金光明最勝王經 諸天藥叉護持品第二十二
一部經以文字承載，為什麼需要諸天、藥叉、龍神、地神，甚至日月、星辰與風雨共同護持？
本品的回答，從一個人肯不肯好好聽開始。他先下定決心，除去雜念，收攝耳根；即使前路是一片大火，也不因艱難而放棄前往。諸天尚未現身，護持已先成為人的一個選擇：不讓這一次聞法，在散亂與畏縮中失落。
然後，高座被莊嚴得如蓮花，法師坐在上面如大龍安住。法要被說出、寫下、誦持，也要有人解明。即使法師離座，眾人仍可能在空座上看見法師、佛與菩薩的形像。說法的人走了，法所喚起的心仍未散去。
到這裡，護持才向四方與眾神展開。經文逐名點出多位天神、藥叉、龍王與天女的上首，也保留餘藥叉百千、無數天眾、無量諸天女、餘諸眷屬這樣不可盡名的大眾；有人護四方，有人在恐怖處守護，有人在睡眠與醒覺時不離。護持由具名者與大眾，在各自的位置上共同承擔。
而且，護者也因聽經而得到光明、歡喜與安樂。護持不是強者單向賜給弱者的庇蔭，而是一場共同受益的聞法：有人護經與持經者，經也使護者離開衰相。
護持最後深入大地，又仰向虛空。地味向上滋潤土地，苗稼成熟，花果繁盛，蓮池開敷；雲霧消散，日光遍照，星辰不失度，風雨各順其時。原來，一部經是否被護持，並不只看經文是否仍被保存，也看聞、說、寫、誦、持的人是否還在，並看它所到之處，能否長出安穩而有生機的世界。
所以，護法不是站在經外等待神力降臨。它從收回散亂的心開始，經過願意穿越的火、願意坐上的法座、願意記住的名字，最後讓人與天地一同回答：這部經，我願使它不斷。
A sūtra is carried in written words. Why, then, must gods, yakṣas, dragons, earth deities, and even the sun, moon, stars, winds, and rains protect it together?
This chapter’s answer begins with whether one person is willing to listen well. That person first makes a firm resolve, removes distracting thoughts, and gathers in the faculty of hearing. Even if the road ahead is a mass of fire, the person does not abandon the journey because it is difficult. Before the gods have appeared, protection has already become a human choice: not to let this occasion for hearing the Dharma be lost through distraction or fear.
Then the high seat is adorned like a lotus, and the Dharma teacher sits upon it like a great dragon at rest. The Dharma must be spoken, written, recited, and upheld, and someone must explain it. Even after the teacher leaves, people may still see the teacher, the Buddha, or bodhisattvas upon the empty seat. The person who taught has gone, yet the mind awakened by the Dharma has not dispersed.
Only then does protection expand into the four directions and among the divine hosts. The scripture individually names many leading gods, yakṣas, dragon kings, and goddesses, while preserving the innumerable assembly that cannot all be named: the other hundreds of thousands of yakṣas, countless divine hosts, measureless goddesses, and remaining retinues. Some protect the four directions, some guard people in frightening places, and some do not leave them in sleep or waking. Named protectors and the multitude bear the work together, each in their own place.
The protectors themselves obtain radiance, joy, and happiness by hearing the sūtra. Protection is not shelter bestowed in one direction by the strong upon the weak. It is a shared hearing from which all benefit: beings protect the sūtra and those who uphold it, while the sūtra frees the protectors from signs of decline.
Protection finally enters deep into the earth and rises toward empty space. The earth’s flavors rise to nourish the land, crops ripen, flowers and fruits flourish, and lotuses open in the ponds. Clouds and mist disperse, sunlight shines everywhere, the stars do not lose their measures, and winds and rain accord with the seasons. Whether a sūtra is protected therefore does not depend only on whether its text remains preserved. It also depends on whether people who hear, speak, write, recite, and uphold it remain, and whether a secure and living world can grow wherever it arrives.
Protecting the Dharma is therefore not standing outside the sūtra and waiting for spiritual power to descend. It begins by gathering in a distracted mind, passes through the fire one is willing to cross, the Dharma seat one is willing to occupy, and the names one is willing to remember, and finally lets human beings and the cosmos answer together: I am willing to keep this sūtra from being cut off.
唐義淨譯《金光明最勝王經》卷九〈諸天藥叉護持品第二十二〉· 大正藏 T16n0665〔起 T16 0444c29〕。段/行首〔T16 …〕＝大正藏頁·欄·行錨。
〔T16 0444c29〕爾時，世尊告大吉祥天女曰：「若有淨信善男子、善女人，欲於過去、未來、現在諸佛，以不可思議廣大微妙供養之具而為奉獻，及欲解了三世諸佛甚深行處，是人應當決定至心，隨是經王所在之處，城邑聚落或山澤中，廣為眾生敷演流布；其聽法者應除亂想，攝耳用心。」於時世尊，即為彼天及諸大眾說伽他曰：
〔T16 0445a08〕 「若欲於諸佛，不思議供養；
復了諸如來，甚深境界者。
若見演說此，最勝《金光明》；
應親詣彼方，至其所住處。
此經難思議，能生諸功德；
無邊大苦海，解脫諸有情。
我觀此經王，初中後皆善；
甚深不可測，譬喻無能比。
假使恒河沙，大地塵海水；
虛空諸山石，無能喻少分。
欲入深法界，應先聽是經；
法性之制底，甚深善安住。
於斯制底內，見我牟尼尊；
悅意妙音聲，演說斯經典。
由此俱胝劫，數量難思議；
生在人天中，常受勝妙樂。
若聽是經者，應作如是心；
我得不思議，無邊功德蘊。
假使大火聚，滿百踰繕那；
為聽此經王，直過無辭苦。
既至彼住處，得聞如是經；
能滅於罪業，及除諸惡夢。
惡星諸變怪，蠱道邪魅等；
得聞是經時，諸惡皆捨離。
應嚴勝高座，淨妙若蓮花；
法師處其上，猶如大龍坐。
於斯安坐已，說此甚深經；
書寫及誦持，并為解其義。
法師捨此座，往詣餘方所；
於此高座中，神通非一相。
或見法師像，猶在高座上；
或時見世尊，及以諸菩薩。
或作普賢像，或如妙吉祥；
或見慈氏尊，身處於高座。
或見希奇相，及以諸天像；
暫得覩容儀，忽然還不現。
成就諸吉祥，所作皆隨意；
功德悉圓滿，世尊如是說。
最勝有名稱，能滅諸煩惱；
他國賊皆除，戰時常得勝。
惡夢悉皆無，及消諸毒害；
所作三業罪，經力能除滅。
於此贍部洲，名稱咸充滿；
所有諸怨結，悉皆相捨離。
設有怨敵至，聞名便退散；
不假動兵戈，兩陣生歡喜。
梵王帝釋主，護世四天王；
及金剛藥叉，正了知大將；
無熱池龍王，及以娑揭羅；
緊那羅樂神，蘇羅金翅主；
大辯才天女，并大吉祥天；
斯等上首天，各領諸天眾，
常供養諸佛，法寶不思議，
恒生歡喜心，於經起恭敬。
斯等諸天眾，皆悉共思惟；
遍觀修福者，共作如是說：
『應觀此有情，咸是大福德；
善根精進力，當來生我天。
為聽甚深經，敬心來至此；
供養法制底，尊重正法故。
憐愍於眾生，而作大饒益；
於此深經典，能為法寶器。
入此法門者，能入於法性；
於此《金光明》，至心應聽受。
是人曾供養，無量百千佛；
由彼諸善根，得聞此經典。』
如是諸天主，天女大辯才；
并彼吉祥天，及以四王眾；
無數藥叉眾，勇猛有神通；
各於其四方，常來相擁護。
日月天帝釋，風水火諸神；
吠率怒大肩，閻羅辯才等；
一切諸護世，勇猛具威神；
擁護持經者，晝夜常不離。
大力藥叉王，那羅延自在；
正了知為首，二十八藥叉；
餘藥叉百千，神通有大力；
恒於恐怖處，常來護此人。
金剛藥叉王，并五百眷屬；
諸大菩薩眾，常來護此人。
〔T16 0446a01〕 寶王藥叉王，及以滿賢王；
曠野金毘羅，賓度羅黃色；
此等藥叉王，各五百眷屬；
見聽此經者，皆來共擁護。
彩軍揵闥婆，葦王常戰勝；
珠頸及青頸，并勃里沙王；
大最勝大黑，蘇跋拏鷄舍；
半之迦羊足，及以大婆伽；
小渠并護法，及以獼猴王；
針毛及日友，寶髮皆來護。
大渠諾拘羅，栴檀欲中勝；
舍羅及雪山，及以娑多山；
皆有大神通，雄猛具大力；
見持此經者，皆來相擁護。
阿那婆答多，及以娑揭羅；
目真𧫦羅葉，難陀小難陀；
於百千龍中，神通具威德；
共護持經人，晝夜常不離。
婆稚羅睺羅，毘摩質多羅；
母旨苫跋羅，大肩及歡喜；
及餘蘇羅王，并無數天眾；
大力有勇健，皆來護是人。
訶利底母神，五百藥叉眾；
於彼人睡覺，常來相擁護。
旃荼旃荼利，藥叉旃稚女；
昆帝拘吒齒，吸眾生精氣；
如是諸神眾，大力有神通；
常護持經者，晝夜恒不離。
上首辯才天，無量諸天女；
吉祥天為首，并餘諸眷屬；
此大地神女，果實園林神；
樹神江河神，制底諸神等；
如是諸天神，心生大歡喜；
彼皆來擁護，讀誦此經人。
見有持經者，增壽命色力；
威光及福德，妙相以莊嚴。
星宿現災變，困厄當此人；
夢見惡徵祥，皆悉令除滅。
此大地神女，堅固有威勢；
由此經力故，法味常充足。
地肥若流下，過百踰繕那；
地神令味上，滋潤於大地。
此地厚六十，八億踰繕那；
乃至金剛際，地味皆令上。
由聽此經王，獲大功德蘊；
能使諸天眾，悉蒙其利益。
復令諸天眾，威力有光明；
歡喜常安樂，捨離於衰相。
於此南洲內，林果苗稼神；
由此經威力，心常得歡喜。
苗實皆成就，處處有妙花；
果實並滋繁，充滿於大地。
所有諸果樹，及以眾園林；
悉皆生妙花，香氣常芬馥。
眾草諸樹木，咸出微妙花；
及生甘美果，隨處皆充遍。
於此贍部洲，無量諸龍女；
心生大歡喜，皆共入池中。
種植鉢頭摩，及以分陀利；
青白二蓮花，池中皆遍滿。
由此經威力，虛空淨無翳；
雲霧皆除遣，暝闇悉光明。
日出放千光，無垢焰清淨；
由此經王力，流暉遶四天。
此經威德力，資助於天子；
皆用贍部金，而作於宮殿。
日天子初出，見此洲歡喜；
常以大光明，周遍皆照曜。
於斯大地內，所有蓮花池；
日光照及時，無不盡開發。
於此贍部洲，田疇諸果藥；
悉皆令善熟，充滿於大地。
由此經威力，日月所照處；
星辰不失度，風雨皆順時。
遍此贍部洲，國土咸豐樂；
隨有此經處，殊勝倍餘方。
若此金光明，經典流布處；
有能講誦者，悉得如上福。」
爾時，大吉祥天女及諸天等，聞佛所說，皆大歡喜，於此經王及受持者，一心擁護，令無憂惱常得安樂。
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.
