；眾生可以隨其所需，用瓔珞莊嚴身體，衣服與飲食也全都不再匱乏。
二十五、那時，國主善生王看見四洲都雨下珍寶，便拿著這些珍寶，供養寶髻佛，以及住持寶髻佛遺教的苾芻僧眾。
二十六、你們應當知道，過去那位善生王，就是現在的我釋迦牟尼；我在那一世捨出了大地，也捨出了充滿四洲的各種珍寶。
二十七、過去那位為善生王宣說微妙正法的寶積大法師，因為當時開演經王，如今已在東方成為不動佛。
二十八、我曾經聽聞這部經王，合掌說出一句隨喜的話，又布施七寶；由這些功德，我獲得了最殊勝的金剛身。
二十九、這個身具有金色光明與百福莊嚴，所有見到的人全都歡喜；一切有情沒有不喜愛的，俱胝之多的天眾也同樣歡喜愛敬。
三十、在過去九十九俱胝億劫之中，我曾作轉輪王；又在無量百千劫中，作過許多小國的人王。
三十一、我也曾在無量劫中作帝釋，又曾作大梵王；我供養具足十力、懷有大慈的諸佛世尊，其數量多得難以窮盡。
三十二、我過去聽聞經典而生隨喜，所聚集的福德難以計量；由於這些福德，我證得菩提，獲得法身真實微妙的智慧。
那時，大眾聽完佛所說的這段因緣，都讚歎這是從未曾有的事；眾人全都發願奉持《金光明經》，使它不斷流通，永不斷絕。
After the Buddha had finished expounding the Right Treatise on Royal Dharma to the great assembly, he again told them: “You should listen carefully! I will now tell you about causes and conditions from my past, when I practiced and upheld the true Dharma.” At that time, the Buddha spoke in verse:
First, in a past life I was once a wheel-turning king. I gave away this great earth together with the great ocean; I filled the four continents with precious treasures and offered them all to the tathāgatas.
Second, throughout measureless eons in the past, I sought the pure and true dharma-body. I gave away everything I cherished, without stinginess even toward my own body and life.
Third, again, in an inconceivably distant eon in the past, there was a Completely Awakened Buddha named Jeweled Topknot. After that Tathāgata entered nirvāṇa, a king named Good-Born appeared in the world.
Fourth, Good-Born became a wheel-turning king and transformed the four continents; all the lands as far as the edge of the sea submitted to him. At that time there was a city named Wondrous Sound, and the wheel-turning king lived there.
Fifth, one night in a dream he heard someone teach the Buddha’s merit and wisdom, and he also saw a Dharma master named Jewel-Accumulation. Majestic upon his seat like the orb of the sun, the Dharma master was expounding the wondrous scripture of Golden Light.
Sixth, at that time the king awoke from his dream, and great joy filled his entire body. At daybreak, he left the royal palace and went to the place where the bhikṣu saṅgha was staying.
Seventh, after reverently making offerings to the noble assembly, he asked the whole gathering: “Is there a Dharma master named Jewel-Accumulation, accomplished in qualities and able to transform sentient beings?”
Eighth, at that time the great Dharma master Jewel-Accumulation was staying in a room. With right mindfulness he was reciting and upholding this wondrous scripture, sitting upright and unmoving, at ease in body and mind.
Ninth, a bhikṣu guided the king to the place where Jewel-Accumulation was staying. The king saw the Dharma master seated upright inside the room, his whole body pervaded by light and wondrous marks.
Tenth, the bhikṣu told the king: “This is Jewel-Accumulation. He is able to uphold the profound sphere of the Buddha’s practice: the wondrous Sūtra of Golden Light, foremost among all sūtras, the king of sūtras.”
Eleventh, the king immediately bowed to Jewel-Accumulation and reverently joined his palms to make his request: “May you, Dharma master, whose majestic face is like the full moon, expound for me the wondrous Dharma of Golden Light.”
Twelfth, Dharma Master Jewel-Accumulation accepted the king’s request and agreed to expound the Sūtra of Golden Light for him. The assemblies of devas throughout the trichiliocosm all rejoiced because of this.
Thirteenth, the king chose a vast, pure place and adorned it with wondrous precious treasures. With the finest fragrant water he sprinkled away the floating dust, and he scattered many kinds of flowers everywhere.
Fourteenth, in that excellent place he spread out a high seat and adorned it with hanging colored silks, banners, and canopies. He also arranged many kinds of powdered and paste incense, filling the entire place with rich fragrance.
Fifteenth, devas, dragons, asuras, kinnaras, mahoragas, and yakṣas all came there. The devas rained down māndārava flowers and together made offerings to the high Dharma seat.
Sixteenth, tens of millions of koṭis of devas also came together to the assembly, delighting in hearing the true Dharma. As soon as Dharma Master Jewel-Accumulation rose from his former seat, they all offered him heavenly flowers.
Seventeenth, at that time the great Dharma master Jewel-Accumulation bathed and purified himself, then put on fresh, clean clothes. He went before the Dharma seat amid the assembly, joined his palms, and reverently bowed to it.
Eighteenth, the lord of the devas, the hosts of devas, and the celestial maidens all scattered māndārava flowers together. Hundreds of thousands of kinds of inconceivable heavenly music sent forth wondrous sounds in empty space.
Nineteenth, at that time the great Dharma master Jewel-Accumulation ascended the high seat and sat cross-legged. He recollected hundreds of thousands of myriads of koṭis of greatly compassionate World-Honored Ones in all the buddha lands of the ten directions.
Twentieth, he also kept all suffering sentient beings universally in mind and gave rise to equal loving-kindness and compassion toward them. Then, for King Good-Born, the patron who had requested the Dharma, he expounded the wondrous Sūtra of Golden Light.
Twenty-first, after the king was able to hear this true Dharma, he joined his palms, concentrated his mind, and cried out in rejoicing. Because the Dharma he heard was so rare, tears streamed down his face, while great joy filled his body and mind.
Twenty-second, at that time King Good-Born, ruler of the realm, wished to make offerings to this sūtra. Holding a wish-fulfilling maṇi jewel in his hand, he made a vow for all sentient beings.
Twenty-third, he vowed: “May the seven treasures and jeweled ornaments rain down everywhere throughout this Jambudvīpa. May all who lack wealth and resources obtain whatever they need according to their wishes and live in peace and happiness.”
Twenty-fourth, the seven treasures immediately rained down everywhere, filling all four continents in abundance. According to their needs, sentient beings could adorn their bodies with jeweled ornaments, and none lacked clothing, food, or drink.
Twenty-fifth, at that time King Good-Born, ruler of the realm, saw precious treasures raining throughout the four continents. He took those treasures and offered them to Buddha Jeweled Topknot and to the bhikṣu saṅgha that maintained the teaching left by that buddha.
Twenty-sixth, you should know that King Good-Born of the past was I, Śākyamuni, in my present life. In that former life I gave away the great earth and also every kind of precious treasure that filled the four continents.
Twenty-seventh, the great Dharma master Jewel-Accumulation, who in the past expounded the wondrous Dharma for Good-Born, opened and taught the king of sūtras at that time and has now become Buddha Immovable in the east.
Twenty-eighth, I once heard this king of sūtras, joined my palms, spoke one word of rejoicing, and gave the seven treasures. Through these qualities, I obtained this supreme vajra body.
Twenty-ninth, this body possesses golden light and the adornment produced by a hundred merits; all who see it rejoice. There is no sentient being who does not cherish it, and koṭis of devas likewise rejoice in and revere it.
Thirtieth, throughout ninety-nine koṭi eons in the past, I was a wheel-turning king. Throughout measureless hundreds of thousands of eons, I also became the human ruler of many small realms.
Thirty-first, throughout measureless eons I was also Śakra and, again, a Great Brahmā King. I made offerings to buddhas, World-Honored Ones endowed with the ten powers and great loving-kindness, in numbers impossible to exhaust.
Thirty-second, in the past I heard the sūtra and rejoiced in its goodness; the accumulation of merit that I gathered is impossible to measure. Through that merit I realized awakening and obtained the true, wondrous wisdom of the dharma-body.
At that time, after the great assembly heard the Buddha recount these causes and conditions, they praised them as unprecedented. Everyone vowed to receive and uphold the Sūtra of Golden Light, circulating it without interruption so that its transmission would never cease.
前一品說完王法正論，佛沒有離開人王之事，反而把話帶進自己過去的一生：祂曾作善生王，曾在一場夢裡聽見佛的福德與智慧，也看見一位正在演說《金光明經》的法師。夢醒之後，善生王先做什麼？他沒有留在宮中回味那場夢，而是天一亮便出宮，到僧團中尋人。全品三十二頌，就從這一步展開：求法、請法、聞法、隨喜、布施，再把過去的說者與聽者結回現在。
捨到身命，所求的是什麼
佛先回望更久遠的過去：祂曾作轉輪王，捨大地、捨大海，把充滿四洲的珍寶供養諸佛。為什麼捨到這樣的地步？經文自己給出答案——為求清淨真法身。所愛之物全都能捨，乃至身命也不吝惜；求法在這裡不是一個念頭，而是願意把最難放下的事物也放下。
可是，捨並沒有停在失去。大地、大海與四洲珍寶被捨出，是為了供養諸佛；後面善生王雨下七寶，也是為了使匱乏者得到資財與安樂。從品首到品末，捨的方向始終朝向奉法、供養與利益眾生。
一場夢，怎樣變成一條求法的路
在寶髻佛涅槃之後，善生王住在妙音聲城。某夜，他夢中聽見佛的福德智慧，看見寶積法師端坐如日輪，演說微妙經典。夢只是開端；真正使故事前進的，是醒來以後的一連串行動。
天亮之後，國王出宮，先到苾芻僧團中恭敬供養，再詢問是否有一位名叫寶積、功德成就、能化眾生的法師。有人引他到寶積住處，他看見法師在一室中正念誦經，端身安坐，身有光明妙相。善生王所找的，不只是一個夢中人；他循著僧團的引導，找到一位正在受持經典的人。
見到法師之後，為什麼先禮再請
引路的苾芻告訴國王，眼前這位就是寶積，能持甚深佛行之處，所持的正是微妙《金光明經》。善生王隨即禮敬、合掌，請面如滿月的法師為他說法。國王的身分沒有使他越過請法的次第：先識人，再禮敬，然後開口請求。
寶積接受了請求。三千世界的諸天大眾聽到將有說法，都生歡喜。這場說法還沒有開始，經文已把人間的請法與天眾的樂聞放在同一個法會中。
法座尚未開講，哪些事已經完成
善生王選擇廣博清淨之處，以珍寶莊嚴，以香水灑去浮塵，散布雜花；又敷設高座，懸繒、幡、蓋，布置粖香與塗香。天、龍、修羅、緊那羅、莫呼洛伽、藥叉來到會中，諸天雨下曼陀花；另有千萬億樂聞正法的諸天一同集會。
寶積大法師則先沐浴、著鮮服，走到法座前合掌禮敬。天主、天眾與天女散花，空中天樂發出妙響。法師登座跏趺而坐，先念十方佛土中百千萬億大慈世尊，又遍念一切受苦眾生，對他們生起平等慈悲，然後才為請法的善生王演說《金光明經》。經文把說法之前的外在莊嚴與說法者內心所念一一寫出：場地被清淨，法座被莊嚴，心則遍向諸佛與苦眾生。
聞法時流下的眼淚，是悲還是喜
善生王聽聞正法，合掌一心唱言隨喜。經文接著說，他因所聞稀有而淚流，身心又被大歡喜充滿。這不是把眼淚與歡喜分成兩段互不相干的情緒；同一頌中，稀有之法令他流淚，也令他全身心歡喜。
隨喜也沒有停在一句讚歎。善生王隨即手持如意末尼寶，為一切眾生發願。聞法進入隨喜，隨喜又進入願與施，整個轉折都由經文連續寫成。
七寶雨下，誰得到什麼
善生王所願很具體：願贍部洲普雨七寶瓔珞，使資財匱乏者隨心受安樂。願成之後，七寶充足四洲，瓔珞可供嚴身，衣服與飲食都不再匱乏。經所枚舉的受用，落在資財、瓔珞、衣服、飲食與安樂幾個切身之處。
看見四洲雨寶之後，善生王又把珍寶持去供養寶髻佛與祂遺教中的苾芻僧眾。先使匱乏者得其所需，再以珍寶供養佛僧。
說法的人與聽法的人，後來是誰
佛在頌中親自揭示過去與現在的身分。過去的善生王，就是現在的釋迦牟尼；他在往昔捨出大地與充滿四洲的珍寶。過去為善生說法的寶積法師，因為開演經王，如今在東方成為不動佛。
這個結會使整段往事不只是一則勸善故事。當會說法的佛，曾經是合掌請法、聞法流淚的人；過去受請登座的法師，現在也已成佛。說者與聽者的身分在時間中轉換，而那部被請、被說、被聽、被隨喜、被流通的經，貫穿其間。
聞經、隨喜與布施，經文列出哪些所得
佛把所得逐項說出：由曾經聽聞經王、合掌稱一言隨喜、布施七寶，祂得到最勝金剛身，具金光與百福莊嚴；見者歡喜，一切有情愛敬，俱胝天眾亦然。又在長遠時劫中作轉輪王，也在無量百千劫中作小國人王；曾作帝釋、大梵王，供養具十力的大慈世尊，其數難窮。
最後一頌把長遠果報收回根本因緣：昔日聞經隨喜，福聚難知；由此福故證得菩提，獲得法身真妙智。經文沒有把聞經、隨喜與布施拆成彼此競爭的三項，而是把它們一同收入這段因緣。
品末回到現會。大眾聽完佛的自述，歎未曾有，皆願奉持《金光明經》，使它流通不絕。往昔善生從夢中聽經而起行，現在大眾從佛口聽完往事，也以願意奉持流通作答。
以唯識之眼
以上順本品自身而說。慈恩慧沼《金光明最勝王經疏》另是一面唯識之鏡；鏡非經，以下科判與解難都歸慧沼。
慧沼把相連三品置於持學：前兩品舉昔持學，後一品勸今持學；又以前品說他依教修行、得世間果，本品說佛自持學、求出世果。另一路則把前品連到護國流通，把本品連到成佛轉法輪的流通經行，兩解並存。
品名不只取求法，因為「不但求，亦得聞法供養行經」。善生雨寶一段又被判為俱供養：佛是說主，僧是學人，經是所學。佛滅後如何供佛，疏存「或上句供佛、下句供僧」與「知常住故，或供佛形故」兩路，皆答佛滅後如何供佛之問。
結會二人時，慧沼說「說聽俱是法行，皆成佛故」。末五頌則分出世果、世間報與由經力得菩提；對法身真妙智，又存「菩提是總，法身即真如，妙智即四智」一解。
承衍的分際正在此：經先說善生求法、聞法、隨喜、布施與成佛；慧沼再以持學次第、俱供養、真如與四智照其關節。鏡使義理更細，卻不遮住夢醒出宮、合掌請法、聞法流淚的本事。這就是疏家承經而釋的限度：照見細部，不以鏡面取代經身。
After completing the Right Treatise on Royal Dharma in the preceding chapter, the Buddha does not leave the subject of human kings. Instead, he turns to one of his own former lives: he was once King Good-Born, and in a dream he heard of the Buddha’s merit and wisdom and saw a Dharma master expounding the Sūtra of Golden Light. What does King Good-Born do first after waking? He does not remain in the palace savoring the dream. At daybreak he leaves the palace and goes to the saṅgha to seek the man he saw. The chapter’s thirty-two stanzas unfold from this first step: seeking the Dharma, requesting the Dharma, hearing the Dharma, rejoicing, and giving, before connecting the past speaker and listener with their present identities.
When Even Body and Life Are Given Away, What Is Being Sought?
The Buddha first looks back to a still more distant past. He was once a wheel-turning king who gave away the earth and the ocean and offered to the buddhas treasures filling the four continents. Why give to such an extent? The sūtra itself answers: to seek the pure and true dharma-body. Everything cherished could be relinquished, without stinginess even toward body and life. Seeking the Dharma here is not merely a thought; it is the willingness to release even what is hardest to let go.
Yet relinquishment does not end in loss. The earth, the ocean, and the treasures of the four continents are given in offering to the buddhas. Later, King Good-Born also rains down the seven treasures so that those in need may obtain wealth and happiness. From the chapter’s beginning to its end, giving is always directed toward upholding the Dharma, making offerings, and benefiting sentient beings.
How Does a Dream Become a Path of Seeking the Dharma?
After Buddha Jeweled Topknot entered nirvāṇa, King Good-Born lived in the city of Wondrous Sound. One night, in a dream, he heard of the Buddha’s merit and wisdom and saw Dharma Master Jewel-Accumulation sitting upright like the orb of the sun and expounding the wondrous scripture. The dream is only the beginning. What truly moves the story forward is the chain of actions that follows his awakening.
At daybreak, the king leaves the palace. He first reverently makes offerings to the bhikṣu saṅgha, then asks whether there is a Dharma master named Jewel-Accumulation who has accomplished qualities and can transform sentient beings. Someone leads him to Jewel-Accumulation’s dwelling, where he sees the Dharma master in a room, mindfully reciting the sūtra, sitting upright and still, his body bearing light and wondrous marks. Good-Born seeks more than the person he saw in a dream. Guided by the saṅgha, he finds someone actively receiving and upholding the scripture.
After Seeing the Dharma Master, Why Bow before Making the Request?
The bhikṣu who guides him tells the king that this man is Jewel-Accumulation, able to uphold the profound sphere of the Buddha’s practice, and that what he upholds is precisely the wondrous Sūtra of Golden Light. Good-Born immediately bows, joins his palms, and asks the Dharma master whose face is like the full moon to teach him. His status as king does not allow him to bypass the sequence for requesting the Dharma: first recognizing the person, then paying reverence, and only then voicing the request.
Jewel-Accumulation accepts the request. When the assemblies of devas throughout the trichiliocosm hear that the Dharma will be taught, they all rejoice. The teaching has not yet begun, but the sūtra has already placed the human request for Dharma and the devas’ delight in hearing it within the same assembly.
Before the Teaching Begins from the Dharma Seat, What Has Already Been Completed?