佛陀勸人至心聽聞、敷演這部經王；諸天、藥叉、龍神與大地諸神，隨之發起護持。
佛陀的囑咐
那時，世尊對大吉祥天女說：
『如果有具清淨信心的善男子、善女人，想用不可思議、廣大而微妙的供養具，奉獻給過去、未來、現在三世諸佛；又想了解三世諸佛甚深的行處，這個人就應當下定決心，以至誠而專注的心，隨著這部經王所在之處，不論是在城邑、聚落，或山林水澤之中，都為眾生廣為講說，使它流傳。前來聽法的人，應除去雜亂的念頭，收攝耳根，專心聽聞。』
於是世尊便為大吉祥天女和在場大眾說了以下七十九頌：
七十九頌
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如果想以不可思議的供養奉獻諸佛，又想明了諸如來甚深的境界；
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那麼，只要看見有人演說這部最勝《金光明》，就應親自前往那個地方，到達說法者所在之處。
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這部經不可思議，能生起種種功德，使一切有情從無邊的大苦海中得到解脫。
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我觀察這部經王，開始、中間、結尾都善妙；它深不可測，沒有任何譬喻足以相比。
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即使用恒河沙、大地微塵、海中之水、虛空、群山與岩石來作譬喻，也不能比出它的一小分。
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想進入甚深法界，應先聽聞這部經；這是法性的制底，甚深而安穩地住立。
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在這座制底之內，可以見到我牟尼世尊，以悅耳微妙的聲音演說這部經典。
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由於聽聞此經，在數量不可思議的俱胝劫中，生在人間、天上，常常享受殊勝微妙的安樂。
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聽聞這部經的人，應當生起這樣的心：『我已獲得不可思議、無量無邊的功德積聚。』
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即使廣達百踰繕那的地方全是熊熊火聚，為了聽聞這部經王，也要徑直穿越，不辭艱苦。
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到達經典所在之處，聽聞這樣的經之後，便能滅除罪業，也能消除種種惡夢。
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惡星、各種異常災變、蠱道與邪魅等，在聽聞這部經時，一切惡事都會離去。
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應莊嚴一座殊勝高座，使它潔淨美妙如蓮花；法師坐在座上，猶如大龍安坐。
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法師安坐之後，演說這部甚深經典，也教人書寫、誦念、受持，並為人解說其中義理。
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法師離開法座，前往其他地方之後，這座高座上仍可能出現不只一種神通景象。
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有時看見法師的形像仍坐在高座上；有時又看見世尊以及諸菩薩。
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有時所見如普賢菩薩，有時如妙吉祥菩薩，也有時看見慈氏尊安坐高座。
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有時還會看見希有奇特的景象與諸天形像；才短暫見到容貌儀相，隨即又消失不見。
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種種吉祥因而成就，所作之事皆能如意，功德全都圓滿；世尊如此宣說。
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此人能有最勝名聲，滅除種種煩惱；他國來犯的賊眾都被除去，交戰時常能得勝。
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一切惡夢都會消失，各種毒害也被消除；身、語、意三業所作的罪，由經力得以滅除。
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他的名聲遍滿整個贍部洲；所有彼此怨結，也都相互捨離。
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即使有怨敵前來，聽見名聲便會退散；不必動用兵器，兩方軍陣都能生起歡喜。
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大梵天王、帝釋天主、護世四天王、金剛藥叉與正了知大將；
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無熱池龍王、娑揭羅龍王、緊那羅樂神、蘇羅之主與金翅主；
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大辯才天女和大吉祥天，這些上首諸天，各自率領天眾；
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他們一向供養諸佛，知道法寶不可思議，心中常生歡喜，對這部經生起恭敬。
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這些天眾共同思量，遍觀一切修福的人，彼此這樣說：
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『應當看看這位有情，他確實具足大福德；由善根與精進之力，將來會生到我們天上。
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他為了聽聞甚深經典，懷著恭敬心來到這裡；他供養法的制底，正因為尊重正法。
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他憐愍眾生，為眾生作廣大饒益；面對這部甚深經典，他能成為承受法寶的器皿。
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進入這個法門的人，能進入法性；對於這部《金光明》，應當以至誠心聽聞受持。
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這個人過去曾供養無量百千諸佛；正由那些善根，今天才能聽聞這部經典。』
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這些諸天之主、大辯才天女、大吉祥天，以及四天王的眾屬；
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還有無數勇猛而具神通的藥叉眾，都從四方常來護衛這個人。
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日天、月天、帝釋，風神、水神、火神，吠率怒大肩、閻羅、辯才天等；
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一切護世者都勇猛而具威神，晝夜不離地擁護受持這部經的人。
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大力藥叉王、那羅延自在，以正了知為首的二十八藥叉；
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以及其餘百千藥叉，都有神通大力；每當這個人身處恐怖之地，他們便常來保護。
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金剛藥叉王和五百眷屬，以及諸大菩薩眾，也常來護衛這個人。
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寶王藥叉王、滿賢王、曠野、金毘羅、賓度羅、黃色；
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這些藥叉王各有五百眷屬；看見有人聽聞這部經，便都前來一同擁護。
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彩軍揵闥婆、葦王、常戰勝、珠頸、青頸，以及勃里沙王；
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大最勝、大黑、蘇跋拏鷄舍、半之迦羊足，以及大婆伽；
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小渠、護法、獼猴王、針毛、日友、寶髮，都會前來保護。
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大渠、諾拘羅、栴檀、欲中勝、舍羅、雪山，以及娑多山；
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他們都有大神通，雄猛而具大力；見到有人受持這部經，便都來共同擁護。
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阿那婆答多、娑揭羅、目真𧫦羅葉、難陀與小難陀；
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他們在百千龍眾中具足神通威德，共同守護持經之人，晝夜常不離開。
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婆稚、羅睺羅、毘摩質多羅、母旨、苫跋羅、大肩與歡喜；
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以及其餘蘇羅王和無數天眾，都有大力而勇健，一起前來守護這個人。
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訶利底母神和五百藥叉眾，在這個人睡眠或醒覺時，都常來擁護。
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旃荼、旃荼利、藥叉旃稚女與吸取眾生精氣的昆帝拘吒齒；
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這些神眾都有大力神通，晝夜不離，常常守護持經之人。
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以上首辯才天為首的無量天女，以吉祥天為首的眷屬；
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還有大地神女、果實神、園林神、樹神、江河神與制底諸神等；
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這些天神心生大歡喜，都會前來擁護讀誦這部經的人。
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他們看見受持這部經的人，便使其壽命、容色與體力增長，又以威光、福德和妙相莊嚴此人。
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即使星宿顯現災變，使此人陷入困厄，或在夢中見到不祥徵兆，也都能使之消除。
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這位大地神女堅固而有威勢；由這部經的力量，大地的法味常得充足。
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即使地中肥美滋味向下流過百踰繕那，地神也使它向上升起，滋潤大地。
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這片大地厚達六十八億踰繕那，直到金剛邊際，地神都使地味向上升起。
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由於聽聞這部經王而獲得廣大功德積聚，也能使所有天眾都蒙受利益。
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又使天眾威力增長、身有光明，常懷歡喜、安樂，捨離衰敗之相。
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在這南洲之內，林木神、果實神和苗稼神，都因這部經的威力而常生歡喜。
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禾苗和果實都能成熟，處處開出美妙花朵，果實繁盛滋長，遍滿大地。
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一切果樹和眾多園林，都生出美妙花朵，香氣常常芬芳馥郁。
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各種草木樹林都開出微妙花朵，也結出甘甜美果，隨處充滿。
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在這贍部洲中，無量龍女心生大歡喜，一同進入池水之中。
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她們種植鉢頭摩與分陀利，使青色、白色兩類蓮花遍滿池中。
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由這部經的威力，虛空清淨而沒有遮蔽；雲霧全被遣除，昏暗都轉為光明。
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太陽升起，放出千道清淨無垢的光焰；由這部經王的力量，日光環繞照耀四天。
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這部經的威德力資助日天子，使其宮殿都以贍部金建成。
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日天子初升時，看見這個洲而心生歡喜，常以廣大光明普遍照耀各處。
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這片大地上的所有蓮花池，只要日光及時照到，其中蓮花便全都開放。
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贍部洲的田地、各種果實與藥草，全都善能成熟，遍滿大地。
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由這部經的威力，在日月所照之處，星辰不偏離運行的度數，風雨也都合於時節。
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整個贍部洲的國土都豐饒安樂；凡有這部經所在之處，都比其他地方更加殊勝。
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凡是這部《金光明》經典流傳的地方，有人能夠講說、誦念，便都獲得上述福德。』
大眾一心擁護
那時，大吉祥天女和諸天等眾聽完佛陀所說，都非常歡喜。他們對這部經王和受持這部經的人，一心加以擁護，使其沒有憂愁苦惱，常得安樂。
The Buddha exhorts people to listen to and expound this king of sūtras with utmost sincerity. Gods, yakṣas, dragons, and the deities of the earth then arouse the resolve to protect and uphold it.
The Buddha’s Charge
At that time, the World-Honored One addressed the Great Auspicious Goddess:
“If a good man or good woman of pure faith wishes to present inconceivable, vast, and wondrous offerings to the buddhas of the past, future, and present, and also wishes to understand the profound sphere of practice of those buddhas, that person should make a firm resolve. Wherever this king of sūtras is found—in a city, village, mountain forest, or marsh—one should expound it widely for sentient beings and cause it to circulate, with an utterly sincere and concentrated mind. Those who come to hear the Dharma should remove distracting thoughts, gather in the faculty of hearing, and listen single-mindedly.”
The World-Honored One then spoke the following seventy-nine stanzas for the Great Auspicious Goddess and the assembly:
Seventy-Nine Stanzas
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If one wishes to present inconceivable offerings to the buddhas and wishes to understand the profound sphere of the tathāgatas,
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then whenever one sees someone expounding this supreme Golden Light, one should personally go to that place and approach the Dharma teacher.
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This sūtra is inconceivable. It produces many kinds of qualities and frees all sentient beings from the boundless ocean of great suffering.
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I observe that this king of sūtras is excellent at its beginning, middle, and end. Its depth cannot be fathomed, and no simile is sufficient to compare with it.
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Even the sands of the Ganges, the motes of the earth, the waters of the ocean, empty space, mountains, and rocks cannot represent even a small part of it.
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Those who wish to enter the profound dharma-realm should first hear this sūtra. It is a caitya of dharma-nature, standing profoundly and securely.
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Within this caitya one can see me, the Muni World-Honored One, expounding this scripture in a pleasing and wondrous voice.
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Through hearing this sūtra, throughout an inconceivable number of koṭis of kalpas one will be born among humans and gods and constantly enjoy excellent, wondrous happiness.
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A person who hears this sūtra should give rise to this thought: “I have obtained an inconceivable, measureless, and boundless accumulation of qualities.”
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Even if a place one hundred yojanas across were entirely filled with blazing fire, one should pass straight through it without shrinking from hardship in order to hear this king of sūtras.
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Upon reaching the place of the scripture and hearing such a sūtra, one can extinguish harmful actions and dispel every evil dream.
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Harmful stars, strange calamities, sorcery, and evil spirits—all such evils depart when this sūtra is heard.
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One should adorn a splendid high seat and make it pure and lovely as a lotus. The Dharma teacher sits upon it like a great dragon at rest.
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Once seated, the teacher expounds this profound scripture and teaches others to copy, recite, and uphold it, while explaining its meaning.
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After the teacher leaves the Dharma seat and travels elsewhere, more than one kind of spiritual manifestation may still appear upon that high seat.
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Sometimes the teacher’s image is seen still sitting there; sometimes the World-Honored One and bodhisattvas appear.
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Sometimes Samantabhadra Bodhisattva is seen, sometimes Mañjuśrī Bodhisattva, and sometimes Venerable Maitreya seated upon the high seat.
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At other times rare and wondrous scenes and forms of gods appear. Their countenances and bearing are visible only briefly, then vanish again.
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Many auspicious conditions are thereby fulfilled, every undertaking accords with one’s wish, and all qualities are perfected. Thus the World-Honored One has taught.
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This person gains the finest reputation and extinguishes many afflictions. Invading enemies from other realms are removed, and victory is constantly obtained in battle.
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Every evil dream disappears, every poison is dispelled, and transgressions committed through body, speech, and mind are extinguished through the sūtra’s power.
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This person’s reputation fills all Jambudvīpa, and every mutual enmity is abandoned.
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Even when hostile enemies approach, they withdraw upon hearing this reputation. Without weapons being raised, both armies give rise to joy.
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Great Brahmā, Lord Śakra, the Four Heavenly Kings who protect the world, the Vajra Yakṣa, and General Right Knowing;
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the dragon kings of Lake Anavatapta and Sāgara, the musical deities called kinnaras, the lord of the suras, and the lord of garuḍas;
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the Goddess of Great Eloquence and the Great Auspicious Goddess—these leading gods each bring their divine hosts.
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They have always made offerings to the buddhas, know the Dharma jewel to be inconceivable, constantly give rise to joy, and revere this sūtra.
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These divine hosts deliberate together, observe everywhere those who cultivate merit, and say to one another:
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“Look upon this sentient being. This person truly possesses great merit and, through roots of goodness and the power of diligence, will in the future be born in our heavens.
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“With a reverent heart, this person has come here to hear the profound scripture. This person offers to the caitya of Dharma precisely out of respect for the true Dharma.
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“This person takes pity on sentient beings and brings them vast benefit. Before this profound scripture, this person can become a vessel able to receive the Dharma jewel.
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“One who enters this Dharma gate can enter dharma-nature. This Golden Light should be heard and upheld with an utterly sincere mind.
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“This person formerly made offerings to measureless hundreds of thousands of buddhas. Through those very roots of goodness, this sūtra can be heard today.”
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These lords of the gods, the Goddess of Great Eloquence, the Great Auspicious Goddess, and the retinues of the Four Heavenly Kings,
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together with countless bold yakṣas who possess spiritual powers, constantly come from the four directions to protect this person.
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The gods of the sun and moon, Śakra, the deities of wind, water, and fire, Weishuinu Great-Shoulder, Yama, the Goddess of Eloquence, and the others—
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all these protectors of the world are bold and possess majestic spiritual power. By day and night, without departing, they protect those who uphold this sūtra.
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The mighty yakṣa kings, Nārāyaṇa the Masterful, and the twenty-eight yakṣas headed by Right Knowing,
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as well as the other hundreds of thousands of yakṣas, all possess great spiritual power. Whenever this person is in a frightening place, they constantly come to protect them.
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The Vajra Yakṣa King with five hundred attendants, together with the multitude of great bodhisattvas, constantly comes to protect this person.
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The yakṣa kings Treasure-King, Full and Worthy, Wilderness, Kumbhīra, Binduluo, and Yellow—
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each of these yakṣa kings has five hundred attendants. When they see someone hearing this sūtra, all come together to protect that person.
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Colorful-Army Gandharva, Reed-King, Ever-Victorious, Jewel-Neck, Blue-Neck, and King Bolisha;
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Great Most-Victorious, Great Black, Subanna Jishe, Banzhijia Goat-Foot, and Great Bhaga;
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Small Channel, Dharma-Protector, Monkey-King, Needle-Hair, Sun-Friend, and Jewel-Hair all come to protect.
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Great Channel, Nuojuluo, Sandalwood, Most-Victorious in Desire, Sheluo, Snow-Mountain, and Mount Suoduo—
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they all possess great spiritual powers, are bold and mighty, and come together to protect whoever upholds this sūtra.
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Anavatapta, Sāgara, Muzhenlinluoye, Nanda, and Lesser Nanda—
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among hundreds of thousands of dragons they possess spiritual power and majestic virtue. Together they guard those who uphold the sūtra, never leaving them by day or night.
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Bozhi, Rāhula, Vemacitra, Muzhi, Shanboluo, Great-Shoulder, and Joy,
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together with the other sura kings and countless divine hosts, are powerful and bold and come together to guard this person.
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The mother goddess Hārītī and five hundred yakṣas constantly come to protect this person, whether sleeping or awake.
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Caṇḍa, Caṇḍālī, the yakṣa woman Zhanzhi, and Kundi Juzhachi, who consume the vital energies of sentient beings—
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these divine hosts all possess mighty spiritual powers. Without leaving by day or night, they constantly guard those who uphold the sūtra.
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Measureless goddesses headed by the Goddess of Eloquence and the retinues headed by the Goddess of Auspiciousness,
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together with the earth goddess, fruit deities, garden deities, tree deities, river deities, and the deities of caityas—
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all these gods give rise to great joy and come to protect those who read and recite this sūtra.
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When they see someone upholding this sūtra, they increase that person’s lifespan, complexion, and bodily strength and adorn them with majestic radiance, merit, and wondrous marks.
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Even if the stars display calamities and bring the person hardship, or the person sees ominous signs in dreams, the gods cause them all to disappear.
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This earth goddess is firm and mighty. Through the power of this sūtra, the Dharma flavor of the earth is always abundant.
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Even if the earth’s fertile flavors flow downward for one hundred yojanas, the earth goddess causes them to rise again and nourish the land.
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This great earth is 6.8 billion yojanas thick, reaching the boundary of vajra. Throughout that depth, the earth goddess causes the earth’s flavors to rise.
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The vast accumulation of qualities obtained by hearing this king of sūtras also enables all the divine hosts to receive benefit.
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It increases the gods’ majestic power and bodily radiance, causes them constantly to possess joy and happiness, and frees them from signs of decline.
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Within this southern continent, forest deities, fruit deities, and crop deities constantly give rise to joy through the power of this sūtra.
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Crops and fruits ripen, wondrous flowers blossom everywhere, and fruits flourish and increase throughout the earth.
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All fruit trees and the many gardens produce wondrous flowers whose fragrances are constantly rich and sweet.
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Every grass, tree, and forest opens subtle, wondrous flowers and bears sweet, delicious fruit, filling every place.
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Within Jambudvīpa, measureless dragon maidens give rise to great joy and enter the ponds together.
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They plant padma and puṇḍarīka lotuses, filling the ponds with blue and white blossoms.
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Through the power of this sūtra, empty space becomes clear and unobstructed. Clouds and mist disperse, and darkness turns to light.
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When the sun rises, it releases a thousand pure and stainless rays. Through the power of this king of sūtras, its light circles and illuminates the four continents.
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The majestic power of this sūtra assists the divine son of the sun, causing his palace to be made entirely of Jambū gold.
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When the divine son of the sun first rises and sees this continent, he gives rise to joy and constantly illuminates every place with vast light.
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In every lotus pond upon this earth, when sunlight arrives at the proper time, all the lotuses open.
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The fields, fruits, and medicinal plants of Jambudvīpa all ripen well and fill the earth.
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Through the power of this sūtra, wherever the sun and moon shine, the stars do not depart from the measures of their courses, and winds and rains accord with the seasons.
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Every realm throughout Jambudvīpa becomes abundant and happy. Wherever this sūtra is found is more excellent than other places.
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Wherever this scripture of Golden Light circulates, those able to explain and recite it obtain all the qualities described above.”
The Assembly Protects with a Single Mind
At that time, the Great Auspicious Goddess and the multitudes of gods heard what the Buddha had said and rejoiced greatly. With a single mind they protected this king of sūtras and those who upheld it, freeing them from sorrow and suffering and causing them always to dwell in happiness.
護持一部經，從哪裡開始，又會抵達多遠？本品從一顆專注聽聞的心寫起，直到風雨、星辰與整片國土都進入護持的圖景。
護持先從一顆肯聽的心開始
世尊對大吉祥天女所說的第一件事，不是召集神眾，而是教人如何面對這部經。有人想以廣大微妙的供養奉獻三世諸佛，也想了解諸佛甚深的行處；經文便把這兩個願望引向一個具體行動：下定決心，至心前往經王所在之處。
那個地方不必局限於莊嚴殿堂。城邑、聚落、山林、水澤，只要經王在那裡，就可以為眾生敷演流布。經的所在，因人的弘傳而展開；聽法的人也不能只是身體到場，還要除去散亂的念頭，收攝耳根，用心聽聞。說者廣演，聽者攝心：開品先立的，正是這兩種可實行的姿態。
供養、求知、弘傳、聽聞，在開品長行中不是彼此隔絕的四件事。它們循著同一方向推進：對佛生敬，對法生求，對眾生願意敷演，對自己的心則肯加以收攝。諸天藥叉尚未登場以前，經文先寫人的決定與專注。
穿過火聚，不把聞法留給順境
偈頌先讚這部經不可思議，初、中、後皆善，其甚深不能用恒河沙、大地塵、海水、虛空、山石比出少分。想入甚深法界，應先聽聞此經；經文又以法性之制底為喻，說人在其中得見牟尼尊，以悅意妙音演說經典。
接著，聞法的決心被放到極端境況中衡量：縱使百踰繕那全成大火聚，也為聽經徑直穿過，不辭艱苦。這幅圖像不是舒適席上的讚語；它把聽聞寫成一種不因障難而退轉的行動。到達經典所在、得聞此經之後，經文明列罪業、惡夢、惡星、變怪、蠱道、邪魅等惡事離去。
火聚之前，是願不願意前往；火聚之後，是能不能真正聽聞。兩端都不離人的行動：在風險面前仍向法而行，是經文在諸天登場之前先寫下的一面。
高座空了，法的形像仍在
說法處要莊嚴高座，使之潔淨如蓮花；法師坐在上面，如大龍安住。坐定之後，不只口頭演說，也包括書寫、誦持與解義。經文在這裡把法的流布寫得很具體：聲音要說出，文字要寫下，經義要受持，也要向人解明。
法師離座而去，高座卻未必立刻回到空寂。大眾有時仍見法師像在座上，有時見世尊、諸菩薩，或見普賢、妙吉祥、慈氏與諸天形像；這些容儀短暫顯現，又忽然消失。高座上的人離開了，說法所引發的景象仍在眾人眼前延續。
本品沒有把瑞相停在驚奇。隨後列出的，是吉祥、所作如意、功德圓滿、名稱、滅煩惱、除賊、勝敵、消惡夢、除毒害、滅三業罪與捨離怨結。甚至怨敵聽名退散，兩陣不動兵戈而生歡喜。瑞相由看見形像，轉入身心、人際與世事的改變。
護持向四方與眾神展開
接下來的長列名號，是本品最鮮明的部分。梵王、帝釋、四天王、金剛藥叉、正了知大將、無熱池龍王、娑揭羅、緊那羅、蘇羅、金翅主、大辯才天女與大吉祥天先列為上首；他們各領天眾，常供養諸佛，對法寶與此經心生歡喜恭敬。
這些天眾觀看前來修福、聽經的人，說他具大福德，因善根與精進而來供養法的制底，尊重正法，憐愍眾生，能作法寶之器。他能聽聞此經，也被說成過去曾供養無量百千佛、已有善根。經文讓護者先看見被護者為何而來：他不是來索取庇護，而是來聽法、敬法、利益眾生。
護眾隨後向四方展開。日月、帝釋、風水火諸神、吠率怒大肩、閻羅、辯才等護世者，晝夜擁護持經人；大力藥叉王、那羅延自在、正了知及二十八藥叉，在恐怖處前來守護；金剛藥叉王、五百眷屬與諸大菩薩也加入其中。
名單沒有在幾個上首處停止。寶王、滿賢、曠野、金毘羅、賓度羅、黃色，各領五百眷屬；彩軍揵闥婆、葦王、常戰勝、珠頸、青頸、勃里沙、大最勝、大黑、蘇跋拏鷄舍、半之迦羊足、大婆伽、小渠、護法、獼猴王、針毛、日友、寶髮、大渠、諾拘羅、栴檀、欲中勝、舍羅、雪山與娑多山，也都依次出現。這些名字不被縮成一個籠統的『鬼神眾』，因為經文正用逐名點出的方式，使護持成為可被呼喚、可被記得的眾多關係。
龍眾有阿那婆答多、娑揭羅、目真𧫦羅葉、難陀、小難陀；蘇羅眾有婆稚、羅睺羅、毘摩質多羅、母旨、苫跋羅、大肩、歡喜及其餘蘇羅王。訶利底母神與五百藥叉，在人睡眠或醒覺時護持；旃荼、旃荼利、藥叉旃稚女、昆帝拘吒齒等神眾，也晝夜不離持經者。
最後又有以辯才天、吉祥天為首的天女與眷屬，以及大地神女、果實神、園林神、樹神、江河神、制底諸神。護持從天界、四方與恐怖處，延伸到人的睡覺與醒覺，再落到腳下的大地、園林、江河和制底。
護者也因聞法而得益
經文不只說諸天保護人，也明說諸天因聽聞經王而獲益。聽經所得的功德積聚，使諸天眾蒙受利益，威力增長、具有光明，常得歡喜安樂，捨離衰相。護持在這裡不是一方施與、另一方承受；聞法本身也使護者得到滋養。
持經者所得之益則逐項明列：壽命、容色、體力增長，威光、福德與妙相莊嚴；星宿所現災變、身處困厄、夢見惡兆，都得消除。此處所明的受益者，是持經者、因聽經得益的諸天，以及後文所說的講誦者。
從一個人，直到一片國土
護持再向地下深入。大地神女使法味充足；即使地中肥美滋味向下流過百踰繕那，也令其上升，滋潤大地，乃至金剛邊際。這幅圖像把經力與地味相連：人的聽聞與持誦不只留在心中，也在經文的敘述裡抵達土地深處。
接著是林果、苗稼、花香與甘美果實。林木神、果實神、苗稼神因經力歡喜；禾苗成熟，果實滋繁，果樹、園林、草木開花結果。龍女進入池中，種植鉢頭摩與分陀利，青白蓮花遍滿水面。大地的豐饒不是一句總稱，而由苗、果、花、香、草木、池水與蓮花逐項鋪開。
視線再從地面抬向虛空：虛空清淨，雲霧消散，昏暗轉明；太陽放出千光，流暉環繞四天，日天子的宮殿以贍部金而成。日光遍照，使蓮池開花、田疇果藥成熟；日月所照之處，星辰不失運行度數，風雨順時。
最後，整個贍部洲的國土豐饒安樂；有這部經流布之處，講說、誦念的人得到上述福德。品末，大吉祥天女及諸天聽完佛說，心生歡喜，對經王與受持者一心擁護，使其沒有憂惱、常得安樂。開品時那一顆決定、專注的聞法心，到此與諸天的一心擁護相接。
以唯識之眼：護持究竟護什麼？
以下是古德之鏡，不是經文自行作出的科判。慧沼釋『護持』時保存三種讀法：一是四眾持行、八部護行；二是住持正法，使經不斷滅；三是護持經典，也護持持經之人。他又把決定至心分疏為決定思、專念與勇猛不退，並把敷演與聽聞看成利他、自利二行；說者與聽者既可分看，也可作雙勸。這些解釋並存，不必刪成一義。
慧沼以福、智二行讀開品所願，又將七十九頌分成說聽二行、天神擁護、經之威力與總結。如此觀之，護持所護的不只是一卷文字：還護人能聽、能說、能書、能誦、能解義的相續，也護經典在城邑、聚落、山澤之中不斷流布。但這層義是疏家的鏡面，非經的自述；經文自身唯直說其事。
智顗以聞經為法的供養，從長行、偈頌一路看見勸修、禳災、靈瑞、威力、神眾護持與國土安樂；吉藏則以勸眾聽受、八部守護、具諸勝果三段貫通全品。知禮的逐文記仍以〈鬼神品〉科題承接《文句》，其玄義層又以法性與經之力用旁照護持。諸家角度並錄，不判一家的科段壓倒另一家。
這面古德之鏡讓『護持』顯出一條承衍線：先護聞法之心不散、不退，再護說、寫、誦、持、解義不斷，繼而護人與法的關係不墜，終至護法流通之處得以安穩。經中諸天、藥叉、龍神與大地諸神的名號，因而不是可以略去的裝飾；它們共同見證，法若要久住，必須有眾多生命在各自位置上歡喜承擔。
Where does protecting and upholding a sūtra begin, and how far does it reach? This chapter begins with a mind willing to listen attentively and continues until winds, rains, stars, and the entire realm enter the scene of protection.
Protection Begins with a Mind Willing to Listen
The first thing the World-Honored One tells the Great Auspicious Goddess is not to summon the divine hosts, but how a person should approach this sūtra. Someone wishes to present vast, wondrous offerings to the buddhas of the three times and to understand their profound sphere of practice. The scripture guides both aspirations toward one concrete act: make a firm resolve and go with utmost sincerity wherever the king of sūtras is found.
That place need not be restricted to a splendid hall. In cities, villages, mountains, forests, and marshes, wherever the king of sūtras is found, it can be expounded and circulated for sentient beings. The sūtra’s place opens through human transmission. Nor can listeners merely bring their bodies to the gathering. They must remove distracting thoughts, gather in the faculty of hearing, and listen attentively. The speaker expounds widely and the listener gathers the mind: these are the first two practicable postures established by the chapter.
Offering, seeking understanding, transmission, and hearing are not four isolated acts in the opening prose. They advance in one direction: reverence for the Buddha, seeking the Dharma, willingness to expound for sentient beings, and willingness to gather one’s own mind. Before the gods and yakṣas enter the scene, the scripture first writes the human decision and its concentration.
Passing through the Mass of Fire, Not Reserving Hearing for Favorable Conditions
The verses first praise the sūtra as inconceivable, excellent at its beginning, middle, and end, and so profound that the sands of the Ganges, the dust of the earth, ocean water, empty space, mountains, and rocks cannot represent even a small part. Those who wish to enter the profound dharma-realm should first hear it. The scripture also uses the caitya of dharma-nature as a simile, saying that within it one sees the Muni World-Honored One expounding the scripture in a pleasing and wondrous voice.
The determination to hear is then measured under an extreme condition. Even if one hundred yojanas were entirely a mass of fire, one should pass straight through it for the sake of hearing the sūtra without shrinking from hardship. This image is not praise uttered from a comfortable seat. It makes hearing an action that does not retreat before obstacles. Having reached the scripture and heard it, transgressions, evil dreams, harmful stars, portents, sorcery, and evil spirits are all said to depart.
Before the fire, the question is whether one is willing to go. Beyond the fire, it is whether one can truly hear. Both ends remain inseparable from human action. Turning toward the Dharma even in danger is the first aspect the scripture writes before the gods appear.
After the High Seat Is Empty, the Image of Dharma Remains
The place of teaching requires a high seat, adorned and pure as a lotus. The Dharma teacher sits upon it like a great dragon at rest. Once seated, the teacher does more than speak: the sūtra is copied, recited, upheld, and explained. The scripture writes the circulation of Dharma concretely. Its voice must be spoken, its words written, its meaning upheld, and its intent made clear to others.
When the teacher leaves, the high seat does not necessarily become empty at once. The assembly sometimes continues to see the teacher’s image, sometimes the World-Honored One and bodhisattvas, or Samantabhadra, Mañjuśrī, Maitreya, and forms of gods. These countenances appear briefly and suddenly disappear. The person upon the seat has left, yet the images awakened by the teaching continue before the assembly’s eyes.
The chapter does not let these auspicious signs end in astonishment. It next lists auspiciousness, success in undertakings, perfection of qualities, reputation, the extinction of afflictions, removal of enemies, victory in battle, dispelling of evil dreams and poison, extinction of transgressions through the three modes of action, and release from enmity. Even enemies withdraw on hearing the person’s name, and the two armies give rise to joy without raising weapons. The auspicious image becomes change within body, mind, relationships, and worldly affairs.
Protection Expands into the Four Directions and among the Divine Hosts
The long list of names that follows is the chapter’s most distinctive feature. Brahmā, Śakra, the Four Heavenly Kings, the Vajra Yakṣa, General Right Knowing, Anavatapta, Sāgara, kinnaras, suras, the garuḍa lord, the Goddess of Great Eloquence, and the Great Auspicious Goddess are first named as leaders. Each heads a divine host, has constantly made offerings to the buddhas, and gives rise to joy and reverence before the Dharma jewel and this sūtra.