King Good-Born chooses a vast, pure place, adorns it with precious treasures, sprinkles fragrant water to settle the floating dust, and scatters many flowers. He spreads out a high seat, hangs colored silks, banners, and canopies, and arranges powdered and paste incense. Devas, dragons, asuras, kinnaras, mahoragas, and yakṣas come to the assembly; the devas rain down māndārava flowers; and tens of millions of koṭis of devas delighting in the true Dharma gather together.
The great Dharma master Jewel-Accumulation first bathes, puts on fresh clothes, goes before the Dharma seat, joins his palms, and bows. The lord of the devas, the celestial hosts, and the celestial maidens scatter flowers while heavenly music sends forth wondrous sounds in empty space. The Dharma master ascends the seat and sits cross-legged. First he recollects hundreds of thousands of myriads of koṭis of greatly compassionate World-Honored Ones in the buddha lands of the ten directions; then he universally keeps all suffering sentient beings in mind and gives rise to equal loving-kindness and compassion toward them. Only after that does he expound the Sūtra of Golden Light for Good-Born, who requested the teaching. The sūtra recounts, one by one, both the external adornments prepared before the teaching and the speaker’s inward recollection: the site is purified, the Dharma seat is adorned, and the mind extends throughout to the buddhas and to suffering sentient beings.
Are the Tears Shed on Hearing the Dharma Tears of Sorrow or Joy?
King Good-Born hears the true Dharma, joins his palms, concentrates his mind, and cries out in rejoicing. The sūtra then says that the rarity of what he hears makes tears stream from his eyes even as great joy fills his body and mind. It does not divide tears and joy into two unrelated emotions: within the same stanza, the rare Dharma moves him to tears and also fills his whole body and mind with joy.
Nor does rejoicing stop with one word of praise. Good-Born immediately holds a wish-fulfilling maṇi jewel and makes a vow for all sentient beings. Hearing the Dharma enters into rejoicing, and rejoicing enters into vow and giving; the sūtra writes the entire turn as one continuous movement.
When the Seven Treasures Rain Down, Who Receives What?
Good-Born’s vow is concrete: may the seven treasures and jeweled ornaments rain throughout Jambudvīpa so that those who lack wealth and resources receive happiness according to their wishes. Once the vow is fulfilled, the seven treasures fill the four continents; jeweled ornaments are available to adorn the body, and clothing, food, and drink are no longer lacking. The benefits enumerated by the sūtra rest in the immediate needs of wealth, ornaments, clothing, food, drink, and happiness.
After seeing treasures rain throughout the four continents, Good-Born takes those treasures and offers them to Buddha Jeweled Topknot and the bhikṣu saṅgha within the teaching he left behind. First those who lack resources receive what they need; then the treasures are used to make offerings to the Buddha and the saṅgha.
Who Did the Speaker and Listener Later Become?
In the stanzas, the Buddha himself reveals the past and present identities. King Good-Born of the past is Śākyamuni in the present; in that former life he gave away the earth and treasures filling the four continents. Dharma Master Jewel-Accumulation, who taught Good-Born in the past, opened and expounded the king of sūtras and has now become Buddha Immovable in the east.
This identification makes the entire recollection more than a tale urging goodness. The Buddha now teaching the assembly was once the person who joined his palms, requested the Dharma, heard it, and wept. The Dharma master who accepted the request and ascended the seat has also now become a buddha. Across time, speaker and listener exchange positions, while the sūtra that was requested, taught, heard, rejoiced in, and circulated passes through them both.
What Attainments Does the Sūtra List from Hearing, Rejoicing, and Giving?
The Buddha enumerates the attainments one by one. Because he once heard the king of sūtras, joined his palms, spoke a single word of rejoicing, and gave the seven treasures, he attained the supreme vajra body, adorned by golden light and a hundred merits. Those who saw him rejoiced; all sentient beings revered him, as did koṭis of devas. Through long reaches of time he became a wheel-turning king and, throughout measureless hundreds of thousands of eons, a human ruler of small realms. He was Śakra and a Great Brahmā King and made offerings to buddhas, greatly compassionate World-Honored Ones endowed with the ten powers, in numbers impossible to exhaust.
The final stanza gathers these long-lasting results back into their fundamental causes and conditions: hearing the sūtra and rejoicing in the past produced an immeasurable accumulation of merit; through that merit he realized awakening and obtained the true, wondrous wisdom of the dharma-body. The sūtra does not separate hearing, rejoicing, and giving into three rival practices; it gathers them together within this single chain of causes and conditions.
At the chapter’s end, the account returns to the present assembly. Having heard the Buddha’s own recollection, the assembly praises it as unprecedented, and everyone vows to receive and uphold the Sūtra of Golden Light so that it will circulate without interruption. In the past, Good-Born heard the sūtra in a dream and rose to act; now the assembly hears the past from the Buddha’s own mouth and answers by vowing to uphold and circulate the sūtra.
Through the Eye of Consciousness-Only
The discussion above follows what this chapter itself says. Huizhao’s Cien-school Commentary on the Sūtra of Golden Light, the Supreme King offers another mirror, that of consciousness-only. The mirror is not the sūtra; the following outlines and resolutions of questions all belong to Huizhao.
Huizhao places the three connected chapters within receiving, upholding, and learning: the first two chapters present receiving, upholding, and learning in the past, while the last urges it in the present. He also says that the preceding chapter describes another person practicing according to the teaching and obtaining a worldly fruit, whereas this chapter describes the Buddha himself receiving, upholding, and learning the sūtra in pursuit of a supramundane fruit. Another explanation links the preceding chapter to protecting the realm and circulating the sūtra, and this chapter to the practice of circulating it in order to attain buddhahood and turn the Dharma wheel. Both explanations remain.
The chapter title is not taken only from seeking the Dharma, because 「不但求，亦得聞法供養行經」—“He not only sought it; he also heard the Dharma, made offerings, and practiced the sūtra.” Good-Born’s rain of treasures is further judged to be a joint offering: the Buddha is the teaching master, the saṅgha consists of the learners, and the sūtra is what is learned. As to how the Buddha can be offered to after his extinction, the commentary preserves both 「或上句供佛、下句供僧」—“Perhaps the first line concerns offering to the Buddha and the next line offering to the saṅgha” and 「知常住故，或供佛形故」—“because he knew the Buddha to be permanently abiding, or because he offered to an image of the Buddha.” Both answer the question of how one can make offerings to a buddha after his extinction.
When connecting the two people with their present identities, Huizhao says, 「說聽俱是法行，皆成佛故」—“Both speaking and listening are Dharma practices, and therefore both attain buddhahood.” He divides the final five stanzas into the supramundane fruit, worldly recompense, and awakening attained through the power of the sūtra. Regarding the true, wondrous wisdom of the dharma-body, he also preserves the explanation 「菩提是總，法身即真如，妙智即四智」—“Awakening is the general term; the dharma-body is suchness, and wondrous wisdom is the four wisdoms.”
The boundary of Carrying Forward lies precisely here. The sūtra first recounts Good-Born seeking the Dharma, hearing it, rejoicing, giving, and attaining buddhahood; Huizhao then illuminates its joints through the sequence of receiving, upholding, and learning, joint offering, suchness, and the four wisdoms. The mirror renders the doctrinal meaning more finely without obscuring the event itself: waking from the dream and leaving the palace, joining the palms to request the Dharma, and weeping upon hearing it. This is the limit within which the commentator carries the sūtra forward through explanation: bringing details to light without replacing the body of the sūtra with the surface of the mirror.
考據Apparatus
本篇以唐義淨譯《金光明最勝王經》卷九〈善生王品第二十一〉為底本，對讀曇無讖譯《金光明經》〈善集品第十二〉、寶貴合《合部金光明經》〈善集品第十七〉，並錄慧沼、智顗、知禮、吉藏所傳之釋。各本名目、偈式與古德科判分書存錄，不判孰勝。
一、科判定位
1. 承前、品身與三十二頌
底本品題為「善生王品第二十一」〔T16n0665 0444a15〕。品身自「爾時，世尊為諸大眾說王法正論已，復告大眾」〔T16n0665 0444a16〕起，至「皆願奉持《金光明經》流通不絕」〔T16n0665 0444c25〕止。經文以兩段長行包舉一段連續伽他：首段承接前品所說王法正論，佛告大眾將說往昔奉法因緣；中間七言一百二十八句，四句一頌，共三十二頌；末段寫現會大眾願意奉持流通。
本品正文共九百六十二個漢字，敘事自首至尾一氣相承，底本未另立小標，故不另插科號。
2. 慧沼科判與兩路來意
慧沼於《金光明最勝王經疏》卷六本品正疏先說：「善生王品，三門分別。言來意者，十六品學行流通分有五，第四正明持學。持學有二：初二品舉昔持學、後一品勸今持學。舉昔有兩意：一為世果，即增上生道；二為出世果，即決定勝道。初修、久修二差別故，大悲、大智兩行增故。前品明他依教修行，為得世果；此品明自持學此經，求出世果。又解：前品成前〈護國品〉中為護國土應流通此經行，此品成前《護國品》中為得成佛轉法輪等流通經行，故此品起。」〔T39n1788 0318a24〕前後兩解均依疏存錄，不取一廢一。
其後總判：「下正述修行，有三十二頌。大分為四：初二頌總標過去供佛求法、次二十三頌別明過去修學此經、次兩頌為除眾疑結會古今、後五頌明修學益勸勉諸眾。初中有二：初一頌親近諸佛、次一頌為求勝法。」〔T39n1788 0318b20〕又把二十三頌分為求人、求法、得聞、依修學四段，把最後五頌分為出世果、世間報與由經力得菩提三段。這些都是疏家對連續偈段的分析，只置考據與末後義疏之鏡，不改作經中自立的節題。
二、異譯對勘
1. 三本皆有此品，題名與偈式有別
| 本 | 品題 | 品身 | 偈式與結尾 |
|---|---|---|---|
| T16n0663 | 「金光明經善集品第十二」〔0348a27〕 | 0348a28–0349a28 | 四言二百五十八句，合六十四行半；偈末即品末。 |
| T16n0664 | 「善集品第十七」〔0391b10〕 | 0391b11–0392b10 | 四言二百五十六句，合六十四行；偈末即品末。 |
| T16n0665 | 「善生王品第二十一」〔0444a15〕 | 0444a16–0444c26 | 七言一百二十八句，合三十二頌；偈後另有大眾願學。 |
三本所敘同為往昔轉輪王求法、聞法、供養、結會古今與所得果報；T665 稱善生王，二舊譯稱善集王。題異而品身相應，不由題名之別推論經身有無。
2. 對告眾與現會結語
| 本 | 逐字所傳 |
|---|---|
| T16n0663 | 「爾時如來復為地神，說往昔因緣，而作偈言」〔0348a28〕 |
| T16n0664 | 「於是，如來復為地神說往因緣而作偈言」〔0391b11〕 |
| T16n0665 | 「爾時，世尊為諸大眾說王法正論已，復告大眾：」〔0444a16〕；佛語「汝等應聽！我今為汝說其往昔奉法因緣。」〔0444a17〕；「即於是時，說伽他曰」〔0444a18〕 |
T665 對告大眾，T663、T664 對地神說；T665 偈後另有「爾時大眾聞是說已，歎未曾有，皆願奉持《金光明經》流通不絕」〔T16n0665 0444c25〕，二舊譯相應品則隨偈末收束。此處只誌分合，不判增刪。