These divine hosts observe people who come to cultivate merit and hear the sūtra. They say that such a person possesses great merit, comes through roots of goodness and diligence to offer at the caitya of Dharma, reveres the true Dharma, pities sentient beings, and can become a vessel of the Dharma jewel. The ability to hear the sūtra is also said to arise from offerings made to measureless hundreds of thousands of buddhas in the past. The scripture first lets the protectors see why the protected person has come. The person does not come to demand shelter, but to hear and honor the Dharma and benefit sentient beings.
The protectors then spread through the four directions. The sun, moon, Śakra, the deities of wind, water, and fire, Weishuinu Great-Shoulder, Yama, the Goddess of Eloquence, and the other world-protectors guard the sūtra-holder by day and night. Mighty yakṣa kings, Nārāyaṇa, Right Knowing, and the twenty-eight yakṣas protect the person in frightening places. The Vajra Yakṣa King, his five hundred attendants, and the great bodhisattvas join them.
The list does not stop with several leaders. Treasure-King, Full and Worthy, Wilderness, Kumbhīra, Binduluo, and Yellow each head five hundred attendants. Colorful-Army Gandharva, Reed-King, Ever-Victorious, Jewel-Neck, Blue-Neck, Bolisha, Great Most-Victorious, Great Black, Subanna Jishe, Banzhijia Goat-Foot, Great Bhaga, Small Channel, Dharma-Protector, Monkey-King, Needle-Hair, Sun-Friend, Jewel-Hair, Great Channel, Nuojuluo, Sandalwood, Most-Victorious in Desire, Sheluo, Snow-Mountain, and Mount Suoduo all appear in sequence. The names are not compressed into a generic 『鬼神眾』—“host of ghosts and spirits”—because the scripture makes protection a multitude of relations that can be invoked and remembered precisely by naming each one.
The dragons include Anavatapta, Sāgara, Muzhenlinluoye, Nanda, and Lesser Nanda. The suras include Bozhi, Rāhula, Vemacitra, Muzhi, Shanboluo, Great-Shoulder, Joy, and the other sura kings. The mother goddess Hārītī and five hundred yakṣas protect the person asleep or awake. Caṇḍa, Caṇḍālī, the yakṣa woman Zhanzhi, Kundi Juzhachi, and the other divine hosts likewise never depart from the sūtra-holder by day or night.
Finally come the goddesses and retinues headed by the Goddesses of Eloquence and Auspiciousness, together with the earth goddess, fruit, garden, tree, river, and caitya deities. Protection extends from heaven, the four directions, and frightening places into a person’s sleeping and waking, then descends to the earth, gardens, rivers, and caityas beneath their feet.
The Protectors Also Benefit by Hearing the Dharma
The scripture does not say only that the gods protect human beings. It states explicitly that the gods benefit from hearing this king of sūtras. The accumulation of qualities obtained through hearing causes the divine hosts to receive benefit, increase their majestic power and radiance, dwell constantly in joy and happiness, and abandon signs of decline. Here protection is not bestowed by one side and merely received by another. Hearing the Dharma itself nourishes the protectors.
The benefits to those who uphold the sūtra are likewise itemized: lifespan, complexion, and bodily strength increase; majestic radiance, merit, and wondrous marks adorn them; calamities shown by the stars, present hardship, and ominous dreams are all dispelled. The beneficiaries specified here are the sūtra-holders, the gods who benefit from hearing, and, later, those who explain and recite the scripture.
From One Person to an Entire Realm
Protection next reaches deep underground. The earth goddess makes the Dharma flavor abundant. Even if fertile flavors flow one hundred yojanas downward, she causes them to rise and nourish the earth all the way to the vajra boundary. The image links the sūtra’s power with the flavor of the earth: hearing and recitation do not remain only in the mind but, within the scripture’s account, reach the depths of the land.
Next come forests, fruits, crops, blossoms, fragrances, and sweet produce. Forest, fruit, and crop deities rejoice through the sūtra’s power. Crops ripen and fruits flourish; fruit trees, gardens, grasses, and forests flower and bear fruit. Dragon maidens enter the ponds and plant padma and puṇḍarīka lotuses until blue and white blossoms fill the water. The earth’s abundance is not left as a general label, but unfolds item by item through crops, fruit, flowers, fragrance, grasses, trees, ponds, and lotuses.
The gaze then rises from the earth toward empty space. Empty space clears, clouds and mist disperse, and darkness turns to light. The sun emits a thousand rays and its radiance circles the four continents; the palace of the divine son of the sun is made of Jambū gold. Sunlight causes lotuses to open and fields, fruits, and medicines to ripen. Wherever the sun and moon shine, the stars remain within the measures of their courses and winds and rains accord with the seasons.
Finally, every realm in Jambudvīpa becomes abundant and happy. Wherever this sūtra circulates, those who explain and recite it obtain the qualities described above. At the chapter’s end, the Great Auspicious Goddess and the divine hosts hear the Buddha, rejoice, and protect this king of sūtras and its upholders with a single mind, causing them to be free of sorrow and constantly happy. The firm and attentive mind that begins the chapter here meets the gods’ single-minded protection.
Through the Eye of Consciousness-Only: What Is Protection Protecting?
What follows is a mirror of the ancient masters, not a division made by the scripture itself. When explaining 『護持』—“protect and uphold”—Huizhao preserves three readings: the four assemblies practice and uphold, while the eight classes protect their practice; the true Dharma is maintained so that the scripture is not cut off; and both the scripture and the people who uphold it are protected. He further reads firm resolve and utmost sincerity as decisive reflection, concentrated recollection, and bold non-retreat, while taking expounding and hearing as practices benefiting others and oneself. Speakers and listeners can be considered separately, or both can be addressed by the exhortation. These explanations coexist and need not be reduced to one.
Huizhao reads the opening aspiration through the two practices of merit and wisdom and divides the seventy-nine stanzas into the two practices of speaking and hearing, protection by the gods, the sūtra’s majestic power, and the conclusion. From this angle, what protection guards is not only a written scroll. It also guards the continuity by which people can hear, speak, write, recite, uphold, and explain its meaning, and by which the scripture continues to circulate through cities, villages, mountains, and marshes. Yet this meaning belongs to the commentary’s mirror, not the scripture’s self-description; the scripture itself directly recounts the events.
Zhiyi regards hearing the sūtra as a Dharma offering and sees through prose and verse a progression of exhortation to practice, removal of calamity, auspicious signs, majestic power, protection by divine hosts, and peace throughout the realm. Jizang unifies the chapter under three divisions: encouraging the assembly to hear and receive, protection by the eight classes, and possession of excellent results. Zhili’s line-by-line record retains the section title “Ghosts and Spirits” from the Words and Phrases, while its doctrinal layer illuminates protection through dharma-nature and the sūtra’s functioning. The masters’ angles are recorded together without judging one division superior to another.
This ancient mirror reveals a line of carrying forward within 『護持』—“protect and uphold”: first protect the mind hearing the Dharma from distraction and retreat; then protect speaking, writing, reciting, upholding, and explaining from interruption; then protect the relation between people and Dharma from falling away; finally protect the places where Dharma circulates so they may remain secure. The names of the gods, yakṣas, dragons, and deities of the earth are therefore not decorations that may be omitted. Together they witness that if Dharma is to remain long in the world, many lives must joyfully bear responsibility in their own places.
考據Apparatus
本考據以義淨本 T665 品身為底本，並錄曇無讖本 T663、合部 T664、慧沼正疏及智顗、知禮、吉藏所傳。異譯與古德科釋各守本書層次，只傳錄，不裁其勝負。
一、品位與文勢
本品品題跨 0444c27–0444c28；品身自 0444c29 起，至 0447a01 真末行止。底本品身由一段對告長行、一段七十九頌伽他及一段眾願護長行組成，共一千七百三十九漢字；經文沒有另立小節，故本層亦不以科號切割經身。
慧沼開品即標「諸天藥叉護持品，三門分別。」〔T39n1788 0319b26〕，其正疏正文為 0319b26–0321c24。卷首 0181c、0182c、0191c 一帶不是本品正疏。就偈身，慧沼明記「總七十九頌，分之為四」〔T39n1788 0320b09〕：二十三頌說聽二行，四十一頌天神擁護，十四頌經力，末一頌總結說聽。此為疏家科判，不移作經自說。
底本的文勢由求聞而入護持：先勸決定至心、除亂攝耳，再示赴會、說經、高座瑞相，繼而列諸天、藥叉、龍、蘇羅及地神等護眾，最後展開壽命色力、地味、林果、池華、日月、星辰、風雨與國土之益，收於大吉祥天女及諸天一心擁護。
二、三譯同品與原字異存
同品邊界與對告名
| 本 | 品題 | 品身 | 對告眾 | 本品署記 |
|---|---|---|---|---|
| T16n0665 | 諸天藥叉護持品第二十二〔0444c27–0444c28〕 | 0444c29–0447a01 | 「世尊告大吉祥天女曰」〔T16n0665 0444c29〕 | 卷九譯署不在品身內 |
| T16n0663 | 鬼神品第十三〔0349a29〕 | 0349b01–0350c29 | 「佛告功德天」〔T16n0663 0349b01〕 | 本品不另出署記 |
| T16n0664 | 鬼神品第十八〔0392b11〕 | 0392b13–0394a10 | 「佛告功德天」〔T16n0664 0392b13〕 | 「北涼三藏曇無讖譯」〔T16n0664 0392b12〕 |
三本皆有此品，且二舊本題作〈鬼神品〉。對告名須依各本分列：T665 為大吉祥天女，T663、T664 為功德天。天眾列名處又見 T665 大辯才天女、大吉祥天〔0445b29〕，T663 大辯天神、功德天〔0349c16〕，T664 大辯天神、大功德〔0392c28〕；T664 的『大功德』不補作『功德天』。
T665 品末另有「爾時，大吉祥天女及諸天等」〔T16n0665 0446c21〕，兩舊本無直接結行。
連續神名序列全列
下表保留三本可按次序對位的全部名號簇；名界不同、一名多譯及單本獨有者均不強拆。
| 序列簇 | T665 | T663 | T664 |
|---|---|---|---|
| 制底見佛 | 於斯制底內，見我牟尼尊〔0445a20〕 | 即於是典，金光明中，而得見我，釋迦牟尼〔0349b17〕 | 即於是典，金光明中，而得見我，釋迦牟尼〔0392b29〕 |
| 高座所見 | 或時見世尊，及以諸菩薩。或作普賢像，或如妙吉祥；或見慈氏尊〔0445b10〕 | 或佛世尊，或見佛像、菩薩色像、普賢菩薩、文殊師利、彌勒大士〔0349b29〕 | 或佛世尊、或見佛像、菩薩色像、普賢菩薩、文殊師利、彌勒大士〔0392c12〕 |
| 上首天龍等 | 梵王帝釋主，護世四天王；及金剛藥叉，正了知大將；無熱池龍王，及以娑揭羅；緊那羅樂神，蘇羅金翅主；大辯才天女，并大吉祥天〔0445b25〕 | 大梵天王、三十三天、護世四王、金剛密迹、鬼神諸王、散脂大將、禪那英鬼，及緊那羅、阿耨達龍、娑竭羅王、阿脩羅王、迦樓羅王、大辯天神、及功德天〔0349c12〕 | 大梵天王、三十三天、護世四王、金剛密迹、鬼神諸王、散脂大將、禪那英鬼、及緊那羅、阿耨達龍、娑竭羅王、阿修羅王、迦樓羅王、大辯天神、及大功德〔0392c24〕 |
| 天女四王藥叉 | 如是諸天主，天女大辯才；并彼吉祥天，及以四王眾；無數藥叉眾〔0445c16〕 | 諸天神王，之所愛護，大辯功德、護世四王、無量鬼神，及諸力士〔0350a03〕 | 諸天神王，之所愛護；大辯功德、護世四王、無量鬼神、及諸力士〔0393a15〕 |
| 日月帝釋諸神 | 日月天帝釋，風水火諸神；吠率怒大肩，閻羅辯才等〔0445c20〕 | 釋提桓因，及日月天、閻摩羅王、風水諸神、違馱天神，及毘紐天、大辯天神，及自在天、火神等神〔0350a06〕 | 釋提桓因、及日、月天、閻摩羅王、風、水諸神、違馱天神、及毘紐天、大辯天神、及自在天、火神等神〔0393a17〕 |
| 大力藥叉眾 | 大力藥叉王，那羅延自在；正了知為首，二十八藥叉〔0445c24〕 | 大力鬼王、那羅延等，摩醯首羅、二十八部、諸鬼神等，散脂為首〔0350a10〕 | 大力鬼神、那羅延等、摩醯首羅、二十八部，諸鬼神等，散脂為首〔0393a21〕 |
| 金剛眾 | 金剛藥叉王，并五百眷屬；諸大菩薩眾〔0445c28〕 | 金剛密迹、大鬼神王，及其眷屬，五百徒黨，一切皆是，大菩薩等〔0350a13〕 | 金剛密迹、大鬼神王、及其眷屬，五百徒黨，一切皆是，大菩薩等〔0393a25〕 |
| 四藥叉王 | 寶王藥叉王，及以滿賢王；曠野金毘羅，賓度羅黃色〔0446a01〕 | 摩尼跋陀、大鬼神王、富那跋陀，及金毘羅、阿羅婆帝、賓頭盧伽、黃頭大神〔0350a16〕 | 摩尼跋陀、大鬼神王、富那跋陀、及金毘羅、阿羅婆帝、賓頭盧伽、黃頭大神〔0393a27〕 |
| 諸神長列 | 彩軍揵闥婆，葦王常戰勝；珠頸及青頸，并勃里沙王；大最勝大黑，蘇跋拏鷄舍；半之迦羊足，及以大婆伽；小渠并護法，及以獼猴王；針毛及日友，寶髮皆來護。大渠諾拘羅，栴檀欲中勝；舍羅及雪山，及以娑多山〔0446a05〕 | 質多斯那、阿脩羅王，及乾闥婆、那羅羅闍、祁那娑婆、摩尼乾陀，及尼揵陀、主雨大神、大飲食神、摩訶伽吒、金色髮神、半祁鬼神，及半攴羅、車鉢羅婆、有大威德，婆那利神、曇摩跋羅、摩竭婆羅、針髮鬼神、繡利蜜多、勒那翅奢、摩訶婆那，及軍陀遮、劍摩舍帝，復有大神，奢羅蜜帝、醯摩跋陀、薩多琦梨、多醯波醯、阿伽跋羅、支羅摩伽、央掘摩羅〔0350a20〕 | 質多斯那、阿修羅王、及乾闥婆、那羅羅闍、祁那沙婆、摩尼乾陀、及尼乾陀、主雨大神、大飲食神、摩呵伽吒、金色髮神、半祁鬼神、及半支羅、車鉢羅婆；有大威德，婆那利神、曇摩跋羅、摩竭婆羅、針髮鬼神、繡利密多、勒那翅奢、摩呵波那、及軍陀遮、劍摩舍帝；復有大神，奢羅蜜帝、醯摩跋陀、薩多琦黎〔0393b02〕 |
| 龍王眾 | 阿那婆答多，及以娑揭羅；目真𧫦羅葉，難陀小難陀〔0446a15〕 | 阿耨達龍、娑伽羅王、目真隣王、伊羅鉢王、難陀龍王、跋難陀王〔0350b04〕 | 阿耨達王、娑伽羅王、目真隣王、伊羅鉢王、難陀龍王、跋難陀王〔0393b14〕 |
| 蘇羅眾 | 婆稚羅睺羅，毘摩質多羅；母旨苫跋羅，大肩及歡喜；及餘蘇羅王〔0446a19〕 | 波利羅睺、阿脩羅王、毘摩質多，及以𫁸脂、睒摩利子、波訶梨子、佉羅騫陀，及以揵陀，是等皆是，阿脩羅王〔0350b08〕 | 波利羅睺、阿修羅王、毘摩質多、及以茂脂、睒摩梨子、波呵黎子、佉羅騫陀、及以揵陀，是等皆是，阿修羅王〔0393b18〕 |
| 鬼子母眾 | 訶利底母神，五百藥叉眾〔0446a23〕 | 訶利帝南、鬼子母等、及五百神〔0350b12〕 | 呵黎帝南、鬼子母等，及五百神〔0393b22〕 |
| 藥叉女眾 | 旃荼旃荼利，藥叉旃稚女；昆帝拘吒齒〔0446a25〕 | 旃陀旃陀、利大鬼神、女等鳩羅、鳩羅檀提〔0350b14〕 | 旃陀旃陀利、大鬼神女等、鳩羅鳩、羅檀提〔0393b24〕 |
| 天女地神 | 上首辯才天，無量諸天女；吉祥天為首，并餘諸眷屬；此大地神女，果實園林神；樹神江河神，制底諸神等〔0446a29〕 | 大辯天等，無量天女，功德天等，各與眷屬，地神堅牢，種植園林，果實大神〔0350b18〕 | 大辯天等、無量天女、功德天等，各與眷屬；地神堅牢、種殖園林、果實大神〔0393b27〕 |
二舊本逐字異存全表
此表固定取 T663 品身 0349b01–0350c29 與 T664 品身 0392b13–0394a10，排除品題、署記及標記，保留各本標點。兩字流逐字比較所得一百四十四個不等處全部列下；∅ 表該本無字。T665 為另一漢譯，不以這種機械差分冒充校勘異讀。
| 次 | 類型 | T663 loc | T663 原字 | T664 loc | T664 原字 |
|---|---|---|---|---|---|
| 1 | 刪除 | 0349b01 | ， | — | ∅ |
| 2 | 插入 | — | ∅ | 0392b14 | 、 |
| 3 | 插入 | — | ∅ | 0392b14 | 、 |
| 4 | 替換 | 0349b04 | 必 | 0392b16 | 畢 |
| 5 | 替換 | 0349b04 | ， | 0392b16 | —— |
| 6 | 插入 | — | ∅ | 0392b16 | 、 |
| 7 | 插入 | — | ∅ | 0392b17 | 、 |
| 8 | 插入 | — | ∅ | 0392b17 | 、 |
| 9 | 替換 | 0349b05 | ， | 0392b17 | —— |
| 10 | 插入 | — | ∅ | 0392b18 | ， |
| 11 | 刪除 | 0349b06 | ， | — | ∅ |
| 12 | 插入 | — | ∅ | 0392b20 | 、 |
| 13 | 替換 | 0349b10 | ； | 0392b22 | ， |
| 14 | 替換 | 0349b11 | ， | 0392b23 | 。 |
| 15 | 替換 | 0349b12 | 。 | 0392b24 | ， |
| 16 | 插入 | — | ∅ | 0392b24 | 、 |
| 17 | 插入 | — | ∅ | 0392b24 | 、 |
| 18 | 替換 | 0349b13 | ； | 0392b25 | 。 |
| 19 | 替換 | 0349b13 | 沙、 | 0392b25 | 河， |
| 20 | 替換 | 0349b16 | ， | 0392b28 | 。 |
| 21 | 替換 | 0349b19 | ， | 0392c02 | 。 |
| 22 | 替換 | 0349b20 | 。 | 0392c03 | ， |
| 23 | 替換 | 0349b22 | ； | 0392c05 | 。 |
| 24 | 替換 | 0349b23 | ， | 0392c06 | 、 |
| 25 | 替換 | 0349b25 | 、 | 0392c08 | ， |
| 26 | 替換 | 0349b25 | ， | 0392c08 | 、 |
| 27 | 替換 | 0349b26 | 、 | 0392c09 | ， |
| 28 | 替換 | 0349b27 | ， | 0392c10 | 、 |
| 29 | 插入 | — | ∅ | 0392c10 | 、 |
| 30 | 替換 | 0349b28 | 坐 | 0392c11 | 座 |
| 31 | 替換 | 0349b29 | ， | 0392c12 | 。 |
| 32 | 替換 | 0349b29 | ， | 0392c12 | 、 |
| 33 | 替換 | 0349c02 | ， | 0392c14 | 、 |
| 34 | 替換 | 0349c02 | 像； | 0392c14 | 色。 |
| 35 | 替換 | 0349c05 | 歎； | 0392c17 | 嘆。 |
| 36 | 插入 | — | ∅ | 0392c17 | 、 |
| 37 | 插入 | — | ∅ | 0392c18 | 賊 |
| 38 | 刪除 | 0349c06 | 賊 | — | ∅ |
| 39 | 替換 | 0349c08 | ， | 0392c20 | 、 |
| 40 | 替換 | 0349c09 | 。 | 0392c21 | ； |
| 41 | 替換 | 0349c11 | 習 | 0392c23 | 集 |
| 42 | 替換 | 0349c11 | ； | 0392c23 | ， |
| 43 | 替換 | 0349c14 | ， | 0392c26 | 、 |
| 44 | 替換 | 0349c16 | 脩 | 0392c28 | 修 |
| 45 | 插入 | — | ∅ | 0392c29 | 大 |
| 46 | 刪除 | 0349c17 | 天 | — | ∅ |
| 47 | 替換 | 0349c19 | ， | 0393a02 | 。 |
| 48 | 替換 | 0349c21 | 令 | 0393a04 | 今 |
| 49 | 替換 | 0349c21 | 。』 | 0393a04 | ， |
| 50 | 替換 | 0349c23 | ； | 0393a06 | 。 |
| 51 | 替換 | 0349c25 | ； | 0393a08 | 。 |
| 52 | 替換 | 0349c27 | ， | 0393a10 | 。 |
| 53 | 替換 | 0349c27 | 。 | 0393a10 | ， |
| 54 | 替換 | 0349c28 | ， | 0393a11 | 。 |
| 55 | 替換 | 0349c29 | 已 | 0393a12 | 以 |
| 56 | 替換 | 0349c29 | ； | 0393a12 | 。 |
| 57 | 替換 | 0350a03 | ， | 0393a15 | ； |
| 58 | 替換 | 0350a04 | ， | 0393a16 | 、 |
| 59 | 替換 | 0350a05 | 進 | 0393a17 | 勤 |
| 60 | 替換 | 0350a05 | ，令無災禍，永離諸苦。 | 0393a17 | ； |
| 61 | 替換 | 0350a06 | ， | 0393a17 | 、 |
| 62 | 插入 | — | ∅ | 0393a18 | 、 |
| 63 | 插入 | — | ∅ | 0393a18 | 、 |
| 64 | 替換 | 0350a07 | ， | 0393a19 | 、 |
| 65 | 替換 | 0350a08 | ， | 0393a19 | 、 |
| 66 | 替換 | 0350a10 | 。 | 0393a21 | ； |
| 67 | 替換 | 0350a10 | 王 | 0393a21 | 神 |
| 68 | 替換 | 0350a10 | ， | 0393a22 | 、 |
| 69 | 替換 | 0350a11 | 、 | 0393a22 | ， |
| 70 | 替換 | 0350a13 | 。 | 0393a24 | ； |
| 71 | 替換 | 0350a14 | ， | 0393a25 | 、 |
| 72 | 替換 | 0350a16 | 經 | 0393a27 | 法 |
| 73 | 替換 | 0350a16 | 。 | 0393a27 | ； |
| 74 | 替換 | 0350a17 | ， | 0393a28 | 、 |
| 75 | 替換 | 0350a20 | 。 | 0393b02 | ； |
| 76 | 替換 | 0350a20 | 脩 | 0393b03 | 修 |
| 77 | 替換 | 0350a20 | ， | 0393b03 | 、 |
| 78 | 替換 | 0350a21 | 娑 | 0393b04 | 沙 |
| 79 | 替換 | 0350a22 | ， | 0393b04 | 、 |
| 80 | 替換 | 0350a22 | 揵 | 0393b04 | 乾 |
| 81 | 替換 | 0350a23 | 訶 | 0393b05 | 呵 |
| 82 | 替換 | 0350a24 | ， | 0393b06 | 、 |
| 83 | 替換 | 0350a24 | 攴 | 0393b06 | 支 |
| 84 | 替換 | 0350a24 | 、 | 0393b07 | ； |
| 85 | 替換 | 0350a26 | 蜜 | 0393b09 | 密 |
| 86 | 替換 | 0350a27 | 訶婆 | 0393b09 | 呵波 |
| 87 | 替換 | 0350a27 | ， | 0393b09 | 、 |
| 88 | 替換 | 0350a28 | ， | 0393b10 | ； |
| 89 | 替換 | 0350a29 | 梨、多醯波醯、阿伽跋羅、支羅摩伽、央掘摩羅 | 0393b11 | 黎 |
| 90 | 替換 | 0350b03 | 經 | 0393b13 | 典 |
| 91 | 替換 | 0350b03 | 。 | 0393b13 | ； |
| 92 | 替換 | 0350b04 | 龍 | 0393b14 | 王 |
| 93 | 替換 | 0350b05 | 、 | 0393b15 | ， |
| 94 | 替換 | 0350b07 | 。 | 0393b17 | ； |
| 95 | 替換 | 0350b08 | 脩 | 0393b18 | 修 |
| 96 | 替換 | 0350b08 | ， | 0393b18 | 、 |
| 97 | 替換 | 0350b09 | 𫁸 | 0393b19 | 茂 |
| 98 | 替換 | 0350b09 | 利 | 0393b19 | 梨 |
| 99 | 替換 | 0350b09 | 訶梨 | 0393b19 | 呵黎 |
| 100 | 替換 | 0350b10 | ， | 0393b20 | 、 |
| 101 | 替換 | 0350b11 | 脩 | 0393b21 | 修 |
| 102 | 替換 | 0350b12 | 。訶利 | 0393b22 | ；呵黎 |
| 103 | 替換 | 0350b13 | 、 | 0393b23 | ， |
| 104 | 插入 | — | ∅ | 0393b24 | 、 |
| 105 | 替換 | 0350b14 | 。 | 0393b24 | ； |
| 106 | 插入 | — | ∅ | 0393b24 | 利 |
| 107 | 刪除 | 0350b15 | 利 | — | ∅ |
| 108 | 刪除 | 0350b15 | 、 | — | ∅ |
| 109 | 刪除 | 0350b15 | 鳩羅 | — | ∅ |
| 110 | 插入 | — | ∅ | 0393b25 | 鳩、羅 |
| 111 | 替換 | 0350b15 | ， | 0393b25 | 、 |
| 112 | 替換 | 0350b17 | 。 | 0393b27 | ； |
| 113 | 替換 | 0350b18 | ， | 0393b27 | 、 |
| 114 | 替換 | 0350b18 | ， | 0393b28 | 、 |
| 115 | 替換 | 0350b19 | ， | 0393b28 | ； |
| 116 | 替換 | 0350b19 | ， | 0393b29 | 、 |
| 117 | 替換 | 0350b19 | 植 | 0393b29 | 殖 |
| 118 | 替換 | 0350b19 | ， | 0393b29 | 、 |
| 119 | 替換 | 0350b23 | 、 | 0393c04 | ， |
| 120 | 插入 | — | ∅ | 0393c06 | 消 |
| 121 | 刪除 | 0350b25 | 盡 | — | ∅ |
| 122 | 替換 | 0350b26 | 分 | 0393c07 | 力 |
| 123 | 替換 | 0350b27 | ； | 0393c07 | 。 |
| 124 | 替換 | 0350b28 | ， | 0393c09 | 。 |
| 125 | 替換 | 0350b29 | 涌 | 0393c10 | 勇 |
| 126 | 替換 | 0350c02 | ， | 0393c11 | ； |
| 127 | 替換 | 0350c02 | 氣 | 0393c12 | 味 |
| 128 | 替換 | 0350c03 | 。 | 0393c13 | ； |