3. 異譯名對
| 指涉 | T16n0665 | T16n0663 | T16n0664 |
|---|---|---|---|
| 品名 | 「善生王品第二十一」〔0444a15〕 | 「金光明經善集品第十二」〔0348a27〕 | 「善集品第十七」〔0391b10〕 |
| 往昔佛 | 「有正遍知名寶髻」〔0444a23〕 | 「名曰寶勝」〔0348b07〕 | 「名曰寶勝」〔0391b18〕 |
| 國王 | 「有王出世名善生」〔0444a24〕 | 「時有聖王，名曰善集」〔0348b08〕 | 「時有聖王，名曰善集」〔0391b19〕 |
| 王城 | 「有城名曰妙音聲」〔0444a26〕 | 「其王有城，名水音尊」〔0348b10〕 | 「其王有城，名水音尊」〔0391b21〕 |
| 法師 | 「見有法師名寶積」〔0444a27〕 | 「及見比丘，名曰寶冥」〔0348b12〕 | 「及見比丘，名曰寶冥」〔0391b23〕 |
| 洲名 | 「今可於斯贍部洲」〔0444c05〕 | 「此閻浮提」〔0349a04〕 | 「此閻浮提」〔0392a14〕 |
| 如意寶 | 「手持如意末尼寶」〔0444c04〕 | 「如意珠王」〔0349a02〕 | 「如意珠玉」〔0392a13〕 |
| 善生今身 | 「即我釋迦牟尼是」〔0444c11〕 | 「釋迦文是」〔0349a14〕 | 「釋迦文是」〔0392a25〕 |
| 寶積今身 | 「東方現成不動佛」〔0444c14〕 | 「於今現在，阿閦佛是」〔0349a13〕 | 「於今現在，阿閦佛是」〔0392a23〕 |
| 天主與梵王 | 「於無量劫為帝釋，亦復曾為大梵王」〔0444c21〕 | 「釋提桓因，及淨梵王」〔0349a24〕 | 「釋提桓因、及淨梵王」〔0392b06〕 |
佛名之異是 T665 寶髻對二舊譯寶勝。各本依本字保存，不能用二舊譯的佛名回改義淨本。
4. 三十二義節逐頌對位
T665 每列是一首七言頌；T663、T664 欄保存相應的四言連續句。第二十六至二十九列因二舊譯先會寶冥、後會善集，且因果句跨過 T665 的頌界，故明示重疊，不把交疊句誤作彼此排斥的切片。
| 頌 | T16n0665 七言 | T16n0663 四言對位 | T16n0664 四言對位 |
|---|---|---|---|
| 一 | 「我昔曾為轉輪王，捨此大地并大海；四洲珍寶皆充滿，持以供養諸如來。」〔0444a19〕 | 「我昔曾為，轉輪聖王，捨四大地，及以大海；又於是時，以四天下，滿中珍寶，奉上諸佛。」〔0348b01〕 | 「我昔曾為，轉輪聖王，捨四大地、及以大海。又於是時，以四天下，滿中珍寶，奉上諸佛。」〔0391b12〕 |
| 二 | 「我於往昔無量劫，為求清淨真法身；所愛之物皆悉捨，乃至身命心無悋。」〔0444a21〕 | 「凡所布施，皆捨所重，不見可愛，而不捨者。於過去世，無數劫中，求正法故，常捨身命。」〔0348b03〕 | 「凡所布施，皆捨所重，不見可愛，而不捨者。於過去世，無數劫中，求正法故，常捨身命。」〔0391b14〕 |
| 三 | 「又於過去難思劫，有正遍知名寶髻；於彼如來涅槃後，有王出世名善生。」〔0444a23〕 | 「又過去世，不可議劫，有佛世尊，名曰寶勝。其佛世尊，般涅槃後，時有聖王，名曰善集，」〔0348b06〕 | 「又過去世，不可議劫，有佛世尊，名曰寶勝。其佛世尊，般涅槃後，時有聖王，名曰善集，」〔0391b17〕 |
| 四 | 「為轉輪王化四洲，盡大海際咸歸伏；有城名曰妙音聲，時彼輪王於此住。」〔0444a25〕 | 「於四天下，而得自在，治正之勢，盡大海際。其王有城，名水音尊，於其城中，止住治化。」〔0348b09〕 | 「於四天下，而得自在，治正之勢，盡大海際。其王有城，名水音尊，於其城中，止住治化。」〔0391b20〕 |
| 五 | 「夜夢聞說佛福智，見有法師名寶積；處座端嚴如日輪，演說金光微妙典。」〔0444a27〕 | 「夜睡夢中，聞佛功德，及見比丘，名曰寶冥，善能宣暢，如來正法，所謂金光，微妙經典，明如日中，悉能遍照。」〔0348b11〕 | 「夜睡夢中，聞佛功德，及見比丘，名曰寶冥，善能宣暢，如來正法，所謂金光，微妙經典，明如日中，悉能遍照。」〔0391b22〕 |
| 六 | 「爾時彼王從夢覺，生大歡喜充遍身；至天曉已出王宮，往詣苾芻僧伽處。」〔0444a29〕 | 「是轉輪王，夢是事已，即尋覺寤，心喜遍身，即出宮殿，至僧坊所，」〔0348b15〕 | 「是轉輪王，夢是事已，即尋覺悟，心喜遍身。即出宮殿，至僧坊所，」〔0391b26〕 |
| 七 | 「恭敬供養聖眾已，即便問彼諸大眾；頗有法師名寶積，功德成就化眾生。」〔0444b02〕 | 「供養恭敬，諸大聖眾，問諸大德：『是大眾中，頗有比丘，名曰寶冥，成就一切，諸功德不？』」〔0348b17〕 | 「供養恭敬，諸大聖眾。問諸大德：『是大眾中，頗有比丘，名曰寶冥，成就一切，諸功德不？』」〔0391b28〕 |
| 八 | 「爾時寶積大法師，在一室中而住止；正念誦斯微妙典，端然不動身心樂。」〔0444b04〕 | 「爾時寶冥，在一窟中，安坐不動，思惟正念，讀誦如是，金光明經。」〔0348b19〕 | 「爾時寶冥，在一窟中，安坐不動，思惟、正念、讀誦如是，金光明經。」〔0391c01〕 |
| 九 | 「時有苾芻引導王，至彼寶積所居處；見在室中端身坐，光明妙相遍其身。」〔0444b06〕 | 「時有比丘，即將是王，至其所止，到寶冥所。時此寶冥，故在窟中，形貌殊特，威德熾然。」〔0348b21〕 | 「時有比丘，即將是王，至其所止，到寶冥所。時此寶冥，故在窟中，形貌殊特，威德熾然。」〔0391c03〕 |
| 十 | 「白王此即是寶積，能持甚深佛行處；所謂微妙《金光明》，諸經中王最第一。」〔0444b08〕 | 「即示王言：『是窟中者，即是所問，寶冥比丘。能持甚深，諸佛所行，名金光明，諸經之王。』」〔0348b24〕 | 「即示王言：『是窟中者，即是所問，寶冥比丘。能持甚深，諸佛所行，名金光明，諸經之王。』」〔0391c06〕 |
| 十一 | 「時王即便禮寶積，恭敬合掌而致請；唯願滿月面端嚴，為說金光微妙法。」〔0444b10〕 | 「時善集王，即尋禮敬，寶冥比丘，作如是言：『面如滿月，威德熾然，惟願為我，敷演宣說，是金光明，諸經之王。』」〔0348b27〕 | 「時善集王，即尋禮敬，寶冥比丘，作如是言：『面如滿月，威德照然。唯願為我，敷演宣暢，是金光明，諸經之王。』」〔0391c09〕 |
| 十二 | 「寶積法師受王請，許為說此《金光明》；周遍三千世界中，諸天大眾咸歡喜。」〔0444b12〕 | 「時寶冥尊，即受王請，許為宣說，是金光明。三千大千，世界諸天，知當說法，悉生歡喜，」〔0348c01〕 | 「時寶冥尊，即受王請，許為宣說，是金光明。三千大千，世界諸天，知當說法，悉生歡喜。」〔0391c12〕 |
| 十三 | 「王於廣博清淨處，奇妙珍寶而嚴飾；上妙香水灑遊塵，種種雜花皆散布。」〔0444b14〕 | 「於淨微妙，鮮絜之處，種種珍寶，廁填其地，上妙香水，持用灑之；散諸好華，遍滿其處。」〔0348c04〕 | 「於淨微妙，鮮潔之處，種種珍寶，廁填其地；上妙香水，持用灑之；散諸好華，遍滿其處。」〔0391c15〕 |
| 十四 | 「即於勝處敷高座，懸繒幡蓋以莊嚴；種種粖香及塗香，香氣芬馥皆周遍。」〔0444b16〕 | 「王於是時，自敷法座，懸繒幡蓋，寶飾交絡，種種微妙，殊特末香，悉以奉散，大法高座。」〔0348c06〕 | 「王於是時，自敷法座，懸繒幡蓋、寶飾、挍絡、種種微妙，殊特末香，悉以奉散。大法高座，」〔0391c17〕 |
| 十五 | 「天龍修羅緊那羅，莫呼洛伽及藥叉；諸天悉雨曼陀花，咸來供養彼高座。」〔0444b18〕 | 「一切諸天、龍及鬼神、摩睺羅伽、緊那羅等，即雨天上，曼陀羅華，遍散法座，滿其處所；」〔0348c09〕 | 「一切諸天、龍及鬼神、摩睺羅伽、緊那羅等，即雨天上，曼陀羅華，遍散法座，滿其處所。」〔0391c20〕 |
| 十六 | 「復有千萬億諸天，樂聞正法俱來集；法師初從本座起，咸悉供養以天花。」〔0444b20〕 | 「不可思議，百千萬億，那由他等，無量諸天，一時俱來，集說法所。是時寶冥，尋從窟出，諸天即時，以娑羅華，供養奉散，寶冥比丘。」〔0348c12〕 | 「不可思議，百千萬億，那由他等，無量諸天，一時俱來，集說法所。是時寶冥，尋從窟出，諸天即時，以娑羅華，供養奉散，寶冥比丘。」〔0391c23〕 |
| 十七 | 「是時寶積大法師，淨洗浴已著鮮服；詣彼大眾法座所，合掌虔心而禮敬。」〔0444b22〕 | 「是時寶冥，淨洗身體，著淨妙衣，至法座所，合掌敬禮，是法高座；」〔0348c16〕 | 「是時寶冥，淨洗身體，著淨妙衣，至法座所，合掌敬禮，是法高座。」〔0391c27〕 |
| 十八 | 「天主天眾及天女，悉皆共散曼陀花；百千天樂難思議，住在空中出妙響。」〔0444b24〕 | 「一切天王，及諸天人，雨曼陀羅、大曼陀羅、摩訶曼殊、眾妙寶華，無量百千，種種妓樂，於虛空中，不鼓自鳴。」〔0348c18〕 | 「一切天王、及諸天人，雨曼陀羅、大曼陀華。無量百千，種種伎樂，於虛空中，不鼓自鳴。」〔0391c29〕 |
| 十九 | 「爾時寶積大法師，即昇高座加趺坐；念彼十方諸剎土，百千萬億大慈尊。」〔0444b26〕 | 「寶冥比丘，能說法者，尋上高座，結跏趺坐，即念十方，不可思議，無量千億，諸佛世尊，」〔0348c21〕 | 「寶冥比丘，能說法者，尋上高座，結加趺坐。即念十方，不可思議，無量千億，諸佛世尊。」〔0392a02〕 |
| 二十 | 「遍及一切苦眾生，皆起平等慈悲念；為彼請主善生故，演說微妙《金光明》。」〔0444b28〕 | 「於諸眾生，興大悲心；及善集王，所得王領，盡一日月，所照之處。時說法者，即尋為王，敷揚宣說，是妙經典。」〔0348c24〕 | 「於諸眾生，興大悲心，及善集王，所得王領，盡一日、月，所照之處。時說法者，即尋為王，敷暢宣說，是妙經典。」〔0392a05〕 |
| 二十一 | 「王既得聞如是法，合掌一心唱隨喜；聞法希有淚交流，身心大喜皆充遍。」〔0444c01〕 | 「是時大王，為聞法故，於比丘前，合掌而立，聞於正法，讚言善哉，其心悲悼，涕淚交流；尋復踊悅，心意熙怡，」〔0348c27〕 | 「是時大王，為聞法故，於比丘前，合掌而立。聞於正法，讚言善哉，其心悲悼，涕淚交流，尋復踊悅，心意熙怡。」〔0392a09〕 |
| 二十二 | 「于時國主善生王，為欲供養此經故；手持如意末尼寶，發願咸為諸眾生。」〔0444c03〕 | 「為欲供養，此經典故，爾時即提，如意珠王，為諸眾生，發大誓願」〔0349a01〕 | 「為欲供養，此經典故，爾時即捉，如意珠玉，為諸眾生，發大誓願」〔0392a12〕 |
| 二十三 | 「今可於斯贍部洲，普雨七寶瓔珞具；所有匱乏資財者，皆得隨心受安樂。」〔0444c05〕 | 「願於今日，此閻浮提，悉雨無量，種種珍異，瑰琦七寶，及妙瓔珞，以是因緣，悉令無量，一切眾生，皆受快樂。」〔0349a03〕 | 「願於今日，此閻浮提，悉雨無量，種種珍異，瓌琦七寶、及妙瓔珞。以是因緣，悉令無量，一切眾生，皆受快樂。」〔0392a14〕 |
| 二十四 | 「即便遍雨於七寶，悉皆充足四洲中；瓔珞嚴身隨所須，衣服飲食皆無乏。」〔0444c07〕 | 「即於爾時，尋雨七寶，及諸寶飾，天冠耳璫、種種瓔珞、甘饌寶座，悉皆充滿，遍四天下。」〔0349a07〕 | 「即於爾時，尋雨七寶、及諸寶飾、天冠、耳璫、種種瓔珞、甘饌、寶座，悉皆充滿，遍四天下。」〔0392a17〕 |
| 二十五 | 「爾時國主善生王，見此四洲雨珍寶；咸持供養寶髻佛，所有遺教苾芻僧。」〔0444c09〕 | 「時王善集，即持如是，滿四天下，無量七寶，於寶勝佛，遺法之中，以用布施，供養三寶。」〔0349a09〕 | 「時善集王，即持如是，滿四天下，無量七寶，於寶勝佛，遺法之中，以用布施，供養三寶。」〔0392a20〕 |
| 二十六 | 「應知過去善生王，即我釋迦牟尼是；為於昔時捨大地，及諸珍寶滿四洲。」〔0444c11〕 | 「時善集王，聽受法者，今則我身，釋迦文是。我於爾時，捨此大地，滿四天下，珍寶布施，」〔0349a13〕 | 「時善集王，聽受法者，今則我身，釋迦文是。我於爾時，捨此大地，滿四天下，珍寶布施，」〔0392a24〕 |
| 二十七 | 「昔時寶積大法師，為彼善生說妙法；因彼開演經王故，東方現成不動佛。」〔0444c13〕 | 「爾時為王，說法比丘，於今現在，阿閦佛是」〔0349a12〕 | 「爾時為王，說法比丘，於今現在，阿閦佛是」〔0392a23〕 |
| 二十八 | 「以我曾聽此經王，合掌一言稱隨喜；及施七寶諸功德，獲此最勝金剛身。」〔0444c15〕 | 「我於爾時，捨此大地，滿四天下，珍寶布施，得聞如是，金光明經；聞是經已，一稱善哉，以此善根，業因緣故，身得金色，百福莊嚴，」〔0349a15〕 | 「我於爾時，捨此大地，滿四天下，珍寶布施，得聞如是，金光明經。聞是經已，一稱善哉，以此善根、業因緣故，身得金色，百福莊嚴。」〔0392a25〕 |
| 二十九 | 「金光百福相莊嚴，所有見者皆歡喜；一切有情無不愛，俱胝天眾亦同然。」〔0444c17〕 | 「身得金色，百福莊嚴，常為無量，百千萬億，眾生等類，之所樂見；既得見已，無有厭足。」〔0349a18〕 | 「身得金色，百福莊嚴。常為無量，百千萬億，眾生等類，之所樂見，既得見已，無有厭足。」〔0392a29〕 |
| 三十 | 「過去曾經九十九，俱胝億劫作輪王；亦於小國為人王，復經無量百千劫。」〔0444c19〕 | 「過去九十，九億千劫，常得作於，轉輪聖王；亦於無量，百千劫中，常得王領，諸小國土」〔0349a21〕 | 「過去九十，九億千劫，常得作於，轉輪聖王；亦於無量，百千劫中，常得王領，諸小國王」〔0392b02〕 |
| 三十一 | 「於無量劫為帝釋，亦復曾為大梵王；供養十力大慈尊，彼之數量難窮盡。」〔0444c21〕 | 「不可思議，劫中常作，釋提桓因，及淨梵王；復得值遇，十力世尊，其數無量，不可稱計」〔0349a23〕 | 「不可思議，劫中常作，釋提桓因、及淨梵王；復得值遇，十力世尊，其數無量，不可稱計。」〔0392b05〕 |
| 三十二 | 「我昔聞經隨喜善，所有福聚量難知；由斯福故證菩提，獲得法身真妙智。」〔0444c23〕 | 「所得功德，無量無邊，皆由聞經，及稱善哉。如我所願，成就菩提，正法之身，我今已得。」〔0349a26〕 | 「所得功德，無量無邊，皆由聞經，及稱善哉。如我所願，成就菩提，正法之身，我今已得。」〔0392b08〕 |
二舊譯在結會段的次序是先說法比丘、後善集王；T665 則先善生王、後寶積法師。第二十六與第二十八列重錄捨地布施句，第二十八與第二十九列重錄金色百福句，均由句群邊界交疊所致，不以間隔號縫成一條偽引。
5. T663、T664 四十八項逐字異存
二本四言句流相同者不重列；以下依品內順序列出四十八項非同一對位：標點差三十一項、原字差十五項、T663 單出兩項，T664 無單出句。原字與標點各守其本，不作歸一。
| 次 | 類 | T16n0663 | T16n0664 | 異存 |
|---|---|---|---|---|
| 一 | 標點 | 「捨四大地，」〔0348b01〕 | 「捨四大地、」〔0391b12〕 | — |
| 二 | 標點 | 「及以大海；」〔0348b02〕 | 「及以大海。」〔0391b13〕 | — |
| 三 | 原字 | 「即尋覺寤，」〔0348b15〕 | 「即尋覺悟，」〔0391b26〕 | 寤／悟 |
| 四 | 標點 | 「心喜遍身，」〔0348b16〕 | 「心喜遍身。」〔0391b27〕 | — |
| 五 | 標點 | 「諸大聖眾，」〔0348b17〕 | 「諸大聖眾。」〔0391b28〕 | — |
| 六 | 標點 | 「思惟正念，」〔0348b20〕 | 「思惟、正念、」〔0391c02〕 | — |
| 七 | 原字 | 「威德熾然，」〔0348b28〕 | 「威德照然。」〔0391c10〕 | 熾／照 |
| 八 | 原字 | 「惟願為我，」〔0348b29〕 | 「唯願為我，」〔0391c11〕 | 惟／唯 |
| 九 | 原字 | 「敷演宣說，」〔0348b29〕 | 「敷演宣暢，」〔0391c11〕 | 說／暢 |
| 十 | 標點 | 「悉生歡喜，」〔0348c03〕 | 「悉生歡喜。」〔0391c14〕 | — |
| 十一 | 原字 | 「鮮絜之處，」〔0348c04〕 | 「鮮潔之處，」〔0391c15〕 | 絜／潔 |
| 十二 | 標點 | 「廁填其地，」〔0348c05〕 | 「廁填其地；」〔0391c16〕 | — |
| 十三 | 標點 | 「懸繒幡蓋，」〔0348c07〕 | 「懸繒幡蓋、」〔0391c18〕 | — |
| 十四 | 原字 | 「寶飾交絡，」〔0348c07〕 | 「寶飾、挍絡、」〔0391c18〕 | 交／挍 |
| 十五 | 標點 | 「悉以奉散，」〔0348c08〕 | 「悉以奉散。」〔0391c19〕 | — |
| 十六 | 標點 | 「大法高座。」〔0348c09〕 | 「大法高座，」〔0391c20〕 | — |
| 十七 | 標點 | 「滿其處所；」〔0348c11〕 | 「滿其處所。」〔0391c22〕 | — |
| 十八 | 標點 | 「是法高座；」〔0348c17〕 | 「是法高座。」〔0391c28〕 | — |
| 十九 | 標點 | 「一切天王，」〔0348c18〕 | 「一切天王、」〔0391c29〕 | — |
| 二十 | 原字 | 「大曼陀羅、」〔0348c19〕 | 「大曼陀華。」〔0392a01〕 | 羅／華 |
| 二十一 | 單出 | 「摩訶曼殊、」〔0348c19〕 | — | T663 單出 |
| 二十二 | 單出 | 「眾妙寶華，」〔0348c19〕 | — | T663 單出 |
| 二十三 | 原字 | 「種種妓樂，」〔0348c20〕 | 「種種伎樂，」〔0392a01〕 | 妓／伎 |
| 二十四 | 原字 | 「結跏趺坐，」〔0348c22〕 | 「結加趺坐。」〔0392a03〕 | 跏／加 |
| 二十五 | 標點 | 「諸佛世尊，」〔0348c23〕 | 「諸佛世尊。」〔0392a05〕 | — |
| 二十六 | 標點 | 「興大悲心；」〔0348c24〕 | 「興大悲心，」〔0392a05〕 | — |
| 二十七 | 標點 | 「盡一日月，」〔0348c25〕 | 「盡一日、月，」〔0392a06〕 | — |
| 二十八 | 原字 | 「敷揚宣說，」〔0348c26〕 | 「敷暢宣說，」〔0392a08〕 | 揚／暢 |
| 二十九 | 標點 | 行首無開引號；「是時大王，」〔0348c27〕 | 行首有開引號；「是時大王，」〔0392a09〕 | — |
| 三十 | 標點 | 「合掌而立，」〔0348c28〕 | 「合掌而立。」〔0392a10〕 | — |
| 三十一 | 標點 | 「涕淚交流；」〔0348c29〕 | 「涕淚交流，」〔0392a11〕 | — |
| 三十二 | 標點 | 「心意熙怡，」〔0349a01〕 | 「心意熙怡。」〔0392a12〕 | — |
| 三十三 | 原字 | 「爾時即提，」〔0349a02〕 | 「爾時即捉，」〔0392a13〕 | 提／捉 |
| 三十四 | 原字 | 「如意珠王，」〔0349a02〕 | 「如意珠玉，」〔0392a13〕 | 王／玉 |
| 三十五 | 原字 | 「瑰琦七寶，」〔0349a05〕 | 「瓌琦七寶、」〔0392a15〕 | 瑰／瓌 |
| 三十六 | 標點 | 「及妙瓔珞，」〔0349a05〕 | 「及妙瓔珞。」〔0392a16〕 | — |
| 三十七 | 標點 | 「尋雨七寶，」〔0349a07〕 | 「尋雨七寶、」〔0392a18〕 | — |
| 三十八 | 標點 | 「及諸寶飾，」〔0349a07〕 | 「及諸寶飾、」〔0392a18〕 | — |
| 三十九 | 標點 | 「天冠耳璫、」〔0349a08〕 | 「天冠、耳璫、」〔0392a18〕 | — |
| 四十 | 標點 | 「甘饌寶座，」〔0349a08〕 | 「甘饌、寶座，」〔0392a19〕 | — |
| 四十一 | 原字 | 「時王善集，」〔0349a09〕 | 「時善集王，」〔0392a20〕 | 王善集／善集王 |
| 四十二 | 標點 | 「金光明經；」〔0349a16〕 | 「金光明經。」〔0392a27〕 | — |
| 四十三 | 標點 | 「以此善根，」〔0349a17〕 | 「以此善根、」〔0392a28〕 | — |
| 四十四 | 標點 | 「百福莊嚴，」〔0349a18〕 | 「百福莊嚴。」〔0392a29〕 | — |
| 四十五 | 標點 | 「之所樂見；」〔0349a20〕 | 「之所樂見，」〔0392b01〕 | — |
| 四十六 | 原字 | 「諸小國土；」〔0349a23〕 | 「諸小國王；」〔0392b05〕 | 土／王 |
| 四十七 | 標點 | 「釋提桓因，」〔0349a24〕 | 「釋提桓因、」〔0392b06〕 | — |
| 四十八 | 標點 | 「不可稱計；」〔0349a26〕 | 「不可稱計。」〔0392b07〕 | — |
其中正／惡、虐／瘧、病／死等並非本品異存，故不移入本表；本表只收〈善集品〉品身內實際四十八項。
三、唯識義之經據
1. 經文所立的奉法次第
本品先以往昔捨地、捨海、捨珍寶乃至身命，說為求「清淨真法身」〔T16n0665 0444a21〕。善生王在夢中聞佛福智，醒後出宮尋找寶積法師；從恭敬僧眾、請問法師，到莊嚴道場、迎請說法，次第全由經文具列。寶積登座時「遍及一切苦眾生，皆起平等慈悲念」〔T16n0665 0444b28〕，善生聞法後則合掌隨喜、流淚歡喜，又發願雨寶，使匱乏者得安樂，最後供養寶髻佛與遺教苾芻僧。
故事末後由佛親自結會：過去善生王即釋迦牟尼，過去寶積法師即東方不動佛。所得亦由經自列：聞經、隨喜、施寶，得金剛身、金光百福相，歷劫作輪王、人王、帝釋、大梵王，供養諸佛，終至證菩提、得法身真妙智。這是本品可以直接立說的經據；疏家對各段的分科與義理解說，另列如下。
2. 慧沼同疏內部異解全錄
| 議題 | 慧沼所傳並列解 |
|---|---|
| 本品來意 | 「前品明他依教修行，為得世果；此品明自持學此經，求出世果。又解：前品成前〈護國品〉中為護國土應流通此經行，此品成前《護國品》中為得成佛轉法輪等流通經行，故此品起。」〔T39n1788 0318a29–0318b03〕 |
| 品名何以不稱求法 | 「答：應言求法，略故不論。又不但求，亦得聞法供養行經。若言求法，闕餘法行，故但云善生。」〔T39n1788 0318b08〕 |
| 寶髻佛時序問難 | 「答：寶髻佛多。又復非必第二劫初善生王出，是餘時故。」〔T39n1788 0318b11〕 |
| 佛滅後如何供佛 | 「問：何不供養寶髻世尊，但云所有僧耶？答：佛已滅故。或上句供佛、下句供僧。若爾佛滅，云何言供養佛？答：知常住故，或供佛形故。」〔T39n1788 0319a29〕 |
| 最後一頌的菩提與法身智 | 「菩提，智相。法身真妙智，智性。菩提菩提斷，俱名菩提故。或菩提是總，法身即真如，妙智即四智。」〔T39n1788 0319b20〕 |
慧沼本品正疏中含又、或二類引導語的判釋皆在上表；各路並存，不替古德擇一。另有兩項總判：一是把善生雨寶、供養佛僧判為「俱供養」〔T39n1788 0319a25〕，並說「佛是說主，僧是學人，經是所學」〔T39n1788 0319a28〕；二是以「欲明說聽俱是法行，皆成佛故」〔T39n1788 0319b08〕解釋善生與寶積俱作今身結會。二者皆是慧沼之鏡，不冒充經文自說。
四、諸家異釋
1. 慧沼《金光明最勝王經疏》
本品正疏在卷六。卷題為「金光明最勝王經疏卷第六」〔T39n1788 0318a19〕，本卷撰者署記為「翻經沙門慧沼撰」〔T39n1788 0318a22〕，本品正疏自 0318a23 至 0319b24。慧沼依 T665 三十二頌逐段牒釋；牒文與底本有八處可見分離：正遍知／五遍知、上妙／上勝、花／華、敷／數、幡／旛、鮮服／鮮衣、加趺／跏趺、末尼寶／末尼珠。牒引是疏本所傳，不反過來改寫 T665。
慧沼釋名又保存古德音寫：「釋名者，梵云俱舍羅〔此云善〕唱婆婆此云生。舊云善集，義翻非正。此品明昔善生求法持經之行，故以為名。」〔T39n1788 0318b04〕釋寶積則說：「梵云羅呾娜，此云寶。俱侘，此云積。舊云寶明、寶冥者，並訛。」〔T39n1788 0319a01〕這是慧沼對名義的判斷；二舊譯所傳善集、寶冥仍照本存錄。
2. 智顗《金光明經文句》
智顗本品逐文釋在《金光明經文句》卷六。卷題「金光明經文句卷第六」〔T39n1785 0078b02〕，本卷署「隋天台智者大師說」〔T39n1785 0078b04〕、「門人灌頂錄」〔T39n1785 0078b05〕，品題「釋善集品」〔T39n1785 0079a24〕。
智顗開篇說：「此轉輪王集眾善法，如海導師。善海無涯，六度則攝。六度又廣，二度略攝，謂檀與智。」〔T39n1785 0079a25〕又依四言本判「偈有六十四行半」〔T39n1785 0079b07〕，分布施、求法、宣揚、行施、結會與因果證勸；並以檀、智及金、光、明三義釋善集與寶冥。其稱善集、寶冥、對告地神，正表明所依是二舊譯系統，不把六十四行半的科數移植為 T665 的三十二七言頌。
3. 知禮《金光明經文句記》
知禮《文句記》是釋智顗《文句》的逐文記，與其釋《玄義》的《玄義拾遺記》不是一書。本品所在卷題為「金光明經文句記卷第五〔下〕」〔T39n1786 0145a16〕，本卷署「宋四明沙門知禮述」〔T39n1786 0145a18〕。其本品科題明作「釋〈善集品〉，二：初、解題」〔T39n1786 0148b10〕，由此逐記智顗對〈善集品〉的科義。
知禮解檀智二行時說：「初、正示經。經舉此二，其相深廣。寶滿四洲，盡奉三寶，興隆事廣；合掌而立，聽《金光明》，證悟理深。」〔T39n1786 0148b15〕又說善法雖多不出六度，檀能攝六、智能導五，並依四悉檀消釋善集得名。這一層是知禮對《文句》的記釋，不直接替代 T665 經文，也不與 T1784 合併稱引。
4. 吉藏《金光明經疏》
吉藏本題「金光明經疏」〔T39n1787 0160a25〕，署「沙門吉藏撰」〔T39n1787 0160a27〕。本品逐文段自 0170c04 起。吉藏說：「〈善集品〉 善集即是釋迦本身，寶冥即是阿閦本身。品中正明善集王事，故以為名。就品有二：初長行表、後以偈釋。」〔T39n1787 0170c04〕其後把四言偈分為「初五十一行半，明因」〔T39n1787 0170c06〕與「十二行半，明得果」〔T39n1787 0170c07〕，再細分布施、智慧、求法、聽法、報恩供養與結會因果。所用善集、寶冥、阿閦與行數同樣屬舊譯所傳，不移植為 T665 的字面。
5. 玄義層：T1783 與 T1784
智顗《金光明經玄義》署「隋天台智者大師說」〔T39n1783 0001a04〕、「門人灌頂錄」〔T39n1783 0001a05〕；知禮《金光明經玄義拾遺記》卷首題為「金光明經玄義拾遺記卷第一〔并序〕」〔T39n1784 0012b03〕，署「宋四明沙門知禮述」〔T39n1784 0012b05〕。兩書是玄義層，未見本品善集、善生、寶冥、寶積的逐文段，故不虛列為本品逐品疏。T1784 與 T1786 分書標層：前者記玄義，後者記文句。
6. 並錄不判
智顗以六度、四悉檀與金光明三義開釋；知禮《文句記》逐記其檀智與品名科義；吉藏依因果、布施與智慧細科；慧沼則依 T665 三十二頌判求法、得聞、供養、結會與所得。四條解釋線各隨所依經本而立，並錄其差，不判宗義高下。T665 獨有的現會結語在二舊譯品身及智顗、吉藏逐文疏中無可繫段，故據實從闕。
五、術語
| 術語 | 經據與古德所傳 | 本篇取法 |
|---|---|---|
| 善生 | 「有王出世名善生」〔T16n0665 0444a24〕；慧沼傳「俱舍羅〔此云善〕唱婆婆此云生」〔T39n1788 0318b04〕。 | 依 T665 作善生；二舊譯善集另列，不互改。 |
| 寶積 | 「見有法師名寶積」〔T16n0665 0444a27〕；慧沼傳「羅呾娜，此云寶。俱侘，此云積」〔T39n1788 0319a02〕。 | 依 T665 作寶積；二舊譯寶冥另存。 |
| 伽他 | 「即於是時，說伽他曰」〔T16n0665 0444a18〕。 | 本品七言一百二十八句，四句一頌，共三十二頌。 |
| 佛行處 | 「能持甚深佛行處」〔T16n0665 0444b08〕。 | 指寶積所持甚深佛行之境；不以疏牒代經字。 |
| 如意末尼寶 | 「手持如意末尼寶」〔T16n0665 0444c04〕。 | 保存本名；二舊譯如意珠王、如意珠玉另列。 |
| 遺教苾芻僧 | 「所有遺教苾芻僧」〔T16n0665 0444c10〕。 | 指寶髻佛滅後遺教中的苾芻僧眾。 |
| 法身真妙智 | 「獲得法身真妙智」〔T16n0665 0444c24〕。 | 慧沼並列智相、智性與真如、四智之解，悉留鏡義。 |
六、譬喻與修辭
1. 日輪與滿月
善生王夢見寶積法師「處座端嚴如日輪」〔T16n0665 0444a28〕；親見後又請「唯願滿月面端嚴，為說金光微妙法」〔T16n0665 0444b11〕。日輪寫法師端嚴而能演說微妙經，滿月寫請法時所見的端嚴面相；兩喻都繫於寶積法師，不移作善生王之相。
2. 夢、法座與空中妙響
全品以夢開啟求法：王夜夢聞佛福智，醒後出宮尋訪。說法之前，經文連寫香水灑塵、散花、敷座、懸幡蓋、末香塗香、天眾雨花；法師登座時，百千天樂「住在空中出妙響」〔T16n0665 0444b25〕。這一連串不是裝飾性的旁枝，而是經文逐步鋪成的聞法場域。
3. 雨寶把隨喜落到眾生匱乏處
善生聞法隨喜之後，手持如意末尼寶發願：「所有匱乏資財者，皆得隨心受安樂。」〔T16n0665 0444c06〕隨即四洲雨下七寶，衣服飲食無乏。經以雨寶的廣布，將一人的聞法歡喜連到眾生的資財匱乏，再轉為供養佛僧；不在經所列之外另添受益者。
七、互讀與承衍
1. 與前品相接
本品首句直接說佛「為諸大眾說王法正論已」〔T16n0665 0444a16〕，故〈王法正論品〉與本品的承接不是後人補綴。慧沼一解以兩品分別為他依教修行所得世果與佛自述持學所得出世果；另一解則把兩品都連回護國與流通經行。兩路都保存在疏中。
2. 說者與聽者的結會
T665 先會善生王為釋迦牟尼，再會寶積法師為不動佛；二舊譯則先會寶冥為阿閦佛，再會善集為釋迦文。次序與名相各異，所傳身分相應。慧沼以說者、聽者俱是法行解其同成佛果；智顗、知禮、吉藏各依善集與寶冥展開檀智、聞說與因果之義。
3. 承衍
智顗與吉藏依曇無讖系四言本疏釋，知禮以《文句記》承記智顗科義；慧沼則依義淨七言本逐文分科。承衍之跡不在強合字面，而在分書保存：同一求法故事，隨所依譯本展開六度、檀智、聞說、供養與修學所得。經歸經，疏歸疏；異譯與異解皆可互照，而不互相取代。
八、校本定位
- 底本：T16n0665《金光明最勝王經》卷九，品題 0444a15，品身 0444a16–0444c26；七言三十二頌，偈後有現會大眾願學。
- 對校本一：T16n0663《金光明經》〈善集品第十二〉，品題 0348a27，品身 0348a28–0349a28；四言六十四行半。
- 對校本二：T16n0664《合部金光明經》〈善集品第十七〉，品題 0391b10，品身 0391b11–0392b10；四言六十四行。
- 慧沼《金光明最勝王經疏》T39n1788：本品正疏 0318a23–0319b24；卷六署記「翻經沙門慧沼撰」〔T39n1788 0318a22〕。0181c、0182c、0191c 一帶所見品名是前卷目次，不作本品正疏起點。
- 智顗《金光明經文句》T39n1785：本品題 0079a24，逐文疏自 0079a25 起；卷六說者、記錄者署記在 0078b04–0078b05。
- 知禮《金光明經文句記》T39n1786：卷第五下題、署記在 0145a16、0145a18；本品科題自 0148b10 起。此書釋《文句》，屬逐文記。
- 知禮《金光明經玄義拾遺記》T39n1784：卷首題、署記在 0012b03、0012b05；此書釋《玄義》，本品無逐文疏。
- 智顗《金光明經玄義》T39n1783：玄義層，無本品逐文段。
- 吉藏《金光明經疏》T39n1787：疏題、撰者署記在 0160a25、0160a27，本品逐文段自 0170c04 起。
This apparatus takes as its base Yijing’s Tang translation of The Sūtra of Golden Light, the Supreme King, fascicle nine, Chapter 21, King Good-Born. It reads this text alongside Chapter 12, Good-Collection, in Dharmakṣema’s Sūtra of Golden Light and Chapter 17, Good-Collection, in Baogui’s composite Sūtra of Golden Light, and records interpretations transmitted by Huizhao, Zhiyi, Zhili, and Jizang. The titles, verse forms, and ancient masters’ outlines of the several recensions are recorded separately, without judging which is superior.
I. Doctrinal-Outline Placement
Connection with the Preceding Chapter, Chapter Body, and Thirty-Two Stanzas
The base recension titles the chapter 「善生王品第二十一」—“King Good-Born, Chapter Twenty-One” 〔T16n0665 0444a15〕. The chapter body begins with 「爾時，世尊為諸大眾說王法正論已，復告大眾」—“At that time, after the World-Honored One had expounded the Right Treatise on Royal Dharma to the great assembly, he again addressed the assembly” 〔T16n0665 0444a16〕 and ends with 「皆願奉持《金光明經》流通不絕」—“all vowed to receive and uphold the Sūtra of Golden Light and circulate it without interruption” 〔T16n0665 0444c25〕. Two prose passages enclose one continuous sequence of gāthās. The first prose passage connects the chapter to the Right Treatise on Royal Dharma in the preceding chapter and introduces the Buddha’s past causes and conditions in upholding the Dharma. Between them stand 128 seven-character lines, four lines to a stanza, for a total of thirty-two stanzas. The final prose passage says that the present assembly vows to uphold and circulate the sūtra.
The chapter body contains 962 Han characters. Its narrative proceeds continuously from beginning to end, and the base recension establishes no internal headings; outline numbers have therefore not been inserted.
Huizhao’s Outline and Two Explanations of the Chapter’s Occasion
At the beginning of his principal commentary on this chapter in fascicle six of the Commentary on the Sūtra of Golden Light, the Supreme King, Huizhao says: 「善生王品，三門分別。言來意者，十六品學行流通分有五，第四正明持學。持學有二：初二品舉昔持學、後一品勸今持學。舉昔有兩意：一為世果，即增上生道；二為出世果，即決定勝道。初修、久修二差別故，大悲、大智兩行增故。前品明他依教修行，為得世果；此品明自持學此經，求出世果。又解：前品成前〈護國品〉中為護國土應流通此經行，此品成前《護國品》中為得成佛轉法輪等流通經行，故此品起。」—“The King Good-Born chapter is distinguished through three approaches. As for the reason for its coming: the sixteen chapters in the circulation division on learning and practice have five parts, of which the fourth directly explains receiving, upholding, and learning. Receiving, upholding, and learning has two parts: the first two chapters present receiving, upholding, and learning in the past, while the last urges it in the present. The presentation of the past has two purposes: one is a worldly fruit, namely the path to a superior birth; the other is a supramundane fruit, namely the path to decisive excellence. This is because there is a distinction between initial and long-term cultivation and because the two practices of great compassion and great wisdom increase. The preceding chapter explains another’s practice according to the teaching in order to obtain a worldly fruit; this chapter explains the Buddha’s own receiving, upholding, and learning of this sūtra in pursuit of a supramundane fruit. Another explanation is that the preceding chapter completes the practice of circulating this sūtra in order to protect the realm, as taught earlier in the Protecting the Realm chapter, while this chapter completes the practice of circulating the sūtra in order to attain buddhahood, turn the Dharma wheel, and so forth, as taught in the Protecting the Realm chapter. This is why the present chapter arises” 〔T39n1788 0318a24〕. Both explanations are preserved according to the commentary; neither is accepted to the exclusion of the other.
He then gives the overall judgment: 「下正述修行，有三十二頌。大分為四：初二頌總標過去供佛求法、次二十三頌別明過去修學此經、次兩頌為除眾疑結會古今、後五頌明修學益勸勉諸眾。初中有二：初一頌親近諸佛、次一頌為求勝法。」—“The following passage directly recounts cultivation and practice in thirty-two stanzas. Broadly divided, it has four parts: the first two stanzas generally indicate making offerings to buddhas and seeking the Dharma in the past; the next twenty-three particularly explain cultivating and learning this sūtra in the past; the next two connect past and present in order to remove the assembly’s doubts; and the final five explain the benefits of cultivation and learning and encourage the assembly. The first part itself has two: the first stanza concerns drawing near to the buddhas, and the next concerns seeking the excellent Dharma” 〔T39n1788 0318b20〕. He further divides the twenty-three stanzas into seeking the person, seeking the Dharma, obtaining a hearing, and practicing in accordance with what was learned; he divides the final five into the supramundane fruit, worldly recompense, and awakening attained through the power of the sūtra. These are the commentator’s analyses of a continuous verse passage. They are placed only in the apparatus and as the final mirror in the exposition, not recast as section headings established by the sūtra itself.
II. Alternate Translations · Collation of the Three Translations
All Three Recensions Contain This Chapter, with Different Titles and Verse Forms
| Recension | Chapter title | Chapter body | Verse form and ending |
|---|---|---|---|
| T16n0663 | 「金光明經善集品第十二」—“The Sūtra of Golden Light: Good-Collection, Chapter Twelve” 〔0348a27〕 | 0348a28–0349a28 | 258 four-character lines, totaling sixty-four and a half stanzas; the end of the verse is also the end of the chapter. |
| T16n0664 | 「善集品第十七」—“Good-Collection, Chapter Seventeen” 〔0391b10〕 | 0391b11–0392b10 | 256 four-character lines, totaling sixty-four stanzas; the end of the verse is also the end of the chapter. |
| T16n0665 | 「善生王品第二十一」—“King Good-Born, Chapter Twenty-One” 〔0444a15〕 | 0444a16–0444c26 | 128 seven-character lines, totaling thirty-two stanzas; after the verse, the assembly additionally vows to learn. |
All three recensions recount a wheel-turning king of the past seeking the Dharma, hearing it, making offerings, connecting past and present identities, and obtaining resulting recompenses. T665 calls him King Good-Born, whereas the two old translations call him King Good-Collection. The titles differ but the chapter bodies correspond; no inference about the presence or absence of the chapter body is drawn from the difference in title.