| 129 | 替換 | 0350c04 | ； | 0393c14 | 。 |
| 130 | 替換 | 0350c06 | ， | 0393c15 | ； |
| 131 | 替換 | 0350c08 | 斜 | 0393c18 | 邪 |
| 132 | 替換 | 0350c10 | ， | 0393c20 | 。 |
| 133 | 替換 | 0350c12 | ： | 0393c21 | ， |
| 134 | 替換 | 0350c13 | ； | 0393c23 | 。 |
| 135 | 替換 | 0350c15 | 徹 | 0393c24 | 澈 |
| 136 | 替換 | 0350c15 | ； | 0393c25 | 。 |
| 137 | 替換 | 0350c15 | 焰 | 0393c25 | 炎 |
| 138 | 替換 | 0350c18 | ， | 0393c28 | 、 |
| 139 | 替換 | 0350c21 | ； | 0394a02 | 。 |
| 140 | 插入 | — | ∅ | 0394a02 | 網 |
| 141 | 刪除 | 0350c22 | 網 | — | ∅ |
| 142 | 插入 | — | ∅ | 0394a05 | 、 |
| 143 | 替換 | 0350c28 | 讀 | 0394a08 | 講 |
| 144 | 插入 | — | ∅ | 0394a10 | 』 |
三、慧沼正疏：二十三段與並存解
正疏逐段索引
| 段 | 性質 | loc | 所釋 |
|---|---|---|---|
| 1 | 判 | 0319b26–0319c01 | 來意、持學與承前 |
| 2 | 判 | 0319c01–0319c16 | 釋品名與護持三解 |
| 3 | 判 | 0319c16–0319c21 | 四眾未明列之解難 |
| 4 | 牒 | 0319c22–0319c25 | 對告與福智二願 |
| 5 | 判 | 0319c25–0320a02 | 全品三段、福智二行 |
| 6 | 牒 | 0320a03–0320a04 | 決定至心與弘經處 |
| 7 | 判 | 0320a04–0320a15 | 加行、正行與勇猛不退 |
| 8 | 牒 | 0320a16–0320a17 | 敷演與專注聽法 |
| 9 | 判 | 0320a17–0320a23 | 說聽二行、十法行與供養 |
| 10 | 牒 | 0320a24–0320b09 | 前十二頌 |
| 11 | 判 | 0320b09–0320b24 | 七十九頌四分及聽法行 |
| 12 | 牒 | 0320b25–0320c08 | 演說十一頌 |
| 13 | 判 | 0320c08–0320c15 | 演說五分與十益 |
| 14 | 牒 | 0320c16–0321b01 | 天神護持至地味上升 |
| 15 | 判 | 0321b01–0321b24 | 四十一頌、六重護眾與名義 |
| 16 | 牒 | 0321b25–0321b27 | 諸天因聞經得益 |
| 17 | 判 | 0321b27–0321b28 | 護持所以 |
| 18 | 牒 | 0321b29–0321c15 | 林果池華至國土豐樂 |
| 19 | 判 | 0321c15–0321c19 | 十四頌八分 |
| 20 | 牒 | 0321c20–0321c21 | 一頌總結 |
| 21 | 判 | 0321c21 | 說聽所得功德 |
| 22 | 牒 | 0321c22–0321c24 | 大吉祥天女及諸天願護 |
| 23 | 判 | 0321c24 | 第三大段大眾願護 |
標作『經』的十段是慧沼所牒，只繫 T1788；T665 的經文另依本經錨。其餘十三段是慧沼判語。
同疏並存諸解
來意兼有正明持學與承前一解：「又釋成前〈護國品〉中能持經人及八部眾流通之行，故此品起。」〔T39n1788 0319b29〕
品名『護持』三解並錄：
- 「護即護行，持即持行，即勸四眾持、勸彼八部護。」〔T39n1788 0319c02〕
- 「又釋：即住持經令不斷滅，名之為護。」〔T39n1788 0319c06〕
- 「又釋：護持含其二義，護持於經、護持經者故。」〔T39n1788 0319c14〕
三說同存；疏末雖稱第三解盡理，本考據不代古德之外另判。疏對品末不明列四眾的解難，作「喜歡即含修行義也。」〔T39n1788 0319c20〕
『決定』除決定思外，又有「又決定者，即勇猛不退義。」〔T39n1788 0320a09〕。
『敷演／聽法』既可作久學利他、初學自利，亦有「或能說能聽二人雙勸。」〔T39n1788 0320a19〕；經卷所在與行經處又另收供養義：「又隨是經王所在之處，即舉有經卷及行經處，皆應供養，修供養行。」〔T39n1788 0320a20〕。以上各解不擇一。
護持所以，慧沼作「舉聽經人，影持說者。」〔T39n1788 0321b27〕；末十四頌又判為八重：「下十四頌讚經威力，有八」〔T39n1788 0321c15〕，依次為百穀豐美、池沼多華、空淨常明、日殿增耀、蓮隨日剖、果藥恒盈、風雨順時七耀依度及總結經力。
慧沼所傳名義
「吠率怒，那羅延天之異名，復形大故名大肩。第三次二頌復護聽人。金毘羅者，此云孔。賓度羅者，此云孔雀。第四次十二頌復護說經者。彩軍乾闥婆，以著彩衣為軍眾。葦王者，諸草神王，以珠貫頸。神項，頸青神。勃里沙婆此云牛，牛神王也。頌文窄故，略去婆字。蘇此云好，跋拏此云金，鷄舍此云髮，是好金髮鬼神。半之迦云五，即五神，神足似羊。大婆伽者，此大威德，小渠之神。諾𤘽羅者，正云鼠狼，神名也。舍羅，此云屋，山名，神依彼山，以山為名。娑多山者，此云堪倒。阿那婆答多，此云無熱惱。娑揭羅，此云醎海。目真，此云解脫。𧫦羅葉，即舊云伊蘭樹。婆稚，此云團圓。毘摩質多羅，此云綺畫。母旨，此云好。苫跋羅，此云食，亦非天名，亦云飲食神。訶利底鬼母，如前解。旃荼，男聲呼，藥叉。旃荼利，女聲呼。昆帝拘吒齒，即齒長包者是。」〔T39n1788 0321b07–0321b24〕
此段只傳慧沼名義，不以今人重構音名，也不改動底本的目真𧫦羅葉。
四、智顗、知禮、吉藏與玄義旁照
智顗《金光明經文句》T39n1785
智顗逐文疏在 0079b20–0080a12。其題名說明「此品通列一切天龍江海日月諸神。」〔T39n1785 0079b22〕，科為「文為二：一長行、二偈頌。」〔T39n1785 0079b27〕；對聞經供養的判語是「聽經是法之供養，諸供養中最為第一」〔T39n1785 0079c03〕。其偈再分六：圓妙勸修、禳災、靈瑞、威力、天龍鬼神護持及國土安樂。
知禮《金光明經文句記》T39n1786
本帙於此首次納入知禮逐文記。原 XML 在 0148c29 的逐品科題是「第三、〈鬼神品〉」〔T39n1786 0148c29〕，下接釋題；這是《文句》的逐文記，不是《玄義拾遺記》的玄義層。卷內其餘如散脂鬼神品互見之類，不冒充本品科題。
吉藏《金光明經疏》T39n1787
吉藏逐文疏在 0170c20–0171b01，開章作「此品明四眾聽受則有勝善，為鬼神所護，故從之受名。」〔T39n1787 0170c20〕。其全品分勸眾聽受、八部守護、具諸勝果三段；科判與智顗、慧沼並錄，不判孰勝。
知禮《金光明經玄義拾遺記》T39n1784
T1784 是釋《玄義》的玄義層，不列作逐文疏。三處旁照分別起於「諸天覆之等者」〔T39n1784 0014b16〕、「〈鬼神品〉兩言法性」〔T39n1784 0043a05〕及「三、明已下諸文。〈鬼神品〉云」〔T39n1784 0044c27〕；所論為護說聽者與土境、法性及經之力用。此書與 T1786 分書標層，不混稱知禮逐文記。
智顗、吉藏所釋皆隨二舊本共有品身止。T665 品末「爾時，大吉祥天女及諸天等」〔T16n0665 0446c21〕至 0447a01 的結行，無 T1785、T1787 逐文疏可直接繫，故明記其界，不虛列古德逐句覆蓋。
五、關鍵語與名相界線
『甚深行處』在經中是所欲解了者；慧沼以二空如解之，限屬疏義。『法性之制底』保留制底原名，慧沼以能詮顯法身釋之，也不改寫成經自說。『決定至心』依疏可見決定思、勇猛不退與專念三面；白話只取不退、專注之義，不另增玄解。
諸神名號各依 T665 原字傳錄。吠率怒大肩、蘇跋拏鷄舍、半之迦羊足等，不由今人正字化；龍名目真𧫦羅葉中的𧫦是底本品身唯一擴展漢字，亦不脫落。T663 的𫁸脂與 T664 的茂脂則各守其本。
本品品身 0444c29–0447a01 內沒有呪、咒、陀羅尼段，也沒有行內夾註或全形空格；故不虛立音寫清單。這一界線只限本品，不推及同經他品。
六、說聽、護持與國土之層次
三家科判呈現不同觀察面。智顗以長行、偈頌為總分，偈中從圓妙勸修一路至國土安樂；吉藏以勸眾聽受、八部守護、具諸勝果為三段；慧沼以略標勸、頌廣明、大眾願護為三大段，又將七十九頌分為二十三、四十一、十四、一。各家都是所傳科釋，不化約為單一框架。
經自身的次序仍可清楚看見：供養與求知引出決定聽聞；聽聞連於敷演、書寫、誦持、解義；護眾先護聞者、說者與持經者，諸天又因聽經而得利益；最後護持之相擴及地味、林果、光明、星度、風雨與國土。這一連鎖只依 T665 明文敘述，不把疏家科名倒灌入經。
七、互文與承衍
本品承前護國、無染著陀羅尼與流水等護生敘事之後，將護持轉成一幅由聞法者、說法者、持經者、天眾、藥叉、龍神、地神乃至風雨星辰共同成就的圖景；其後〈授記品〉另起，不以後品之事回填本品時序。
二舊本的〈鬼神品〉使智顗、吉藏逐文疏得有所繫；知禮 T1786 又續記智顗《文句》的逐品科釋。T665 改題〈諸天藥叉護持品〉並另具品末眾願護結行，慧沼則逐段疏釋至真末行。由此承衍，可同見題名、譯語與科判的傳承差異，而不必把任何一系裁成唯一讀法。
八、底本定位與傳錄原則
本層底本為 T16n0665 0444c29–0447a01；同品見證為 T16n0663 0349a29、0349b01–0350c29及 T16n0664 0392b11–0394a10；正疏為 T39n1788 0319b25–0321c24；逐文疏與逐文記分別為 T39n1785 0079b20–0080a12、T39n1786 0148c29 起及 T39n1787 0170c20–0171b01；T39n1784 三處只作玄義旁照。
引文皆各守其本；慧沼牒引不冒充 T665 原經。三譯差異、慧沼同疏並解與諸家科判完整並錄，不據此判定增刪、優劣或來源先後；梵語亦不取近現代校本補寫。
This apparatus takes the chapter body in Yijing’s T665 as its base text and also records Dharmakṣema’s T663, the composite T664, Huizhao’s principal commentary, and the transmissions of Zhiyi, Zhili, and Jizang. Alternate translations and the ancient masters’ doctrinal outlines each remain on the level of their own work; they are transmitted without adjudicating their relative standing.
I. Doctrinal-Outline Placement
The chapter title spans 0444c27–0444c28; the chapter body begins at 0444c29 and ends on the true final line at 0447a01. The base-text body consists of one prose address, a section of seventy-nine gāthā stanzas, and one prose passage in which the assembly vows to protect, totaling 1,739 Chinese characters. The sūtra establishes no separate subsections, so this layer likewise does not divide the scriptural body with outline numbers.
Huizhao opens the chapter by stating, 「諸天藥叉護持品，三門分別。」—“The chapter ‘Gods and Yakṣas Protect and Uphold’ is distinguished through three approaches” 〔T39n1788 0319b26〕. His principal commentary runs across 0319b26–0321c24. Passages around 0181c, 0182c, and 0191c at the opening of the fascicle are not the principal commentary on this chapter. Concerning the stanza body, Huizhao expressly records, 「總七十九頌，分之為四」—“There are seventy-nine stanzas in all, divided into four” 〔T39n1788 0320b09〕: twenty-three stanzas on the two practices of speaking and hearing, forty-one on protection by gods and spirits, fourteen on the power of the sūtra, and a final stanza summarizing speaking and hearing. This is the commentator’s doctrinal outline and is not moved into the scriptural layer as the sūtra’s own statement.
The movement of the base text proceeds from seeking to hear toward protection and upholding. It first exhorts decisive utmost sincerity, removal of distraction, and gathering in the faculty of hearing; it then presents going to the assembly, expounding the sūtra, and the auspicious signs upon the high seat. Next it lists the gods, yakṣas, dragons, suras, earth deities, and other protecting assemblies. Finally it unfolds benefits concerning lifespan, complexion, strength, the flavors of the earth, forests and fruits, pond flowers, sun and moon, stars, winds and rains, and the realm, concluding with the Great Auspicious Goddess and the gods protecting with a single mind.
II. Alternate Translations · Collation of the Three Translations
Shared Chapter Boundaries and the Addressee’s Name
| Recension | Chapter title | Chapter body | Assembly addressed | Attribution in this chapter |
|---|---|---|---|---|
| T16n0665 | Gods and Yakṣas Protect and Uphold, Chapter 22 〔0444c27–0444c28〕 | 0444c29–0447a01 | 「世尊告大吉祥天女曰」—“The World-Honored One addressed the Great Auspicious Goddess” 〔T16n0665 0444c29〕 | The fascicle-nine translator attribution lies outside the chapter body |
| T16n0663 | Ghosts and Spirits, Chapter 13 〔0349a29〕 | 0349b01–0350c29 | 「佛告功德天」—“The Buddha addressed the Deity of Merit” 〔T16n0663 0349b01〕 | No separate attribution occurs in this chapter |
| T16n0664 | Ghosts and Spirits, Chapter 18 〔0392b11〕 | 0392b13–0394a10 | 「佛告功德天」—“The Buddha addressed the Deity of Merit” 〔T16n0664 0392b13〕 | 「北涼三藏曇無讖譯」—“Translated by the Tripiṭaka Master Dharmakṣema of Northern Liang” 〔T16n0664 0392b12〕 |
All three recensions contain this chapter, while the two older recensions title it “Ghosts and Spirits.” The addressee’s name must be listed separately for each: T665 has the Great Auspicious Goddess, while T663 and T664 have the Deity of Merit. The lists of divine figures further give T665’s Goddess of Great Eloquence and Great Auspicious Goddess at 0445b29, T663’s Deity of Great Eloquence and Deity of Merit at 0349c16, and T664’s Deity of Great Eloquence and Great Merit at 0392c28. T664’s 『大功德』 is not supplemented to read 『功德天』.
T665 alone has the concluding line, 「爾時，大吉祥天女及諸天等」—“At that time, the Great Auspicious Goddess and the gods” 〔T16n0665 0446c21〕. Neither older recension has a directly corresponding concluding line.
Complete Continuous Sequence of Divine Names
The following table retains every cluster of names that can be aligned in sequence across the three recensions. Where name boundaries differ, one name has multiple translations, or a name is unique to one recension, the clusters are not forcibly divided.
| Sequence cluster | T665 | T663 | T664 |
|---|---|---|---|
| Seeing the Buddha in the caitya | 於斯制底內，見我牟尼尊—“Within this caitya, one sees me, the Muni” 〔0445a20〕 | 即於是典，金光明中，而得見我，釋迦牟尼—“Within this scripture of Golden Light, one comes to see me, Śākyamuni” 〔0349b17〕 | 即於是典，金光明中，而得見我，釋迦牟尼—“Within this scripture of Golden Light, one comes to see me, Śākyamuni” 〔0392b29〕 |
| Figures seen upon the high seat | 或時見世尊，及以諸菩薩。或作普賢像，或如妙吉祥；或見慈氏尊—“At times the World-Honored One and bodhisattvas, Samantabhadra, Mañjuśrī, or Venerable Maitreya are seen” 〔0445b10〕 | 或佛世尊，或見佛像、菩薩色像、普賢菩薩、文殊師利、彌勒大士—“the Buddha, a buddha image, bodhisattva images, Samantabhadra, Mañjuśrī, and the great being Maitreya” 〔0349b29〕 | 或佛世尊、或見佛像、菩薩色像、普賢菩薩、文殊師利、彌勒大士—“the Buddha, a buddha image, bodhisattva images, Samantabhadra, Mañjuśrī, and the great being Maitreya” 〔0392c12〕 |
| Leading gods, dragons, and others | 梵王帝釋主，護世四天王；及金剛藥叉，正了知大將；無熱池龍王，及以娑揭羅；緊那羅樂神，蘇羅金翅主；大辯才天女，并大吉祥天—“Brahmā, Lord Śakra, the Four Heavenly Kings, the Vajra Yakṣa, General Right Knowing, the dragon kings Anavatapta and Sāgara, kinnaras, the lords of suras and garuḍas, the Goddess of Great Eloquence, and the Great Auspicious Goddess” 〔0445b25〕 | 大梵天王、三十三天、護世四王、金剛密迹、鬼神諸王、散脂大將、禪那英鬼，及緊那羅、阿耨達龍、娑竭羅王、阿脩羅王、迦樓羅王、大辯天神、及功德天—“Great Brahmā, the Thirty-three, the Four World-Protecting Kings, the complete transmitted left-witness name cluster, kinnaras, Anavatapta, King Sāgara, the kings of asuras and garuḍas, the Deity of Great Eloquence, and the Deity of Merit” 〔0349c12〕 | 大梵天王、三十三天、護世四王、金剛密迹、鬼神諸王、散脂大將、禪那英鬼、及緊那羅、阿耨達龍、娑竭羅王、阿修羅王、迦樓羅王、大辯天神、及大功德—“Great Brahmā, the Thirty-three, the Four World-Protecting Kings, the complete transmitted right-witness name cluster, kinnaras, Anavatapta, King Sāgara, the kings of asuras and garuḍas, the Deity of Great Eloquence, and Great Merit” 〔0392c24〕 |
| Goddesses, Four Kings, and yakṣas | 如是諸天主，天女大辯才；并彼吉祥天，及以四王眾；無數藥叉眾—“the lords of gods, the Goddess of Great Eloquence, the Auspicious Goddess, the retinues of the Four Kings, and countless yakṣas” 〔0445c16〕 | 諸天神王，之所愛護，大辯功德、護世四王、無量鬼神，及諸力士—“protected by the divine kings: Great Eloquence, Merit, the Four World-Protecting Kings, measureless ghosts and spirits, and strongmen” 〔0350a03〕 | 諸天神王，之所愛護；大辯功德、護世四王、無量鬼神、及諸力士—“protected by the divine kings: Great Eloquence, Merit, the Four World-Protecting Kings, measureless ghosts and spirits, and strongmen” 〔0393a15〕 |
| Sun, moon, Śakra, and other deities | 日月天帝釋，風水火諸神；吠率怒大肩，閻羅辯才等—“the gods of sun and moon, Śakra, the deities of wind, water, and fire, Weishuinu Great-Shoulder, Yama, and Eloquence” 〔0445c20〕 | 釋提桓因，及日月天、閻摩羅王、風水諸神、違馱天神，及毘紐天、大辯天神，及自在天、火神等神—“Śakra, the gods of sun and moon, King Yama, deities of wind and water, and the remaining transmitted left-witness divine names through the fire deity” 〔0350a06〕 | 釋提桓因、及日、月天、閻摩羅王、風、水諸神、違馱天神、及毘紐天、大辯天神、及自在天、火神等神—“Śakra, the gods of sun and moon, King Yama, deities of wind and water, and the remaining transmitted right-witness divine names through the fire deity” 〔0393a17〕 |
| Host of mighty yakṣas | 大力藥叉王，那羅延自在；正了知為首，二十八藥叉—“the mighty yakṣa kings, Nārāyaṇa the Masterful, and the twenty-eight yakṣas headed by Right Knowing” 〔0445c24〕 | 大力鬼王、那羅延等，摩醯首羅、二十八部、諸鬼神等，散脂為首—“the mighty ghost-kings, Nārāyaṇa, the transmitted 摩醯首羅 and 散脂 forms, and the twenty-eight divisions of ghosts and spirits” 〔0350a10〕 | 大力鬼神、那羅延等、摩醯首羅、二十八部，諸鬼神等，散脂為首—“the mighty ghosts and spirits, Nārāyaṇa, the transmitted 摩醯首羅 and 散脂 forms, and the twenty-eight divisions of ghosts and spirits” 〔0393a21〕 |
| Vajra host | 金剛藥叉王，并五百眷屬；諸大菩薩眾—“the Vajra Yakṣa King, five hundred attendants, and the multitude of great bodhisattvas” 〔0445c28〕 | 金剛密迹、大鬼神王，及其眷屬，五百徒黨，一切皆是，大菩薩等—“Vajra Secret-Track, the great king of ghosts and spirits, his five hundred attendants, all of whom are great bodhisattvas” 〔0350a13〕 | 金剛密迹、大鬼神王、及其眷屬，五百徒黨，一切皆是，大菩薩等—“Vajra Secret-Track, the great king of ghosts and spirits, his five hundred attendants, all of whom are great bodhisattvas” 〔0393a25〕 |
| Four yakṣa kings | 寶王藥叉王，及以滿賢王；曠野金毘羅，賓度羅黃色—“the yakṣa kings Treasure-King, Full and Worthy, Wilderness, Kumbhīra, Binduluo, and Yellow” 〔0446a01〕 | 摩尼跋陀、大鬼神王、富那跋陀，及金毘羅、阿羅婆帝、賓頭盧伽、黃頭大神—“the complete left-witness sequence, retained verbatim from its first two transmitted names through the Great Yellow-Head Deity” 〔0350a16〕 | 摩尼跋陀、大鬼神王、富那跋陀、及金毘羅、阿羅婆帝、賓頭盧伽、黃頭大神—“the complete right-witness sequence, retained verbatim from its first two transmitted names through the Great Yellow-Head Deity” 〔0393a27〕 |
| Long sequence of deities | 彩軍揵闥婆，葦王常戰勝；珠頸及青頸，并勃里沙王；大最勝大黑，蘇跋拏鷄舍；半之迦羊足，及以大婆伽；小渠并護法，及以獼猴王；針毛及日友，寶髮皆來護。大渠諾拘羅，栴檀欲中勝；舍羅及雪山，及以娑多山—“Colorful-Army Gandharva, Reed-King, Ever-Victorious, Jewel-Neck, Blue-Neck, King Bolisha, Great Most-Victorious, Great Black, Subanna Jishe, Banzhijia Goat-Foot, Great Bhaga, Small Channel, Dharma-Protector, Monkey-King, Needle-Hair, Sun-Friend, Jewel-Hair, Great Channel, Nuojuluo, Sandalwood, Most-Victorious in Desire, Sheluo, Snow-Mountain, and Mount Suoduo” 〔0446a05〕 | 質多斯那、阿脩羅王，及乾闥婆、那羅羅闍、祁那娑婆、摩尼乾陀，及尼揵陀、主雨大神、大飲食神、摩訶伽吒、金色髮神、半祁鬼神，及半攴羅、車鉢羅婆、有大威德，婆那利神、曇摩跋羅、摩竭婆羅、針髮鬼神、繡利蜜多、勒那翅奢、摩訶婆那，及軍陀遮、劍摩舍帝，復有大神，奢羅蜜帝、醯摩跋陀、薩多琦梨、多醯波醯、阿伽跋羅、支羅摩伽、央掘摩羅—“the complete transmitted left-witness sequence, retained without modern reconstruction or division” 〔0350a20〕 | 質多斯那、阿修羅王、及乾闥婆、那羅羅闍、祁那沙婆、摩尼乾陀、及尼乾陀、主雨大神、大飲食神、摩呵伽吒、金色髮神、半祁鬼神、及半支羅、車鉢羅婆；有大威德，婆那利神、曇摩跋羅、摩竭婆羅、針髮鬼神、繡利密多、勒那翅奢、摩呵波那、及軍陀遮、劍摩舍帝；復有大神，奢羅蜜帝、醯摩跋陀、薩多琦黎—“the complete transmitted right-witness sequence, retained without modern reconstruction or division” 〔0393b02〕 |
| Dragon kings | 阿那婆答多，及以娑揭羅；目真𧫦羅葉，難陀小難陀—“Anavatapta, Sāgara, Muzhenlinluoye, Nanda, and Lesser Nanda” 〔0446a15〕 | 阿耨達龍、娑伽羅王、目真隣王、伊羅鉢王、難陀龍王、跋難陀王—“the complete left-witness dragon sequence, with each transmitted name-form retained verbatim” 〔0350b04〕 | 阿耨達王、娑伽羅王、目真隣王、伊羅鉢王、難陀龍王、跋難陀王—“the complete right-witness dragon sequence, with each transmitted name-form retained verbatim” 〔0393b14〕 |
| Sura host | 婆稚羅睺羅，毘摩質多羅；母旨苫跋羅，大肩及歡喜；及餘蘇羅王—“Bozhi, Rāhula, Vemacitra, Muzhi, Shanboluo, Great-Shoulder, Joy, and the other sura kings” 〔0446a19〕 | 波利羅睺、阿脩羅王、毘摩質多，及以𫁸脂、睒摩利子、波訶梨子、佉羅騫陀，及以揵陀，是等皆是，阿脩羅王—“the complete left-witness asura sequence, including the transmitted form 𫁸脂, retained without normalization” 〔0350b08〕 | 波利羅睺、阿修羅王、毘摩質多、及以茂脂、睒摩梨子、波呵黎子、佉羅騫陀、及以揵陀，是等皆是，阿修羅王—“the complete right-witness asura sequence, including the transmitted form 茂脂, retained without normalization” 〔0393b18〕 |
| Mother of ghost-children and her host | 訶利底母神，五百藥叉眾—“the mother goddess Hārītī and five hundred yakṣas” 〔0446a23〕 | 訶利帝南、鬼子母等、及五百神—“the transmitted left-witness Hārītī form, the Mother of Ghost-Children, and five hundred spirits” 〔0350b12〕 | 呵黎帝南、鬼子母等，及五百神—“the transmitted right-witness Hārītī form, the Mother of Ghost-Children, and five hundred spirits” 〔0393b22〕 |
| Yakṣa women | 旃荼旃荼利，藥叉旃稚女；昆帝拘吒齒—“Caṇḍa, Caṇḍālī, the yakṣa woman Zhanzhi, and Kundi Juzhachi” 〔0446a25〕 | 旃陀旃陀、利大鬼神、女等鳩羅、鳩羅檀提—“the complete transmitted left-witness cluster of female and spirit names” 〔0350b14〕 | 旃陀旃陀利、大鬼神女等、鳩羅鳩、羅檀提—“the complete transmitted right-witness cluster of female and spirit names” 〔0393b24〕 |
| Goddesses and deities of the earth | 上首辯才天，無量諸天女；吉祥天為首，并餘諸眷屬；此大地神女，果實園林神；樹神江河神，制底諸神等—“measureless goddesses headed by Eloquence, retinues headed by Auspiciousness, the earth goddess, and fruit, garden, tree, river, and caitya deities” 〔0446a29〕 | 大辯天等，無量天女，功德天等，各與眷屬，地神堅牢，種植園林，果實大神—“Great Eloquence, measureless goddesses, the Deity of Merit and their retinues, the earth deity Firm and Steadfast, and deities of planting, gardens, and fruit” 〔0350b18〕 | 大辯天等、無量天女、功德天等，各與眷屬；地神堅牢、種殖園林、果實大神—“Great Eloquence, measureless goddesses, the Deity of Merit and their retinues, the earth deity Firm and Steadfast, and deities of planting, gardens, and fruit” 〔0393b27〕 |
Complete Table of Distinct Original Graphs in the Two Older Recensions
This table fixes its windows as the chapter body at 0349b01–0350c29 in T663 and the chapter body at 0392b13–0394a10 in T664, excludes the chapter titles, attribution, and markup, and retains the punctuation of each recension. All 144 unequal events found by character-by-character comparison of the two streams are listed below; ∅ means that the recension has no character at that position. T665 is a separate Chinese translation and is not passed off as a set of collation variants produced by this mechanical difference.