The Audience Addressed and the Conclusion in the Present Assembly
| Recension | Verbatim transmission |
|---|---|
| T16n0663 | 「爾時如來復為地神，說往昔因緣，而作偈言」—“At that time, the Tathāgata again recounted past causes and conditions for the earth deity and spoke in verse” 〔0348a28〕 |
| T16n0664 | 「於是，如來復為地神說往因緣而作偈言」—“Thereupon, the Tathāgata again recounted past causes and conditions for the earth deity and spoke in verse” 〔0391b11〕 |
| T16n0665 | 「爾時，世尊為諸大眾說王法正論已，復告大眾：」—“At that time, after the World-Honored One had expounded the Right Treatise on Royal Dharma to the great assembly, he again addressed the assembly” 〔0444a16〕; the Buddha says 「汝等應聽！我今為汝說其往昔奉法因緣。」—“You should listen! I will now tell you about the past causes and conditions by which I upheld the Dharma” 〔0444a17〕; followed by 「即於是時，說伽他曰」—“At that very time, he spoke in gāthā” 〔0444a18〕 |
T665 addresses the great assembly, whereas T663 and T664 address the earth deity. After its verses T665 additionally has 「爾時大眾聞是說已，歎未曾有，皆願奉持《金光明經》流通不絕」—“At that time, after the great assembly heard this teaching, they praised it as unprecedented and all vowed to receive and uphold the Sūtra of Golden Light and circulate it without interruption” 〔T16n0665 0444c25〕. The corresponding chapters in the two old translations close with the end of the verses. This apparatus records only the division and combination and does not adjudicate addition or deletion.
Correspondence of Names in the Alternate Translations
| Referent | T16n0665 | T16n0663 | T16n0664 |
|---|---|---|---|
| Chapter title | 「善生王品第二十一」—“King Good-Born, Chapter Twenty-One” 〔0444a15〕 | 「金光明經善集品第十二」—“The Sūtra of Golden Light: Good-Collection, Chapter Twelve” 〔0348a27〕 | 「善集品第十七」—“Good-Collection, Chapter Seventeen” 〔0391b10〕 |
| Buddha of the past | 「有正遍知名寶髻」—“There was a Completely Awakened One named Jeweled Topknot” 〔0444a23〕 | 「名曰寶勝」—“named Jewel-Victory” 〔0348b07〕 | 「名曰寶勝」—“named Jewel-Victory” 〔0391b18〕 |
| King | 「有王出世名善生」—“A king named Good-Born appeared in the world” 〔0444a24〕 | 「時有聖王，名曰善集」—“At that time there was a noble king named Good-Collection” 〔0348b08〕 | 「時有聖王，名曰善集」—“At that time there was a noble king named Good-Collection” 〔0391b19〕 |
| Royal city | 「有城名曰妙音聲」—“There was a city named Wondrous Sound” 〔0444a26〕 | 「其王有城，名水音尊」—“That king had a city named Venerable Water-Sound” 〔0348b10〕 | 「其王有城，名水音尊」—“That king had a city named Venerable Water-Sound” 〔0391b21〕 |
| Dharma master | 「見有法師名寶積」—“He saw a Dharma master named Jewel-Accumulation” 〔0444a27〕 | 「及見比丘，名曰寶冥」—“He also saw a bhikṣu named Jewel-Darkness” 〔0348b12〕 | 「及見比丘，名曰寶冥」—“He also saw a bhikṣu named Jewel-Darkness” 〔0391b23〕 |
| Name of the continent | 「今可於斯贍部洲」—“Now, here in this Jambudvīpa” 〔0444c05〕 | 「此閻浮提」—“this Jambudvīpa” 〔0349a04〕 | 「此閻浮提」—“this Jambudvīpa” 〔0392a14〕 |
| Wish-fulfilling jewel | 「手持如意末尼寶」—“holding a wish-fulfilling maṇi jewel in his hand” 〔0444c04〕 | 「如意珠王」—“king of wish-fulfilling jewels” 〔0349a02〕 | 「如意珠玉」—“wish-fulfilling jewel of jade” 〔0392a13〕 |
| Good-Born’s present identity | 「即我釋迦牟尼是」—“was I, Śākyamuni” 〔0444c11〕 | 「釋迦文是」—“was the Śākya Sage” 〔0349a14〕 | 「釋迦文是」—“was the Śākya Sage” 〔0392a25〕 |
| Jewel-Accumulation’s present identity | 「東方現成不動佛」—“has now become Buddha Immovable in the east” 〔0444c14〕 | 「於今現在，阿閦佛是」—“is now the present Buddha Akṣobhya” 〔0349a13〕 | 「於今現在，阿閦佛是」—“is now the present Buddha Akṣobhya” 〔0392a23〕 |
| Lord of the devas and Brahmā king | 「於無量劫為帝釋，亦復曾為大梵王」—“throughout measureless eons he was Śakra and was also a Great Brahmā King” 〔0444c21〕 | 「釋提桓因，及淨梵王」—“Śakra, Lord of the Devas, and a Pure Brahmā King” 〔0349a24〕 | 「釋提桓因、及淨梵王」—“Śakra, Lord of the Devas, and a Pure Brahmā King” 〔0392b06〕 |
The difference in buddha names is Jeweled Topknot in T665 versus Jewel-Victory in the two old translations. Each recension’s original characters are preserved; the buddha name in the two old translations cannot be used to revise Yijing’s recension.
Verse-by-Verse Alignment of the Thirty-Two Units of Meaning
Each row for T665 is one seven-character stanza. The T663 and T664 columns preserve the corresponding continuous four-character lines. In rows twenty-six through twenty-nine, the two old translations first identify Jewel-Darkness and then Good-Collection, while their causal-result statements cross T665’s stanza boundaries. The overlaps are therefore shown explicitly, rather than treating overlapping lines as mutually exclusive slices.
| Stanza | T16n0665 seven-character text | T16n0663 four-character alignment | T16n0664 four-character alignment |
|---|---|---|---|
| One | 「我昔曾為轉輪王，捨此大地并大海；四洲珍寶皆充滿，持以供養諸如來。」—“In the past I was once a wheel-turning king. I gave away this great earth together with the great ocean; treasures filled all four continents, and I took them to make offerings to the tathāgatas” 〔0444a19〕 | 「我昔曾為，轉輪聖王，捨四大地，及以大海；又於是時，以四天下，滿中珍寶，奉上諸佛。」—“In the past I was once a noble wheel-turning king. I gave away the four great lands together with the great ocean. At that time I also filled the four quarters beneath heaven with precious treasures and presented them to the buddhas” 〔0348b01〕 | 「我昔曾為，轉輪聖王，捨四大地、及以大海。又於是時，以四天下，滿中珍寶，奉上諸佛。」—“In the past I was once a noble wheel-turning king. I gave away the four great lands together with the great ocean. At that time I also filled the four quarters beneath heaven with precious treasures and presented them to the buddhas” 〔0391b12〕 |
| Two | 「我於往昔無量劫，為求清淨真法身；所愛之物皆悉捨，乃至身命心無悋。」—“Throughout measureless eons in the past, I sought the pure and true dharma-body. I gave away everything I cherished, without stinginess even toward body and life” 〔0444a21〕 | 「凡所布施，皆捨所重，不見可愛，而不捨者。於過去世，無數劫中，求正法故，常捨身命。」—“In every act of giving, I relinquished what I valued; I saw nothing lovable that I did not give away. Throughout countless eons in the past, I constantly gave up body and life in order to seek the true Dharma” 〔0348b03〕 | 「凡所布施，皆捨所重，不見可愛，而不捨者。於過去世，無數劫中，求正法故，常捨身命。」—“In every act of giving, I relinquished what I valued; I saw nothing lovable that I did not give away. Throughout countless eons in the past, I constantly gave up body and life in order to seek the true Dharma” 〔0391b14〕 |
| Three | 「又於過去難思劫，有正遍知名寶髻；於彼如來涅槃後，有王出世名善生。」—“Again, in an inconceivable eon in the past, there was a Completely Awakened One named Jeweled Topknot. After that Tathāgata entered nirvāṇa, a king named Good-Born appeared in the world” 〔0444a23〕 | 「又過去世，不可議劫，有佛世尊，名曰寶勝。其佛世尊，般涅槃後，時有聖王，名曰善集，」—“Again, in an inconceivable eon in the past, there was a buddha, a World-Honored One, named Jewel-Victory. After that Buddha, the World-Honored One, entered parinirvāṇa, there was a noble king named Good-Collection” 〔0348b06〕 | 「又過去世，不可議劫，有佛世尊，名曰寶勝。其佛世尊，般涅槃後，時有聖王，名曰善集，」—“Again, in an inconceivable eon in the past, there was a buddha, a World-Honored One, named Jewel-Victory. After that Buddha, the World-Honored One, entered parinirvāṇa, there was a noble king named Good-Collection” 〔0391b17〕 |
| Four | 「為轉輪王化四洲，盡大海際咸歸伏；有城名曰妙音聲，時彼輪王於此住。」—“As a wheel-turning king he transformed the four continents, and all as far as the edge of the ocean submitted. There was a city named Wondrous Sound, and at that time the wheel-turning king lived there” 〔0444a25〕 | 「於四天下，而得自在，治正之勢，盡大海際。其王有城，名水音尊，於其城中，止住治化。」—“He attained mastery throughout the four quarters beneath heaven, and the reach of his righteous rule extended to the edge of the ocean. That king had a city named Venerable Water-Sound, where he dwelt, governed, and transformed” 〔0348b09〕 | 「於四天下，而得自在，治正之勢，盡大海際。其王有城，名水音尊，於其城中，止住治化。」—“He attained mastery throughout the four quarters beneath heaven, and the reach of his righteous rule extended to the edge of the ocean. That king had a city named Venerable Water-Sound, where he dwelt, governed, and transformed” 〔0391b20〕 |
| Five | 「夜夢聞說佛福智，見有法師名寶積；處座端嚴如日輪，演說金光微妙典。」—“At night in a dream he heard the Buddha’s merit and wisdom being taught and saw a Dharma master named Jewel-Accumulation, majestic upon his seat like the orb of the sun, expounding the wondrous scripture of Golden Light” 〔0444a27〕 | 「夜睡夢中，聞佛功德，及見比丘，名曰寶冥，善能宣暢，如來正法，所謂金光，微妙經典，明如日中，悉能遍照。」—“At night while sleeping, he heard the Buddha’s qualities in a dream and saw a bhikṣu named Jewel-Darkness, who could skillfully proclaim the Tathāgata’s true Dharma: the wondrous scripture called Golden Light, bright as the midday sun and able to illuminate everywhere” 〔0348b11〕 | 「夜睡夢中，聞佛功德，及見比丘，名曰寶冥，善能宣暢，如來正法，所謂金光，微妙經典，明如日中，悉能遍照。」—“At night while sleeping, he heard the Buddha’s qualities in a dream and saw a bhikṣu named Jewel-Darkness, who could skillfully proclaim the Tathāgata’s true Dharma: the wondrous scripture called Golden Light, bright as the midday sun and able to illuminate everywhere” 〔0391b22〕 |
| Six | 「爾時彼王從夢覺，生大歡喜充遍身；至天曉已出王宮，往詣苾芻僧伽處。」—“At that time the king awoke from his dream, and great joy filled his entire body. At daybreak he left the royal palace and went to the place of the bhikṣu saṅgha” 〔0444a29〕 | 「是轉輪王，夢是事已，即尋覺寤，心喜遍身，即出宮殿，至僧坊所，」—“After the wheel-turning king dreamed these events, he immediately awoke; joy filled his body, and he at once left the palace and went to the saṅgha residence” 〔0348b15〕 | 「是轉輪王，夢是事已，即尋覺悟，心喜遍身。即出宮殿，至僧坊所，」—“After the wheel-turning king dreamed these events, he immediately awoke; joy filled his body. He at once left the palace and went to the saṅgha residence” 〔0391b26〕 |
| Seven | 「恭敬供養聖眾已，即便問彼諸大眾；頗有法師名寶積，功德成就化眾生。」—“After reverently making offerings to the noble assembly, he asked the whole gathering whether there was a Dharma master named Jewel-Accumulation, accomplished in qualities and able to transform sentient beings” 〔0444b02〕 | 「供養恭敬，諸大聖眾，問諸大德：『是大眾中，頗有比丘，名曰寶冥，成就一切，諸功德不？』」—“Having made offerings and paid reverence to the great noble assembly, he asked the venerable ones: ‘Is there within this assembly a bhikṣu named Jewel-Darkness who has accomplished all qualities?’” 〔0348b17〕 | 「供養恭敬，諸大聖眾。問諸大德：『是大眾中，頗有比丘，名曰寶冥，成就一切，諸功德不？』」—“Having made offerings and paid reverence to the great noble assembly, he asked the venerable ones: ‘Is there within this assembly a bhikṣu named Jewel-Darkness who has accomplished all qualities?’” 〔0391b28〕 |
| Eight | 「爾時寶積大法師，在一室中而住止；正念誦斯微妙典，端然不動身心樂。」—“At that time the great Dharma master Jewel-Accumulation was staying in a room, mindfully reciting this wondrous scripture, upright and unmoving, at ease in body and mind” 〔0444b04〕 | 「爾時寶冥，在一窟中，安坐不動，思惟正念，讀誦如是，金光明經。」—“At that time Jewel-Darkness was sitting peacefully and unmoving in a cave, reflecting with right mindfulness and reading and reciting this Sūtra of Golden Light” 〔0348b19〕 | 「爾時寶冥，在一窟中，安坐不動，思惟、正念、讀誦如是，金光明經。」—“At that time Jewel-Darkness was sitting peacefully and unmoving in a cave, reflecting, maintaining right mindfulness, and reading and reciting this Sūtra of Golden Light” 〔0391c01〕 |
| Nine | 「時有苾芻引導王，至彼寶積所居處；見在室中端身坐，光明妙相遍其身。」—“A bhikṣu then guided the king to Jewel-Accumulation’s dwelling, where he saw the Dharma master seated upright in a room, his body pervaded by light and wondrous marks” 〔0444b06〕 | 「時有比丘，即將是王，至其所止，到寶冥所。時此寶冥，故在窟中，形貌殊特，威德熾然。」—“A bhikṣu then led the king to his dwelling and brought him to Jewel-Darkness. Jewel-Darkness was still in the cave, exceptional in appearance and blazing with majestic virtue” 〔0348b21〕 | 「時有比丘，即將是王，至其所止，到寶冥所。時此寶冥，故在窟中，形貌殊特，威德熾然。」—“A bhikṣu then led the king to his dwelling and brought him to Jewel-Darkness. Jewel-Darkness was still in the cave, exceptional in appearance and blazing with majestic virtue” 〔0391c03〕 |
| Ten | 「白王此即是寶積，能持甚深佛行處；所謂微妙《金光明》，諸經中王最第一。」—“He told the king: ‘This is Jewel-Accumulation. He can uphold the profound sphere of the Buddha’s practice: the wondrous Golden Light, foremost among sūtras, the king of sūtras’” 〔0444b08〕 | 「即示王言：『是窟中者，即是所問，寶冥比丘。能持甚深，諸佛所行，名金光明，諸經之王。』」—“He showed him to the king, saying: ‘The one inside the cave is the bhikṣu Jewel-Darkness about whom you asked. He can uphold the profound practice of the buddhas called Golden Light, the king of sūtras’” 〔0348b24〕 | 「即示王言：『是窟中者，即是所問，寶冥比丘。能持甚深，諸佛所行，名金光明，諸經之王。』」—“He showed him to the king, saying: ‘The one inside the cave is the bhikṣu Jewel-Darkness about whom you asked. He can uphold the profound practice of the buddhas called Golden Light, the king of sūtras’” 〔0391c06〕 |
| Eleven | 「時王即便禮寶積，恭敬合掌而致請；唯願滿月面端嚴，為說金光微妙法。」—“The king immediately bowed to Jewel-Accumulation and reverently joined his palms to make his request: ‘May you, whose majestic face is like the full moon, teach me the wondrous Dharma of Golden Light’” 〔0444b10〕 | 「時善集王，即尋禮敬，寶冥比丘，作如是言：『面如滿月，威德熾然，惟願為我，敷演宣說，是金光明，諸經之王。』」—“King Good-Collection immediately bowed reverently to the bhikṣu Jewel-Darkness and said: ‘Your face is like the full moon and your majestic virtue blazes. I pray that you will expound for me this Golden Light, the king of sūtras’” 〔0348b27〕 | 「時善集王，即尋禮敬，寶冥比丘，作如是言：『面如滿月，威德照然。唯願為我，敷演宣暢，是金光明，諸經之王。』」—“King Good-Collection immediately bowed reverently to the bhikṣu Jewel-Darkness and said: ‘Your face is like the full moon and your majestic virtue shines. I pray that you will expound for me this Golden Light, the king of sūtras’” 〔0391c09〕 |
| Twelve | 「寶積法師受王請，許為說此《金光明》；周遍三千世界中，諸天大眾咸歡喜。」—“Dharma Master Jewel-Accumulation accepted the king’s request and agreed to teach this Golden Light; throughout the trichiliocosm, all the assemblies of devas rejoiced” 〔0444b12〕 | 「時寶冥尊，即受王請，許為宣說，是金光明。三千大千，世界諸天，知當說法，悉生歡喜，」—“Venerable Jewel-Darkness accepted the king’s request and agreed to proclaim this Golden Light. The devas throughout the trichiliocosm knew that the Dharma would be taught and all rejoiced” 〔0348c01〕 | 「時寶冥尊，即受王請，許為宣說，是金光明。三千大千，世界諸天，知當說法，悉生歡喜。」—“Venerable Jewel-Darkness accepted the king’s request and agreed to proclaim this Golden Light. The devas throughout the trichiliocosm knew that the Dharma would be taught and all rejoiced” 〔0391c12〕 |
| Thirteen | 「王於廣博清淨處，奇妙珍寶而嚴飾；上妙香水灑遊塵，種種雜花皆散布。」—“In a vast, pure place the king adorned the ground with wondrous precious treasures, sprinkled away floating dust with the finest fragrant water, and scattered many kinds of flowers” 〔0444b14〕 | 「於淨微妙，鮮絜之處，種種珍寶，廁填其地，上妙香水，持用灑之；散諸好華，遍滿其處。」—“In a pure, wondrous, fresh, and clean place, many kinds of precious treasure were set into the ground. The finest fragrant water was used to sprinkle it, and lovely flowers were scattered until they filled the place” 〔0348c04〕 | 「於淨微妙，鮮潔之處，種種珍寶，廁填其地；上妙香水，持用灑之；散諸好華，遍滿其處。」—“In a pure, wondrous, fresh, and clean place, many kinds of precious treasure were set into the ground. The finest fragrant water was used to sprinkle it, and lovely flowers were scattered until they filled the place” 〔0391c15〕 |
| Fourteen | 「即於勝處敷高座，懸繒幡蓋以莊嚴；種種粖香及塗香，香氣芬馥皆周遍。」—“In that excellent place he spread out a high seat and adorned it with hanging silks, banners, and canopies; the rich fragrance of many powdered and paste incenses pervaded everywhere” 〔0444b16〕 | 「王於是時，自敷法座，懸繒幡蓋，寶飾交絡，種種微妙，殊特末香，悉以奉散，大法高座。」—“At that time the king himself spread out the Dharma seat and hung silks, banners, and canopies, interlaced with jeweled ornaments. He scattered many wondrous and exceptional powdered incenses in offering over the high seat of the great Dharma” 〔0348c06〕 | 「王於是時，自敷法座，懸繒幡蓋、寶飾、挍絡、種種微妙，殊特末香，悉以奉散。大法高座，」—“At that time the king himself spread out the Dharma seat, with hanging silks, banners, canopies, jeweled ornaments, interlacing, and many wondrous and exceptional powdered incenses, all scattered in offering. The high seat of the great Dharma” 〔0391c17〕 |
| Fifteen | 「天龍修羅緊那羅，莫呼洛伽及藥叉；諸天悉雨曼陀花，咸來供養彼高座。」—“Devas, dragons, asuras, kinnaras, mahoragas, and yakṣas came; the devas all rained down māndārava flowers and made offerings to the high seat” 〔0444b18〕 | 「一切諸天、龍及鬼神、摩睺羅伽、緊那羅等，即雨天上，曼陀羅華，遍散法座，滿其處所；」—“All devas, dragons, spirits, mahoragas, kinnaras, and others immediately rained down heavenly māndārava flowers, scattering them over the Dharma seat until they filled the place” 〔0348c09〕 | 「一切諸天、龍及鬼神、摩睺羅伽、緊那羅等，即雨天上，曼陀羅華，遍散法座，滿其處所。」—“All devas, dragons, spirits, mahoragas, kinnaras, and others immediately rained down heavenly māndārava flowers, scattering them over the Dharma seat until they filled the place” 〔0391c20〕 |
| Sixteen | 「復有千萬億諸天，樂聞正法俱來集；法師初從本座起，咸悉供養以天花。」—“Tens of millions of koṭis of devas also gathered together, delighting in hearing the true Dharma. As the Dharma master rose from his former seat, they all offered him heavenly flowers” 〔0444b20〕 | 「不可思議，百千萬億，那由他等，無量諸天，一時俱來，集說法所。是時寶冥，尋從窟出，諸天即時，以娑羅華，供養奉散，寶冥比丘。」—“Inconceivable, measureless devas, in hundreds of thousands of myriads of koṭis and nayutas, all came at once and gathered at the place of teaching. At that time Jewel-Darkness came out from the cave, and the devas immediately scattered sāla flowers in offering to the bhikṣu Jewel-Darkness” 〔0348c12〕 | 「不可思議，百千萬億，那由他等，無量諸天，一時俱來，集說法所。是時寶冥，尋從窟出，諸天即時，以娑羅華，供養奉散，寶冥比丘。」—“Inconceivable, measureless devas, in hundreds of thousands of myriads of koṭis and nayutas, all came at once and gathered at the place of teaching. At that time Jewel-Darkness came out from the cave, and the devas immediately scattered sāla flowers in offering to the bhikṣu Jewel-Darkness” 〔0391c23〕 |
| Seventeen | 「是時寶積大法師，淨洗浴已著鮮服；詣彼大眾法座所，合掌虔心而禮敬。」—“At that time the great Dharma master Jewel-Accumulation bathed and purified himself, put on fresh clothes, went before the Dharma seat amid the assembly, joined his palms, and reverently bowed” 〔0444b22〕 | 「是時寶冥，淨洗身體，著淨妙衣，至法座所，合掌敬禮，是法高座；」—“At that time Jewel-Darkness bathed and cleansed his body, put on pure, wondrous clothing, went before the Dharma seat, joined his palms, and bowed to the high seat of the Dharma” 〔0348c16〕 | 「是時寶冥，淨洗身體，著淨妙衣，至法座所，合掌敬禮，是法高座。」—“At that time Jewel-Darkness bathed and cleansed his body, put on pure, wondrous clothing, went before the Dharma seat, joined his palms, and bowed to the high seat of the Dharma” 〔0391c27〕 |
| Eighteen | 「天主天眾及天女，悉皆共散曼陀花；百千天樂難思議，住在空中出妙響。」—“The lord of the devas, the celestial hosts, and the celestial maidens all scattered māndārava flowers together; hundreds of thousands of inconceivable heavenly instruments sent forth wondrous sounds in empty space” 〔0444b24〕 | 「一切天王，及諸天人，雨曼陀羅、大曼陀羅、摩訶曼殊、眾妙寶華，無量百千，種種妓樂，於虛空中，不鼓自鳴。」—“All heavenly kings and devas rained down māndārava, great māndārava, great manshu, and many wondrous jewel flowers. Measureless hundreds of thousands of kinds of music sounded of themselves in empty space without being played” 〔0348c18〕 | 「一切天王、及諸天人，雨曼陀羅、大曼陀華。無量百千，種種伎樂，於虛空中，不鼓自鳴。」—“All heavenly kings and devas rained down māndārava and great māndārava flowers. Measureless hundreds of thousands of kinds of music sounded of themselves in empty space without being played” 〔0391c29〕 |
| Nineteen | 「爾時寶積大法師，即昇高座加趺坐；念彼十方諸剎土，百千萬億大慈尊。」—“At that time the great Dharma master Jewel-Accumulation ascended the high seat, sat cross-legged, and recollected hundreds of thousands of myriads of koṭis of greatly compassionate World-Honored Ones in the lands of the ten directions” 〔0444b26〕 | 「寶冥比丘，能說法者，尋上高座，結跏趺坐，即念十方，不可思議，無量千億，諸佛世尊，」—“The bhikṣu Jewel-Darkness, able to teach the Dharma, immediately ascended the high seat and sat cross-legged. He then recollected inconceivable, measureless thousands of koṭis of buddhas, World-Honored Ones, throughout the ten directions” 〔0348c21〕 | 「寶冥比丘，能說法者，尋上高座，結加趺坐。即念十方，不可思議，無量千億，諸佛世尊。」—“The bhikṣu Jewel-Darkness, able to teach the Dharma, immediately ascended the high seat and sat cross-legged. He then recollected inconceivable, measureless thousands of koṭis of buddhas, World-Honored Ones, throughout the ten directions” 〔0392a02〕 |
| Twenty | 「遍及一切苦眾生，皆起平等慈悲念；為彼請主善生故，演說微妙《金光明》。」—“He kept all suffering sentient beings universally in mind and gave rise to equal loving-kindness and compassion toward them. For Good-Born, the patron who requested the Dharma, he expounded the wondrous Golden Light” 〔0444b28〕 | 「於諸眾生，興大悲心；及善集王，所得王領，盡一日月，所照之處。時說法者，即尋為王，敷揚宣說，是妙經典。」—“He gave rise to great compassion for sentient beings and for all within King Good-Collection’s dominion, as far as the light of one sun and moon reached. The teacher of the Dharma immediately expounded and proclaimed this wondrous scripture for the king” 〔0348c24〕 | 「於諸眾生，興大悲心，及善集王，所得王領，盡一日、月，所照之處。時說法者，即尋為王，敷暢宣說，是妙經典。」—“He gave rise to great compassion for sentient beings and for all within King Good-Collection’s dominion, as far as the light of one sun and moon reached. The teacher of the Dharma immediately expounded and proclaimed this wondrous scripture for the king” 〔0392a05〕 |
| Twenty-One | 「王既得聞如是法，合掌一心唱隨喜；聞法希有淚交流，身心大喜皆充遍。」—“Having heard such Dharma, the king joined his palms, concentrated his mind, and cried out in rejoicing. Because the Dharma he heard was rare, tears streamed down his face while great joy filled his body and mind” 〔0444c01〕 | 「是時大王，為聞法故，於比丘前，合掌而立，聞於正法，讚言善哉，其心悲悼，涕淚交流；尋復踊悅，心意熙怡，」—“At that time the great king, wishing to hear the Dharma, stood before the bhikṣu with palms joined. On hearing the true Dharma, he praised it, saying, ‘Excellent!’ His heart was deeply moved and tears streamed down his face; then he leaped for joy and his mind became radiant and delighted” 〔0348c27〕 | 「是時大王，為聞法故，於比丘前，合掌而立。聞於正法，讚言善哉，其心悲悼，涕淚交流，尋復踊悅，心意熙怡。」—“At that time the great king, wishing to hear the Dharma, stood before the bhikṣu with palms joined. On hearing the true Dharma, he praised it, saying, ‘Excellent!’ His heart was deeply moved and tears streamed down his face; then he leaped for joy and his mind became radiant and delighted” 〔0392a09〕 |
| Twenty-Two | 「于時國主善生王，為欲供養此經故；手持如意末尼寶，發願咸為諸眾生。」—“At that time King Good-Born, ruler of the realm, wished to make offerings to this sūtra. Holding a wish-fulfilling maṇi jewel, he made a vow for all sentient beings” 〔0444c03〕 | 「為欲供養，此經典故，爾時即提，如意珠王，為諸眾生，發大誓願」—“Wishing to make offerings to this scripture, he then lifted the king of wish-fulfilling jewels and made a great vow for sentient beings” 〔0349a01〕 | 「為欲供養，此經典故，爾時即捉，如意珠玉，為諸眾生，發大誓願」—“Wishing to make offerings to this scripture, he then grasped the wish-fulfilling jewel of jade and made a great vow for sentient beings” 〔0392a12〕 |
| Twenty-Three | 「今可於斯贍部洲，普雨七寶瓔珞具；所有匱乏資財者，皆得隨心受安樂。」—“May the seven treasures and jeweled ornaments rain everywhere throughout this Jambudvīpa. May all who lack wealth and resources receive happiness according to their wishes” 〔0444c05〕 | 「願於今日，此閻浮提，悉雨無量，種種珍異，瑰琦七寶，及妙瓔珞，以是因緣，悉令無量，一切眾生，皆受快樂。」—“May measureless varieties of rare and wondrous precious things, extraordinary seven treasures, and exquisite jeweled ornaments all rain down today upon this Jambudvīpa. Through these causes and conditions, may measureless sentient beings all receive happiness” 〔0349a03〕 | 「願於今日，此閻浮提，悉雨無量，種種珍異，瓌琦七寶、及妙瓔珞。以是因緣，悉令無量，一切眾生，皆受快樂。」—“May measureless varieties of rare and wondrous precious things, extraordinary seven treasures, and exquisite jeweled ornaments all rain down today upon this Jambudvīpa. Through these causes and conditions, may measureless sentient beings all receive happiness” 〔0392a14〕 |
| Twenty-Four | 「即便遍雨於七寶，悉皆充足四洲中；瓔珞嚴身隨所須，衣服飲食皆無乏。」—“The seven treasures immediately rained everywhere, filling all four continents. Jeweled ornaments adorned bodies according to need, and none lacked clothing, food, or drink” 〔0444c07〕 | 「即於爾時，尋雨七寶，及諸寶飾，天冠耳璫、種種瓔珞、甘饌寶座，悉皆充滿，遍四天下。」—“At that very time the seven treasures and jeweled ornaments immediately rained down: heavenly crowns, earrings, all kinds of jeweled ornaments, delicacies, and jeweled seats, all filling the four quarters beneath heaven” 〔0349a07〕 | 「即於爾時，尋雨七寶、及諸寶飾、天冠、耳璫、種種瓔珞、甘饌、寶座，悉皆充滿，遍四天下。」—“At that very time the seven treasures and jeweled ornaments immediately rained down: heavenly crowns, earrings, all kinds of jeweled ornaments, delicacies, and jeweled seats, all filling the four quarters beneath heaven” 〔0392a17〕 |
| Twenty-Five | 「爾時國主善生王，見此四洲雨珍寶；咸持供養寶髻佛，所有遺教苾芻僧。」—“At that time King Good-Born, ruler of the realm, saw precious treasures raining throughout the four continents and took them all to make offerings to Buddha Jeweled Topknot and the bhikṣu saṅgha within his remaining teaching” 〔0444c09〕 | 「時王善集，即持如是，滿四天下，無量七寶，於寶勝佛，遺法之中，以用布施，供養三寶。」—“At that time King Good-Collection took the measureless seven treasures that filled the four quarters beneath heaven and used them for giving and for making offerings to the Three Jewels within the Dharma left by Buddha Jewel-Victory” 〔0349a09〕 | 「時善集王，即持如是，滿四天下，無量七寶，於寶勝佛，遺法之中，以用布施，供養三寶。」—“At that time King Good-Collection took the measureless seven treasures that filled the four quarters beneath heaven and used them for giving and for making offerings to the Three Jewels within the Dharma left by Buddha Jewel-Victory” 〔0392a20〕 |
| Twenty-Six | 「應知過去善生王，即我釋迦牟尼是；為於昔時捨大地，及諸珍寶滿四洲。」—“You should know that King Good-Born of the past was I, Śākyamuni. In that former time I gave away the great earth and precious treasures filling the four continents” 〔0444c11〕 | 「時善集王，聽受法者，今則我身，釋迦文是。我於爾時，捨此大地，滿四天下，珍寶布施，」—“King Good-Collection, the one who listened to and received the Dharma, was my present body, the Śākya Sage. At that time I gave away this great earth and precious treasures filling the four quarters beneath heaven” 〔0349a13〕 | 「時善集王，聽受法者，今則我身，釋迦文是。我於爾時，捨此大地，滿四天下，珍寶布施，」—“King Good-Collection, the one who listened to and received the Dharma, was my present body, the Śākya Sage. At that time I gave away this great earth and precious treasures filling the four quarters beneath heaven” 〔0392a24〕 |
| Twenty-Seven | 「昔時寶積大法師，為彼善生說妙法；因彼開演經王故，東方現成不動佛。」—“The great Dharma master Jewel-Accumulation taught the wondrous Dharma to Good-Born in the past. Because he opened and expounded the king of sūtras, he has now become Buddha Immovable in the east” 〔0444c13〕 | 「爾時為王，說法比丘，於今現在，阿閦佛是」—“The bhikṣu who taught the Dharma to the king at that time is now the present Buddha Akṣobhya” 〔0349a12〕 | 「爾時為王，說法比丘，於今現在，阿閦佛是」—“The bhikṣu who taught the Dharma to the king at that time is now the present Buddha Akṣobhya” 〔0392a23〕 |
| Twenty-Eight | 「以我曾聽此經王，合掌一言稱隨喜；及施七寶諸功德，獲此最勝金剛身。」—“Because I once heard this king of sūtras, joined my palms and spoke one word of rejoicing, and gave the seven treasures, through these qualities I obtained this supreme vajra body” 〔0444c15〕 | 「我於爾時，捨此大地，滿四天下，珍寶布施，得聞如是，金光明經；聞是經已，一稱善哉，以此善根，業因緣故，身得金色，百福莊嚴，」—“At that time I gave away this great earth and precious treasures filling the four quarters beneath heaven and was able to hear this Sūtra of Golden Light. After hearing the sūtra, I once exclaimed, ‘Excellent!’ Through these roots of goodness and karmic causes and conditions, my body obtained a golden color and was adorned by a hundred merits” 〔0349a15〕 | 「我於爾時，捨此大地，滿四天下，珍寶布施，得聞如是，金光明經。聞是經已，一稱善哉，以此善根、業因緣故，身得金色，百福莊嚴。」—“At that time I gave away this great earth and precious treasures filling the four quarters beneath heaven and was able to hear this Sūtra of Golden Light. After hearing the sūtra, I once exclaimed, ‘Excellent!’ Through these roots of goodness and karmic causes and conditions, my body obtained a golden color and was adorned by a hundred merits” 〔0392a25〕 |
| Twenty-Nine | 「金光百福相莊嚴，所有見者皆歡喜；一切有情無不愛，俱胝天眾亦同然。」—“Adorned by golden light and marks produced by a hundred merits, this body delights all who see it. No sentient being fails to cherish it, and koṭis of devas do likewise” 〔0444c17〕 | 「身得金色，百福莊嚴，常為無量，百千萬億，眾生等類，之所樂見；既得見已，無有厭足。」—“My body obtained a golden color and was adorned by a hundred merits. Measureless hundreds of thousands of myriads of koṭis of classes of sentient beings constantly delighted in seeing it and, once they saw it, never tired of the sight” 〔0349a18〕 | 「身得金色，百福莊嚴。常為無量，百千萬億，眾生等類，之所樂見，既得見已，無有厭足。」—“My body obtained a golden color and was adorned by a hundred merits. Measureless hundreds of thousands of myriads of koṭis of classes of sentient beings constantly delighted in seeing it and, once they saw it, never tired of the sight” 〔0392a29〕 |
| Thirty | 「過去曾經九十九，俱胝億劫作輪王；亦於小國為人王，復經無量百千劫。」—“Throughout ninety-nine koṭi eons in the past, I was a wheel-turning king; throughout measureless hundreds of thousands of eons I was also the human ruler of small realms” 〔0444c19〕 | 「過去九十，九億千劫，常得作於，轉輪聖王；亦於無量，百千劫中，常得王領，諸小國土」—“Throughout ninety-nine hundred-million-thousand eons in the past, I constantly became a noble wheel-turning king; throughout measureless hundreds of thousands of eons, I also constantly ruled over small realms” 〔0349a21〕 | 「過去九十，九億千劫，常得作於，轉輪聖王；亦於無量，百千劫中，常得王領，諸小國王」—“Throughout ninety-nine hundred-million-thousand eons in the past, I constantly became a noble wheel-turning king; throughout measureless hundreds of thousands of eons, I also constantly became the ruler of small realms” 〔0392b02〕 |
| Thirty-One | 「於無量劫為帝釋，亦復曾為大梵王；供養十力大慈尊，彼之數量難窮盡。」—“Throughout measureless eons I was Śakra and was also a Great Brahmā King. I made offerings to greatly compassionate World-Honored Ones endowed with the ten powers in numbers impossible to exhaust” 〔0444c21〕 | 「不可思議，劫中常作，釋提桓因，及淨梵王；復得值遇，十力世尊，其數無量，不可稱計」—“Throughout inconceivable eons I constantly became Śakra, Lord of the Devas, and a Pure Brahmā King. I also encountered World-Honored Ones endowed with the ten powers in measureless, incalculable numbers” 〔0349a23〕 | 「不可思議，劫中常作，釋提桓因、及淨梵王；復得值遇，十力世尊，其數無量，不可稱計。」—“Throughout inconceivable eons I constantly became Śakra, Lord of the Devas, and a Pure Brahmā King. I also encountered World-Honored Ones endowed with the ten powers in measureless, incalculable numbers” 〔0392b05〕 |
| Thirty-Two | 「我昔聞經隨喜善，所有福聚量難知；由斯福故證菩提，獲得法身真妙智。」—“In the past I heard the sūtra and rejoiced in its goodness; the measure of the merit accumulated is difficult to know. Through this merit I realized awakening and obtained the true, wondrous wisdom of the dharma-body” 〔0444c23〕 | 「所得功德，無量無邊，皆由聞經，及稱善哉。如我所願，成就菩提，正法之身，我今已得。」—“The qualities I obtained are measureless and boundless, all arising from hearing the sūtra and exclaiming, ‘Excellent!’ As I vowed, I have accomplished awakening and have now attained the body of the true Dharma” 〔0349a26〕 | 「所得功德，無量無邊，皆由聞經，及稱善哉。如我所願，成就菩提，正法之身，我今已得。」—“The qualities I obtained are measureless and boundless, all arising from hearing the sūtra and exclaiming, ‘Excellent!’ As I vowed, I have accomplished awakening and have now attained the body of the true Dharma” 〔0392b08〕 |
In their identification passages, the two old translations first name the Dharma-teaching bhikṣu and then King Good-Collection, whereas T665 first names King Good-Born and then Dharma Master Jewel-Accumulation. Rows twenty-six and twenty-eight repeat the lines on giving away the earth and treasures; rows twenty-eight and twenty-nine repeat the lines on golden color and the hundred merits. These repetitions follow from overlapping phrase-group boundaries and have not been stitched together into a false single quotation with ellipsis marks.
Forty-Eight Verbatim Variants between T663 and T664
Four-character sequences identical in the two recensions are not repeated. The following table lists, in chapter order, forty-eight places where the aligned readings are not identical: thirty-one punctuation differences, fifteen differences in original characters, and two readings present only in T663. T664 has no unique line. Each recension retains its own characters and punctuation; they are not normalized.
| No. | Type | T16n0663 | T16n0664 | Variant |
|---|---|---|---|---|
| One | Punctuation | 「捨四大地，」—“gave away the four great lands,” 〔0348b01〕 | 「捨四大地、」—“gave away the four great lands,” 〔0391b12〕 | Comma / list comma |
| Two | Punctuation | 「及以大海；」—“together with the great ocean;” 〔0348b02〕 | 「及以大海。」—“together with the great ocean.” 〔0391b13〕 | Semicolon / period |
| Three | Original character | 「即尋覺寤，」—“immediately awoke,” 〔0348b15〕 | 「即尋覺悟，」—“immediately awakened,” 〔0391b26〕 | Alternate characters for waking / awakening |
| Four | Punctuation | 「心喜遍身，」—“joy filled his body,” 〔0348b16〕 | 「心喜遍身。」—“joy filled his body.” 〔0391b27〕 | Comma / period |
| Five | Punctuation | 「諸大聖眾，」—“the great noble assembly,” 〔0348b17〕 | 「諸大聖眾。」—“the great noble assembly.” 〔0391b28〕 | Comma / period |
| Six | Punctuation | 「思惟正念，」—“reflecting with right mindfulness,” 〔0348b20〕 | 「思惟、正念、」—“reflecting, maintaining right mindfulness,” 〔0391c02〕 | Comma / two list commas |
| Seven | Original character | 「威德熾然，」—“his majestic virtue blazing,” 〔0348b28〕 | 「威德照然。」—“his majestic virtue shining.” 〔0391c10〕 | Blazing / shining |
| Eight | Original character | 「惟願為我，」—“I pray that, for me,” 〔0348b29〕 | 「唯願為我，」—“I pray that, for me,” 〔0391c11〕 | Alternate characters for “pray” |
| Nine | Original character | 「敷演宣說，」—“expound and proclaim,” 〔0348b29〕 | 「敷演宣暢，」—“expound and freely proclaim,” 〔0391c11〕 | Teach / freely proclaim |
| Ten | Punctuation | 「悉生歡喜，」—“all rejoiced,” 〔0348c03〕 | 「悉生歡喜。」—“all rejoiced.” 〔0391c14〕 | Comma / period |
| Eleven | Original character | 「鮮絜之處，」—“a fresh and clean place,” 〔0348c04〕 | 「鮮潔之處，」—“a fresh and clean place,” 〔0391c15〕 | Alternate characters for “clean” |
| Twelve | Punctuation | 「廁填其地，」—“set into the ground,” 〔0348c05〕 | 「廁填其地；」—“set into the ground;” 〔0391c16〕 | Comma / semicolon |
| Thirteen | Punctuation | 「懸繒幡蓋，」—“hanging silks, banners, and canopies,” 〔0348c07〕 | 「懸繒幡蓋、」—“hanging silks, banners, and canopies,” 〔0391c18〕 | Comma / list comma |
| Fourteen | Original character | 「寶飾交絡，」—“jeweled ornaments interlaced,” 〔0348c07〕 | 「寶飾、挍絡、」—“jeweled ornaments, arranged interlacing,” 〔0391c18〕 | Interlace / arrange, with different punctuation |
| Fifteen | Punctuation | 「悉以奉散，」—“all scattered in offering,” 〔0348c08〕 | 「悉以奉散。」—“all scattered in offering.” 〔0391c19〕 | Comma / period |
| Sixteen | Punctuation | 「大法高座。」—“the high seat of the great Dharma.” 〔0348c09〕 | 「大法高座，」—“the high seat of the great Dharma,” 〔0391c20〕 | Period / comma |
| Seventeen | Punctuation | 「滿其處所；」—“filled the place;” 〔0348c11〕 | 「滿其處所。」—“filled the place.” 〔0391c22〕 | Semicolon / period |
| Eighteen | Punctuation | 「是法高座；」—“the high seat of the Dharma;” 〔0348c17〕 | 「是法高座。」—“the high seat of the Dharma.” 〔0391c28〕 | Semicolon / period |
| Nineteen | Punctuation | 「一切天王，」—“all heavenly kings,” 〔0348c18〕 | 「一切天王、」—“all heavenly kings,” 〔0391c29〕 | Comma / list comma |
| Twenty | Original character | 「大曼陀羅、」—“great māndārava,” 〔0348c19〕 | 「大曼陀華。」—“great māndāra flowers.” 〔0392a01〕 | Final transcription character / “flower” character |
| Twenty-One | Unique | 「摩訶曼殊、」—“great manshu flowers,” 〔0348c19〕 | — | Present only in T663 |
| Twenty-Two | Unique | 「眾妙寶華，」—“many wondrous jewel flowers,” 〔0348c19〕 | — | Present only in T663 |
| Twenty-Three | Original character | 「種種妓樂，」—“many kinds of entertainments,” 〔0348c20〕 | 「種種伎樂，」—“many kinds of music,” 〔0392a01〕 | Entertainer / performance |
| Twenty-Four | Original character | 「結跏趺坐，」—“sat cross-legged,” 〔0348c22〕 | 「結加趺坐。」—“sat cross-legged.” 〔0392a03〕 | Alternate characters in “cross-legged,” with different punctuation |
| Twenty-Five | Punctuation | 「諸佛世尊，」—“the buddhas, World-Honored Ones,” 〔0348c23〕 | 「諸佛世尊。」—“the buddhas, World-Honored Ones.” 〔0392a05〕 | Comma / period |
| Twenty-Six | Punctuation | 「興大悲心；」—“gave rise to great compassion;” 〔0348c24〕 | 「興大悲心，」—“gave rise to great compassion,” 〔0392a05〕 | Semicolon / comma |
| Twenty-Seven | Punctuation | 「盡一日月，」—“as far as one sun and moon,” 〔0348c25〕 | 「盡一日、月，」—“as far as one sun and moon,” 〔0392a06〕 | No separator / list comma between sun and moon |
| Twenty-Eight | Original character | 「敷揚宣說，」—“expounded and proclaimed,” 〔0348c26〕 | 「敷暢宣說，」—“freely expounded and proclaimed,” 〔0392a08〕 | Spread / freely communicate |
| Twenty-Nine | Punctuation | No opening quotation mark at the beginning of the line; 「是時大王，」—“at that time the great king,” 〔0348c27〕 | An opening quotation mark appears at the beginning of the line; 「是時大王，」—“at that time the great king,” 〔0392a09〕 | No opening quotation mark / opening quotation mark |
| Thirty | Punctuation | 「合掌而立，」—“stood with palms joined,” 〔0348c28〕 | 「合掌而立。」—“stood with palms joined.” 〔0392a10〕 | Comma / period |
| Thirty-One | Punctuation | 「涕淚交流；」—“tears streamed down his face;” 〔0348c29〕 | 「涕淚交流，」—“tears streamed down his face,” 〔0392a11〕 | Semicolon / comma |
| Thirty-Two | Punctuation | 「心意熙怡，」—“his mind radiant and delighted,” 〔0349a01〕 | 「心意熙怡。」—“his mind radiant and delighted.” 〔0392a12〕 | Comma / period |
| Thirty-Three | Original character | 「爾時即提，」—“at that time he lifted,” 〔0349a02〕 | 「爾時即捉，」—“at that time he grasped,” 〔0392a13〕 | Lift / grasp |
| Thirty-Four | Original character | 「如意珠王，」—“king of wish-fulfilling jewels,” 〔0349a02〕 | 「如意珠玉，」—“wish-fulfilling jewel of jade,” 〔0392a13〕 | King / jade |
| Thirty-Five | Original character | 「瑰琦七寶，」—“extraordinary seven treasures,” 〔0349a05〕 | 「瓌琦七寶、」—“extraordinary seven treasures,” 〔0392a15〕 | Alternate characters for “extraordinary,” with different punctuation |
| Thirty-Six | Punctuation | 「及妙瓔珞，」—“and exquisite jeweled ornaments,” 〔0349a05〕 | 「及妙瓔珞。」—“and exquisite jeweled ornaments.” 〔0392a16〕 | Comma / period |
| Thirty-Seven | Punctuation | 「尋雨七寶，」—“the seven treasures immediately rained down,” 〔0349a07〕 | 「尋雨七寶、」—“the seven treasures immediately rained down,” 〔0392a18〕 | Comma / list comma |
| Thirty-Eight | Punctuation | 「及諸寶飾，」—“and jeweled ornaments,” 〔0349a07〕 | 「及諸寶飾、」—“and jeweled ornaments,” 〔0392a18〕 | Comma / list comma |
| Thirty-Nine | Punctuation | 「天冠耳璫、」—“heavenly crowns and earrings,” 〔0349a08〕 | 「天冠、耳璫、」—“heavenly crowns, earrings,” 〔0392a18〕 | No separator / list comma between crowns and earrings |
| Forty | Punctuation | 「甘饌寶座，」—“delicacies and jeweled seats,” 〔0349a08〕 | 「甘饌、寶座，」—“delicacies, jeweled seats,” 〔0392a19〕 | No separator / list comma between delicacies and seats |
| Forty-One | Original character | 「時王善集，」—“at that time King Good-Collection,” 〔0349a09〕 | 「時善集王，」—“at that time Good-Collection King,” 〔0392a20〕 | King before the name / king after the name |
| Forty-Two | Punctuation | 「金光明經；」—“the Sūtra of Golden Light;” 〔0349a16〕 | 「金光明經。」—“the Sūtra of Golden Light.” 〔0392a27〕 | Semicolon / period |
| Forty-Three | Punctuation | 「以此善根，」—“through these roots of goodness,” 〔0349a17〕 | 「以此善根、」—“through these roots of goodness,” 〔0392a28〕 | Comma / list comma |
| Forty-Four | Punctuation | 「百福莊嚴，」—“adorned by a hundred merits,” 〔0349a18〕 | 「百福莊嚴。」—“adorned by a hundred merits.” 〔0392a29〕 | Comma / period |
| Forty-Five | Punctuation | 「之所樂見；」—“delighted in seeing it;” 〔0349a20〕 | 「之所樂見，」—“delighted in seeing it,” 〔0392b01〕 | Semicolon / comma |
| Forty-Six | Original character | 「諸小國土；」—“the small realms;” 〔0349a23〕 | 「諸小國王；」—“the rulers of small realms;” 〔0392b05〕 | Realms / rulers |
| Forty-Seven | Punctuation | 「釋提桓因，」—“Śakra, Lord of the Devas,” 〔0349a24〕 | 「釋提桓因、」—“Śakra, Lord of the Devas,” 〔0392b06〕 | Comma / list comma |
| Forty-Eight | Punctuation | 「不可稱計；」—“impossible to calculate;” 〔0349a26〕 | 「不可稱計。」—“impossible to calculate.” 〔0392b07〕 | Semicolon / period |
Readings such as right / evil, tyranny / malaria, and illness / death are not variants within this chapter and therefore have not been moved into this table. The table contains only the forty-eight actual variants inside the chapter bodies of the two Good-Collection chapters.
III. Scriptural Grounds for the Consciousness-Only Meaning (the Point of the Eye)
The Sūtra’s Sequence of Upholding the Dharma
The chapter first recounts giving away the earth, the ocean, precious treasures, and even body and life in the past in order to seek the 「清淨真法身」—“pure and true dharma-body” 〔T16n0665 0444a21〕. King Good-Born hears of the Buddha’s merit and wisdom in a dream, then leaves the palace after waking to seek Dharma Master Jewel-Accumulation. The sūtra itself lays out the complete sequence: revering the saṅgha, asking about the Dharma master, adorning the place of practice, and inviting him to teach. When Jewel-Accumulation ascends the seat, 「遍及一切苦眾生，皆起平等慈悲念」—“he keeps all suffering sentient beings universally in mind and gives rise to equal loving-kindness and compassion toward them” 〔T16n0665 0444b28〕. After hearing the Dharma, Good-Born joins his palms, rejoices, weeps with joy, and vows to rain down treasure so that those in need may obtain happiness; finally, he makes offerings to Buddha Jeweled Topknot and the bhikṣu saṅgha within his remaining teaching.
At the end of the story, the Buddha himself identifies the figures: King Good-Born of the past was Śākyamuni, and Dharma Master Jewel-Accumulation of the past is Buddha Immovable in the east. The sūtra also enumerates what was obtained. By hearing the sūtra, rejoicing, and giving treasure, he obtained a vajra body and golden light with marks produced by a hundred merits; across eons he became a wheel-turning king, a human ruler, Śakra, and a Great Brahmā King; he made offerings to the buddhas and finally realized awakening and obtained the true, wondrous wisdom of the dharma-body. This is the scriptural ground on which this chapter can speak directly. The commentators’ outlines and doctrinal interpretations of its sections are listed separately below.
Complete Record of Huizhao’s Parallel Explanations within the Same Commentary
| Question | Parallel explanations transmitted by Huizhao |
|---|---|
| Occasion for this chapter | 「前品明他依教修行，為得世果；此品明自持學此經，求出世果。又解：前品成前〈護國品〉中為護國土應流通此經行，此品成前《護國品》中為得成佛轉法輪等流通經行，故此品起。」—“The preceding chapter explains another’s practice according to the teaching in order to obtain a worldly fruit; this chapter explains the Buddha’s own receiving, upholding, and learning of this sūtra in pursuit of a supramundane fruit. Another explanation is that the preceding chapter completes the practice of circulating this sūtra in order to protect the realm, as taught earlier in the Protecting the Realm chapter, while this chapter completes the practice of circulating the sūtra in order to attain buddhahood, turn the Dharma wheel, and so forth, as taught in the Protecting the Realm chapter. This is why the present chapter arises” 〔T39n1788 0318a29–0318b03〕 |
| Why the chapter title does not say “Seeking the Dharma” | 「答：應言求法，略故不論。又不但求，亦得聞法供養行經。若言求法，闕餘法行，故但云善生。」—“Answer: It should speak of seeking the Dharma, but this is omitted for brevity. Again, he not only sought it; he also heard the Dharma, made offerings, and practiced the sūtra. If it were called ‘Seeking the Dharma,’ the other Dharma practices would be missing; it therefore says only Good-Born” 〔T39n1788 0318b08〕 |
| Chronological challenge concerning Buddha Jeweled Topknot | 「答：寶髻佛多。又復非必第二劫初善生王出，是餘時故。」—“Answer: There were many buddhas named Jeweled Topknot. Further, King Good-Born did not necessarily appear at the beginning of the second eon; it was at another time” 〔T39n1788 0318b11〕 |
| How the Buddha can be offered to after his extinction | 「問：何不供養寶髻世尊，但云所有僧耶？答：佛已滅故。或上句供佛、下句供僧。若爾佛滅，云何言供養佛？答：知常住故，或供佛形故。」—“Question: Why does it not say that he made offerings to the World-Honored One Jeweled Topknot, but only to the existing saṅgha? Answer: Because the Buddha had already entered extinction. Or perhaps the first line concerns offering to the Buddha and the next line offering to the saṅgha. If so, after the Buddha’s extinction, how can it speak of offering to the Buddha? Answer: Because he knew the Buddha to be permanently abiding, or because he offered to an image of the Buddha” 〔T39n1788 0319a29〕 |
| Awakening and the wisdom of the dharma-body in the final stanza | 「菩提，智相。法身真妙智，智性。菩提菩提斷，俱名菩提故。或菩提是總，法身即真如，妙智即四智。」—“Awakening is the characteristic of wisdom. The true, wondrous wisdom of the dharma-body is the nature of wisdom. Awakening and the severances belonging to awakening are both called awakening. Or awakening is the general term; the dharma-body is suchness, and wondrous wisdom is the four wisdoms” 〔T39n1788 0319b20〕 |
Every interpretation introduced by “another explanation” or “perhaps” in Huizhao’s principal commentary on this chapter appears in the table above; the several lines remain together, and no selection is made on the ancient master’s behalf. Two further overall judgments appear. First, he classifies Good-Born’s rain of treasure and offerings to Buddha and saṅgha as 「俱供養」—“joint offering” 〔T39n1788 0319a25〕 and says 「佛是說主，僧是學人，經是所學」—“the Buddha is the teaching master, the saṅgha consists of the learners, and the sūtra is what is learned” 〔T39n1788 0319a28〕. Second, he explains the identification of both Good-Born and Jewel-Accumulation with present buddhas through 「欲明說聽俱是法行，皆成佛故」—“the intention is to show that both speaking and listening are Dharma practices, and therefore both attain buddhahood” 〔T39n1788 0319b08〕. Both belong to Huizhao’s mirror and are not presented as statements made by the sūtra itself.
IV. Explanations of Various Masters
Huizhao’s Commentary on the Sūtra of Golden Light, the Supreme King
The principal commentary on this chapter appears in fascicle six. The fascicle is titled 「金光明最勝王經疏卷第六」—“Commentary on the Sūtra of Golden Light, the Supreme King, Fascicle Six” 〔T39n1788 0318a19〕, and its authorial signature reads 「翻經沙門慧沼撰」—“composed by the scripture-translating śramaṇa Huizhao” 〔T39n1788 0318a22〕. The principal commentary on the chapter runs from 0318a23 through 0319b24. Huizhao cites and explains the thirty-two stanzas of T665 section by section. At eight places his lemmata are visibly distinct from the base recension: Completely Awakened / Fivefold Awakened; finest / excellent; alternate characters for flower; spread / number; alternate characters for banner; fresh clothes / fresh robe; alternate characters in the phrase for sitting cross-legged; and maṇi jewel / maṇi pearl. The lemmata are transmitted by the commentary and do not revise T665 in reverse.
In explaining the title, Huizhao also preserves ancient sound-forms: 「釋名者，梵云俱舍羅〔此云善〕唱婆婆此云生。舊云善集，義翻非正。此品明昔善生求法持經之行，故以為名。」—“Explaining the name: the Indic form Jusheluo [rendered here as Good]; Changpopo is rendered here as Born. The old translation says Good-Collection, but that semantic rendering is not correct. This chapter explains Good-Born’s past practice of seeking the Dharma and upholding the sūtra, and is therefore so named” 〔T39n1788 0318b04〕. In explaining Jewel-Accumulation he says: 「梵云羅呾娜，此云寶。俱侘，此云積。舊云寶明、寶冥者，並訛。」—“The Indic form Luodana is rendered here as Jewel; Jucha is rendered here as Accumulation. The old readings Jewel-Brightness and Jewel-Darkness are both corrupt” 〔T39n1788 0319a01〕. This is Huizhao’s judgment concerning the names’ meanings. The two old translations’ transmitted forms Good-Collection and Jewel-Darkness are nevertheless preserved according to their own texts. No modern Sanskrit reconstruction is asserted for the ancient sound-forms.
Zhiyi’s Words and Phrases on the Sūtra of Golden Light
Zhiyi’s line-by-line explanation of this chapter appears in fascicle six of the Words and Phrases on the Sūtra of Golden Light. The fascicle title is 「金光明經文句卷第六」—“Words and Phrases on the Sūtra of Golden Light, Fascicle Six” 〔T39n1785 0078b02〕. Its signatures read 「隋天台智者大師說」—“taught by the Tiantai Great Master Wise One of the Sui” 〔T39n1785 0078b04〕 and 「門人灌頂錄」—“recorded by his disciple Guanding” 〔T39n1785 0078b05〕. The chapter heading reads 「釋善集品」—“Explaining the Good-Collection Chapter” 〔T39n1785 0079a24〕.
Zhiyi begins: 「此轉輪王集眾善法，如海導師。善海無涯，六度則攝。六度又廣，二度略攝，謂檀與智。」—“This wheel-turning king gathered many wholesome dharmas, like a guide across the sea. The ocean of goodness has no shore, yet the six perfections encompass it. The six perfections are themselves broad, yet two perfections encompass them in brief: giving and wisdom” 〔T39n1785 0079a25〕. On the basis of the four-character recension he further judges that 「偈有六十四行半」—“the verses have sixty-four and a half stanzas” 〔T39n1785 0079b07〕. He divides them into giving, seeking the Dharma, proclamation, practicing giving, the identification, and causal results that demonstrate and encourage. Through giving and wisdom and the three meanings of gold, light, and illumination, he also explains Good-Collection and Jewel-Darkness. His use of Good-Collection and Jewel-Darkness and his statement that the earth deity is addressed make explicit that he relies on the old-translation system. His count of sixty-four and a half stanzas is not transplanted onto T665’s thirty-two seven-character stanzas.
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 Zhiyi’s Words and Phrases; it is not the same work as his Supplementary Record on the Profound Meaning, which explains the Profound Meaning. The fascicle containing this chapter is titled 「金光明經文句記卷第五〔下〕」—“Record on the Words and Phrases of the Sūtra of Golden Light, Fascicle Five, Second Part” 〔T39n1786 0145a16〕 and signed 「宋四明沙門知禮述」—“set forth by the śramaṇa Zhili of Siming in the Song” 〔T39n1786 0145a18〕. Its chapter outline explicitly reads 「釋〈善集品〉，二：初、解題」—“Explaining the Good-Collection Chapter, in two parts: first, explaining the title” 〔T39n1786 0148b10〕, after which it records Zhiyi’s outline meanings for the Good-Collection chapter passage by passage.
Explaining the two practices of giving and wisdom, Zhili says: 「初、正示經。經舉此二，其相深廣。寶滿四洲，盡奉三寶，興隆事廣；合掌而立，聽《金光明》，證悟理深。」—“First, directly indicating the sūtra. The sūtra presents these two, whose characteristics are profound and vast. Treasures fill the four continents and are all offered to the Three Jewels: the flourishing activity is vast. He stands with palms joined and listens to Golden Light: realization of principle is profound” 〔T39n1786 0148b15〕. He further says that although wholesome dharmas are many, none lie outside the six perfections; giving can encompass all six, while wisdom guides the other five. He explains the name Good-Collection through the four siddhāntas. This layer is Zhili’s record explaining the Words and Phrases. It neither directly replaces the text of T665 nor is merged with T1784 under a single citation.
Jizang’s Commentary on the Sūtra of Golden Light
Jizang’s work is titled 「金光明經疏」—“Commentary on the Sūtra of Golden Light” 〔T39n1787 0160a25〕 and signed 「沙門吉藏撰」—“composed by the śramaṇa Jizang” 〔T39n1787 0160a27〕. Its line-by-line passage on this chapter begins at 0170c04. Jizang says: 「〈善集品〉 善集即是釋迦本身，寶冥即是阿閦本身。品中正明善集王事，故以為名。就品有二：初長行表、後以偈釋。」—“The Good-Collection Chapter: Good-Collection is the former body of Śākyamuni, and Jewel-Darkness is the former body of Akṣobhya. The chapter directly explains the affairs of King Good-Collection and is therefore so named. The chapter has two parts: first, prose that indicates the subject; later, verses that explain it” 〔T39n1787 0170c04〕. He then divides the four-character verses into 「初五十一行半，明因」—“the first fifty-one and a half stanzas explain the causes” 〔T39n1787 0170c06〕 and 「十二行半，明得果」—“twelve and a half stanzas explain attainment of the fruit” 〔T39n1787 0170c07〕, further subdividing giving, wisdom, seeking the Dharma, hearing the Dharma, offerings made in gratitude, and the identification of causes and results. His names Good-Collection, Jewel-Darkness, and Akṣobhya and his stanza count likewise belong to the old translation he transmits and are not transplanted into T665’s wording.
Profound-Meaning Layer: T1783 and T1784
Zhiyi’s Profound Meaning of the Sūtra of Golden Light is signed 「隋天台智者大師說」—“taught by the Tiantai Great Master Wise One of the Sui” 〔T39n1783 0001a04〕 and 「門人灌頂錄」—“recorded by his disciple Guanding” 〔T39n1783 0001a05〕. The opening of Zhili’s Supplementary Record on the Profound Meaning of the Sūtra of Golden Light is titled 「金光明經玄義拾遺記卷第一〔并序〕」—“Supplementary Record on the Profound Meaning of the Sūtra of Golden Light, Fascicle One, with Preface” 〔T39n1784 0012b03〕 and signed 「宋四明沙門知禮述」—“set forth by the śramaṇa Zhili of Siming in the Song” 〔T39n1784 0012b05〕. Both works belong to the profound-meaning layer. No line-by-line passage on Good-Collection, Good-Born, Jewel-Darkness, or Jewel-Accumulation has been found in them, and they are therefore not falsely listed as line-by-line commentaries on this chapter. T1784 and T1786 are identified separately by layer: the former records the Profound Meaning, while the latter records the Words and Phrases.
Recorded without Adjudicating
Zhiyi explains through the six perfections, the four siddhāntas, and the three meanings of gold, light, and illumination; Zhili’s Record on the Words and Phrases records his outlines of giving and wisdom and of the chapter title passage by passage; Jizang gives a detailed outline through causes and results, giving, and wisdom; Huizhao analyzes seeking the Dharma, obtaining a hearing, making offerings, the identification, and the benefits attained on the basis of T665’s thirty-two stanzas. Each of these four lines of interpretation is established in relation to the scriptural recension it uses. Their differences are recorded together without adjudicating the relative standing of their doctrines. T665’s conclusion in the present assembly has no corresponding passage in the chapter bodies of the two old translations or in Zhiyi’s and Jizang’s line-by-line commentaries; it is therefore truthfully left without a forced attachment.
V. Terminology
| Term | Scriptural ground and ancient transmission | Usage in this apparatus |
|---|---|---|
善生 · Good-Born | 「有王出世名善生」—“A king named Good-Born appeared in the world” 〔T16n0665 0444a24〕; Huizhao transmits 「俱舍羅〔此云善〕唱婆婆此云生」—“Jusheluo [rendered here as Good]; Changpopo is rendered here as Born” 〔T39n1788 0318b04〕. | Good-Born follows T665; Good-Collection in the two old translations is listed separately, and neither revises the other. The ancient reported forms remain reversible sound-forms, without modern reconstruction. |
寶積 · Jewel-Accumulation | 「見有法師名寶積」—“He saw a Dharma master named Jewel-Accumulation” 〔T16n0665 0444a27〕; Huizhao transmits 「羅呾娜，此云寶。俱侘，此云積」—“Luodana is rendered here as Jewel; Jucha is rendered here as Accumulation” 〔T39n1788 0319a02〕. | Jewel-Accumulation follows T665; Jewel-Darkness in the two old translations is separately preserved. The ancient reported forms remain reversible sound-forms, without modern reconstruction. |
伽他 · gāthā | 「即於是時，說伽他曰」—“At that very time, he spoke in gāthā” 〔T16n0665 0444a18〕. | This chapter has 128 seven-character lines, four lines to a stanza, for a total of thirty-two stanzas. |
佛行處 · sphere of the Buddha’s practice | 「能持甚深佛行處」—“able to uphold the profound sphere of the Buddha’s practice” 〔T16n0665 0444b08〕. | Refers to the profound sphere of the Buddha’s practice upheld by Jewel-Accumulation; the commentary’s lemmata do not replace the sūtra’s characters. |
如意末尼寶 · wish-fulfilling maṇi jewel | 「手持如意末尼寶」—“holding a wish-fulfilling maṇi jewel in his hand” 〔T16n0665 0444c04〕. | The transmitted name is retained; the old translations’ king of wish-fulfilling jewels and wish-fulfilling jewel of jade are listed separately. |
遺教苾芻僧 · bhikṣu saṅgha within the remaining teaching | 「所有遺教苾芻僧」—“the bhikṣu saṅgha within the remaining teaching” 〔T16n0665 0444c10〕. | Refers to the bhikṣu saṅgha within the teaching left after Buddha Jeweled Topknot’s extinction. |
法身真妙智 · true, wondrous wisdom of the dharma-body | 「獲得法身真妙智」—“obtained the true, wondrous wisdom of the dharma-body” 〔T16n0665 0444c24〕. | Huizhao’s parallel explanations through the characteristic and nature of wisdom, and through suchness and the four wisdoms, all remain as the commentarial mirror. |
VI. Similes · Rhetoric
Orb of the Sun and Full Moon
In his dream, King Good-Born sees Dharma Master Jewel-Accumulation 「處座端嚴如日輪」—“majestic upon his seat like the orb of the sun” 〔T16n0665 0444a28〕. After seeing him in person, he makes the request 「唯願滿月面端嚴，為說金光微妙法」—“May you, whose majestic face is like the full moon, teach me the wondrous Dharma of Golden Light” 〔T16n0665 0444b11〕. The sun orb portrays the Dharma master as majestic and able to expound the wondrous scripture; the full moon portrays the majestic face seen when the Dharma is requested. Both similes belong to Dharma Master Jewel-Accumulation and are not transferred to King Good-Born’s appearance.
Dream, Dharma Seat, and Wondrous Sounds in Empty Space
The whole chapter begins its search for the Dharma in a dream: at night the king dreams that he hears the Buddha’s merit and wisdom, and after waking he leaves the palace to seek the Dharma master. Before the teaching, the sūtra writes in sequence of fragrant water settling the dust, flowers scattered, a seat spread out, banners and canopies hung, powdered and paste incense, and flowers rained down by the devas. When the Dharma master ascends the seat, hundreds of thousands of heavenly instruments 「住在空中出妙響」—“send forth wondrous sounds in empty space” 〔T16n0665 0444b25〕. This sequence is not an ornamental side branch; it is the field for hearing the Dharma that the sūtra constructs step by step.
The Rain of Treasure Carries Rejoicing into Sentient Beings’ Need
After hearing the Dharma and rejoicing, Good-Born holds a wish-fulfilling maṇi jewel and vows: 「所有匱乏資財者，皆得隨心受安樂。」—“May all who lack wealth and resources receive happiness according to their wishes” 〔T16n0665 0444c06〕. The seven treasures immediately rain throughout the four continents, and no one lacks clothing, food, or drink. Through the universal rain of treasure, the sūtra connects one person’s joy in hearing the Dharma to sentient beings’ lack of resources and then turns it into offerings to the Buddha and the saṅgha. It adds no beneficiaries beyond those enumerated by the sūtra.
VII. Cross-Reading · Carrying Forward
Connection with the Preceding Chapter
The chapter’s opening directly says that the Buddha had 「為諸大眾說王法正論已」—“expounded the Right Treatise on Royal Dharma to the great assembly” 〔T16n0665 0444a16〕. The connection between the Right Treatise on Royal Dharma chapter and this chapter is therefore not a later interpolation. In one explanation, Huizhao distinguishes the two chapters as another’s practice according to the teaching resulting in a worldly fruit and the Buddha’s own receiving, upholding, and learning resulting in a supramundane fruit. In another, he connects both chapters back to protecting the realm and to the practice of circulating the sūtra. Both lines remain in the commentary.
Identification of Speaker and Listener
T665 first identifies King Good-Born as Śākyamuni and then Dharma Master Jewel-Accumulation as Buddha Immovable. The two old translations instead first identify Jewel-Darkness as Buddha Akṣobhya and then Good-Collection as the Śākya Sage. The order and names differ, while the transmitted identities correspond. Huizhao reads the speaker and listener alike as engaging in Dharma practice and thus attaining the fruit of buddhahood; Zhiyi, Zhili, and Jizang each develop the meanings of giving and wisdom, hearing and speaking, and cause and result on the basis of Good-Collection and Jewel-Darkness.
Carrying Forward
Zhiyi and Jizang explain the four-character recension of the Dharmakṣema line; Zhili’s Record on the Words and Phrases carries forward Zhiyi’s outlines; Huizhao analyzes Yijing’s seven-character recension passage by passage. Carrying forward is not found in forcing their wording into agreement, but in preserving each work separately. The same story of seeking the Dharma unfolds, in accordance with the translation on which each work relies, through the six perfections, giving and wisdom, hearing and speaking, offerings, and the attainments of cultivation and learning. Sūtra remains sūtra and commentary remains commentary. Alternate translations and alternate explanations can illuminate one another without replacing one another.
VIII. Placement of the Editions
- Base recension: T16n0665, The Sūtra of Golden Light, the Supreme King, fascicle nine; chapter title at 0444a15 and chapter body at 0444a16–0444c26. It has thirty-two seven-character stanzas and, after the verses, the present assembly’s vow to learn.
- First collated recension: T16n0663, Sūtra of Golden Light, Good-Collection, Chapter 12; chapter title at 0348a27 and chapter body at 0348a28–0349a28. It has sixty-four and a half four-character stanzas.
- Second collated recension: T16n0664, composite Sūtra of Golden Light, Good-Collection, Chapter 17; chapter title at 0391b10 and chapter body at 0391b11–0392b10. It has sixty-four four-character stanzas.
- Huizhao’s Commentary on the Sūtra of Golden Light, the Supreme King, T39n1788: principal commentary on this chapter at 0318a23–0319b24; the fascicle-six signature reads 「翻經沙門慧沼撰」—“composed by the scripture-translating śramaṇa Huizhao” 〔T39n1788 0318a22〕. Occurrences of the chapter title around 0181c, 0182c, and 0191c belong to tables of contents for earlier fascicles and are not treated as the beginning of the principal commentary on this chapter.
- Zhiyi’s Words and Phrases on the Sūtra of Golden Light, T39n1785: chapter heading at 0079a24 and line-by-line commentary beginning at 0079a25; the signatures naming the teacher and recorder of fascicle six stand at 0078b04–0078b05.
- Zhili’s Record on the Words and Phrases of the Sūtra of Golden Light, T39n1786: title and signature of fascicle five, second part, at 0145a16 and 0145a18; the outline for this chapter begins at 0148b10. This work explains the Words and Phrases and belongs to the line-by-line record layer.
- Zhili’s Supplementary Record on the Profound Meaning of the Sūtra of Golden Light, T39n1784: opening title and signature at 0012b03 and 0012b05. This work explains the Profound Meaning and contains no line-by-line commentary on this chapter.
- Zhiyi’s Profound Meaning of the Sūtra of Golden Light, T39n1783: profound-meaning layer, with no line-by-line passage on this chapter.
- Jizang’s Commentary on the Sūtra of Golden Light, T39n1787: commentary title and authorial signature at 0160a25 and 0160a27; the line-by-line passage on this chapter begins at 0170c04.