| No. | Type | T663 loc | Original in T663 | T664 loc | Original in T664 |
|---|---|---|---|---|---|
| 1 | Deletion | 0349b01 | ， | — | ∅ |
| 2 | Insertion | — | ∅ | 0392b14 | 、 |
| 3 | Insertion | — | ∅ | 0392b14 | 、 |
| 4 | Substitution | 0349b04 | 必 | 0392b16 | 畢 |
| 5 | Substitution | 0349b04 | ， | 0392b16 | —— |
| 6 | Insertion | — | ∅ | 0392b16 | 、 |
| 7 | Insertion | — | ∅ | 0392b17 | 、 |
| 8 | Insertion | — | ∅ | 0392b17 | 、 |
| 9 | Substitution | 0349b05 | ， | 0392b17 | —— |
| 10 | Insertion | — | ∅ | 0392b18 | ， |
| 11 | Deletion | 0349b06 | ， | — | ∅ |
| 12 | Insertion | — | ∅ | 0392b20 | 、 |
| 13 | Substitution | 0349b10 | ； | 0392b22 | ， |
| 14 | Substitution | 0349b11 | ， | 0392b23 | 。 |
| 15 | Substitution | 0349b12 | 。 | 0392b24 | ， |
| 16 | Insertion | — | ∅ | 0392b24 | 、 |
| 17 | Insertion | — | ∅ | 0392b24 | 、 |
| 18 | Substitution | 0349b13 | ； | 0392b25 | 。 |
| 19 | Substitution | 0349b13 | 沙、 | 0392b25 | 河， |
| 20 | Substitution | 0349b16 | ， | 0392b28 | 。 |
| 21 | Substitution | 0349b19 | ， | 0392c02 | 。 |
| 22 | Substitution | 0349b20 | 。 | 0392c03 | ， |
| 23 | Substitution | 0349b22 | ； | 0392c05 | 。 |
| 24 | Substitution | 0349b23 | ， | 0392c06 | 、 |
| 25 | Substitution | 0349b25 | 、 | 0392c08 | ， |
| 26 | Substitution | 0349b25 | ， | 0392c08 | 、 |
| 27 | Substitution | 0349b26 | 、 | 0392c09 | ， |
| 28 | Substitution | 0349b27 | ， | 0392c10 | 、 |
| 29 | Insertion | — | ∅ | 0392c10 | 、 |
| 30 | Substitution | 0349b28 | 坐 | 0392c11 | 座 |
| 31 | Substitution | 0349b29 | ， | 0392c12 | 。 |
| 32 | Substitution | 0349b29 | ， | 0392c12 | 、 |
| 33 | Substitution | 0349c02 | ， | 0392c14 | 、 |
| 34 | Substitution | 0349c02 | 像； | 0392c14 | 色。 |
| 35 | Substitution | 0349c05 | 歎； | 0392c17 | 嘆。 |
| 36 | Insertion | — | ∅ | 0392c17 | 、 |
| 37 | Insertion | — | ∅ | 0392c18 | 賊 |
| 38 | Deletion | 0349c06 | 賊 | — | ∅ |
| 39 | Substitution | 0349c08 | ， | 0392c20 | 、 |
| 40 | Substitution | 0349c09 | 。 | 0392c21 | ； |
| 41 | Substitution | 0349c11 | 習 | 0392c23 | 集 |
| 42 | Substitution | 0349c11 | ； | 0392c23 | ， |
| 43 | Substitution | 0349c14 | ， | 0392c26 | 、 |
| 44 | Substitution | 0349c16 | 脩 | 0392c28 | 修 |
| 45 | Insertion | — | ∅ | 0392c29 | 大 |
| 46 | Deletion | 0349c17 | 天 | — | ∅ |
| 47 | Substitution | 0349c19 | ， | 0393a02 | 。 |
| 48 | Substitution | 0349c21 | 令 | 0393a04 | 今 |
| 49 | Substitution | 0349c21 | 。』 | 0393a04 | ， |
| 50 | Substitution | 0349c23 | ； | 0393a06 | 。 |
| 51 | Substitution | 0349c25 | ； | 0393a08 | 。 |
| 52 | Substitution | 0349c27 | ， | 0393a10 | 。 |
| 53 | Substitution | 0349c27 | 。 | 0393a10 | ， |
| 54 | Substitution | 0349c28 | ， | 0393a11 | 。 |
| 55 | Substitution | 0349c29 | 已 | 0393a12 | 以 |
| 56 | Substitution | 0349c29 | ； | 0393a12 | 。 |
| 57 | Substitution | 0350a03 | ， | 0393a15 | ； |
| 58 | Substitution | 0350a04 | ， | 0393a16 | 、 |
| 59 | Substitution | 0350a05 | 進 | 0393a17 | 勤 |
| 60 | Substitution | 0350a05 | ，令無災禍，永離諸苦。 | 0393a17 | ； |
| 61 | Substitution | 0350a06 | ， | 0393a17 | 、 |
| 62 | Insertion | — | ∅ | 0393a18 | 、 |
| 63 | Insertion | — | ∅ | 0393a18 | 、 |
| 64 | Substitution | 0350a07 | ， | 0393a19 | 、 |
| 65 | Substitution | 0350a08 | ， | 0393a19 | 、 |
| 66 | Substitution | 0350a10 | 。 | 0393a21 | ； |
| 67 | Substitution | 0350a10 | 王 | 0393a21 | 神 |
| 68 | Substitution | 0350a10 | ， | 0393a22 | 、 |
| 69 | Substitution | 0350a11 | 、 | 0393a22 | ， |
| 70 | Substitution | 0350a13 | 。 | 0393a24 | ； |
| 71 | Substitution | 0350a14 | ， | 0393a25 | 、 |
| 72 | Substitution | 0350a16 | 經 | 0393a27 | 法 |
| 73 | Substitution | 0350a16 | 。 | 0393a27 | ； |
| 74 | Substitution | 0350a17 | ， | 0393a28 | 、 |
| 75 | Substitution | 0350a20 | 。 | 0393b02 | ； |
| 76 | Substitution | 0350a20 | 脩 | 0393b03 | 修 |
| 77 | Substitution | 0350a20 | ， | 0393b03 | 、 |
| 78 | Substitution | 0350a21 | 娑 | 0393b04 | 沙 |
| 79 | Substitution | 0350a22 | ， | 0393b04 | 、 |
| 80 | Substitution | 0350a22 | 揵 | 0393b04 | 乾 |
| 81 | Substitution | 0350a23 | 訶 | 0393b05 | 呵 |
| 82 | Substitution | 0350a24 | ， | 0393b06 | 、 |
| 83 | Substitution | 0350a24 | 攴 | 0393b06 | 支 |
| 84 | Substitution | 0350a24 | 、 | 0393b07 | ； |
| 85 | Substitution | 0350a26 | 蜜 | 0393b09 | 密 |
| 86 | Substitution | 0350a27 | 訶婆 | 0393b09 | 呵波 |
| 87 | Substitution | 0350a27 | ， | 0393b09 | 、 |
| 88 | Substitution | 0350a28 | ， | 0393b10 | ； |
| 89 | Substitution | 0350a29 | 梨、多醯波醯、阿伽跋羅、支羅摩伽、央掘摩羅 | 0393b11 | 黎 |
| 90 | Substitution | 0350b03 | 經 | 0393b13 | 典 |
| 91 | Substitution | 0350b03 | 。 | 0393b13 | ； |
| 92 | Substitution | 0350b04 | 龍 | 0393b14 | 王 |
| 93 | Substitution | 0350b05 | 、 | 0393b15 | ， |
| 94 | Substitution | 0350b07 | 。 | 0393b17 | ； |
| 95 | Substitution | 0350b08 | 脩 | 0393b18 | 修 |
| 96 | Substitution | 0350b08 | ， | 0393b18 | 、 |
| 97 | Substitution | 0350b09 | 𫁸 | 0393b19 | 茂 |
| 98 | Substitution | 0350b09 | 利 | 0393b19 | 梨 |
| 99 | Substitution | 0350b09 | 訶梨 | 0393b19 | 呵黎 |
| 100 | Substitution | 0350b10 | ， | 0393b20 | 、 |
| 101 | Substitution | 0350b11 | 脩 | 0393b21 | 修 |
| 102 | Substitution | 0350b12 | 。訶利 | 0393b22 | ；呵黎 |
| 103 | Substitution | 0350b13 | 、 | 0393b23 | ， |
| 104 | Insertion | — | ∅ | 0393b24 | 、 |
| 105 | Substitution | 0350b14 | 。 | 0393b24 | ； |
| 106 | Insertion | — | ∅ | 0393b24 | 利 |
| 107 | Deletion | 0350b15 | 利 | — | ∅ |
| 108 | Deletion | 0350b15 | 、 | — | ∅ |
| 109 | Deletion | 0350b15 | 鳩羅 | — | ∅ |
| 110 | Insertion | — | ∅ | 0393b25 | 鳩、羅 |
| 111 | Substitution | 0350b15 | ， | 0393b25 | 、 |
| 112 | Substitution | 0350b17 | 。 | 0393b27 | ； |
| 113 | Substitution | 0350b18 | ， | 0393b27 | 、 |
| 114 | Substitution | 0350b18 | ， | 0393b28 | 、 |
| 115 | Substitution | 0350b19 | ， | 0393b28 | ； |
| 116 | Substitution | 0350b19 | ， | 0393b29 | 、 |
| 117 | Substitution | 0350b19 | 植 | 0393b29 | 殖 |
| 118 | Substitution | 0350b19 | ， | 0393b29 | 、 |
| 119 | Substitution | 0350b23 | 、 | 0393c04 | ， |
| 120 | Insertion | — | ∅ | 0393c06 | 消 |
| 121 | Deletion | 0350b25 | 盡 | — | ∅ |
| 122 | Substitution | 0350b26 | 分 | 0393c07 | 力 |
| 123 | Substitution | 0350b27 | ； | 0393c07 | 。 |
| 124 | Substitution | 0350b28 | ， | 0393c09 | 。 |
| 125 | Substitution | 0350b29 | 涌 | 0393c10 | 勇 |
| 126 | Substitution | 0350c02 | ， | 0393c11 | ； |
| 127 | Substitution | 0350c02 | 氣 | 0393c12 | 味 |
| 128 | Substitution | 0350c03 | 。 | 0393c13 | ； |
| 129 | Substitution | 0350c04 | ； | 0393c14 | 。 |
| 130 | Substitution | 0350c06 | ， | 0393c15 | ； |
| 131 | Substitution | 0350c08 | 斜 | 0393c18 | 邪 |
| 132 | Substitution | 0350c10 | ， | 0393c20 | 。 |
| 133 | Substitution | 0350c12 | ： | 0393c21 | ， |
| 134 | Substitution | 0350c13 | ； | 0393c23 | 。 |
| 135 | Substitution | 0350c15 | 徹 | 0393c24 | 澈 |
| 136 | Substitution | 0350c15 | ； | 0393c25 | 。 |
| 137 | Substitution | 0350c15 | 焰 | 0393c25 | 炎 |
| 138 | Substitution | 0350c18 | ， | 0393c28 | 、 |
| 139 | Substitution | 0350c21 | ； | 0394a02 | 。 |
| 140 | Insertion | — | ∅ | 0394a02 | 網 |
| 141 | Deletion | 0350c22 | 網 | — | ∅ |
| 142 | Insertion | — | ∅ | 0394a05 | 、 |
| 143 | Substitution | 0350c28 | 讀 | 0394a08 | 講 |
| 144 | Insertion | — | ∅ | 0394a10 | 』 |
III. Scriptural Grounds for the Consciousness-Only Meaning (the Point of the Eye)
Index of the Twenty-Three Segments in Huizhao’s Principal Commentary
| Segment | Kind | Location | Passage explained |
|---|---|---|---|
| 1 | Judgment | 0319b26–0319c01 | Reason for the chapter’s coming, upholding and learning, and continuation from the preceding material |
| 2 | Judgment | 0319c01–0319c16 | Explanation of the title and three readings of protecting and upholding |
| 3 | Judgment | 0319c16–0319c21 | Resolution of why the four assemblies are not expressly listed |
| 4 | Lemma | 0319c22–0319c25 | The addressee and the two aspirations of merit and wisdom |
| 5 | Judgment | 0319c25–0320a02 | Three divisions of the whole chapter and the two practices of merit and wisdom |
| 6 | Lemma | 0320a03–0320a04 | Decisive utmost sincerity and the places where the sūtra is propagated |
| 7 | Judgment | 0320a04–0320a15 | Preparatory practice, proper practice, and bold non-retreat |
| 8 | Lemma | 0320a16–0320a17 | Expounding and concentrated hearing of the Dharma |
| 9 | Judgment | 0320a17–0320a23 | Two practices of speaking and hearing, the ten Dharma practices, and offering |
| 10 | Lemma | 0320a24–0320b09 | The first twelve stanzas |
| 11 | Judgment | 0320b09–0320b24 | Four divisions of the seventy-nine stanzas and the practice of hearing Dharma |
| 12 | Lemma | 0320b25–0320c08 | Eleven stanzas on expounding |
| 13 | Judgment | 0320c08–0320c15 | Five divisions of expounding and its ten benefits |
| 14 | Lemma | 0320c16–0321b01 | From divine protection through the upward movement of the earth’s flavors |
| 15 | Judgment | 0321b01–0321b24 | Forty-one stanzas, six successive groups protected, and explanations of names |
| 16 | Lemma | 0321b25–0321b27 | Benefit received by the gods through hearing the sūtra |
| 17 | Judgment | 0321b27–0321b28 | The reason for protection and upholding |
| 18 | Lemma | 0321b29–0321c15 | From forests, fruits, pond flowers, and the abundance of the realm |
| 19 | Judgment | 0321c15–0321c19 | Eight divisions of the fourteen stanzas |
| 20 | Lemma | 0321c20–0321c21 | One stanza of overall conclusion |
| 21 | Judgment | 0321c21 | Qualities obtained through speaking and hearing |
| 22 | Lemma | 0321c22–0321c24 | The Great Auspicious Goddess and the gods vow to protect |
| 23 | Judgment | 0321c24 | Third major division: the assembly vows to protect |
The ten segments marked 『經』—“sūtra”—are lemmata transmitted by Huizhao and are assigned only to T1788; the wording of the T665 sūtra is separately assigned to its own anchors. The remaining thirteen segments are Huizhao’s judgments.
Every Parallel Explanation within the Same Commentary
The reason for the chapter’s coming includes both its direct clarification of upholding and learning and an explanation connecting it with the preceding chapter: 「又釋成前〈護國品〉中能持經人及八部眾流通之行，故此品起。」—“Another explanation: it completes the practices of circulation by the people able to uphold the sūtra and the eight classes of beings in the preceding ‘Protecting the Realm’ chapter; therefore this chapter arises” 〔T39n1788 0319b29〕.
Three explanations of 『護持』—“protect and uphold”—in the chapter title are recorded together:
- 「護即護行，持即持行，即勸四眾持、勸彼八部護。」—“Protecting means protecting the practice, while upholding means the practice of upholding: it exhorts the four assemblies to uphold and exhorts the eight classes to protect” 〔T39n1788 0319c02〕.
- 「又釋：即住持經令不斷滅，名之為護。」—“Another explanation: maintaining the sūtra so that it is not cut off or extinguished is called protecting” 〔T39n1788 0319c06〕.
- 「又釋：護持含其二義，護持於經、護持經者故。」—“Another explanation: protecting and upholding contains two meanings, because it protects and upholds the sūtra and protects and upholds those who uphold the sūtra” 〔T39n1788 0319c14〕.
All three explanations remain together. Although the commentary later calls the third explanation exhaustive in principle, this apparatus makes no further judgment on the ancient master’s behalf. To resolve why the four assemblies are not expressly listed at the chapter’s end, the commentary says, 「喜歡即含修行義也。」—“Rejoicing already includes the meaning of practice” 〔T39n1788 0319c20〕.
In addition to decisive reflection, 『決定』—“decisive”—also has the explanation, 「又決定者，即勇猛不退義。」—“Again, decisive means bold non-retreat” 〔T39n1788 0320a09〕.
“Expounding and hearing Dharma” can be read as long-trained practitioners benefiting others and beginners benefiting themselves, while another explanation says, 「或能說能聽二人雙勸。」—“Or the two people, one able to speak and one able to hear, are both exhorted” 〔T39n1788 0320a19〕. The place where a sūtra scroll is kept and the place where the sūtra is practiced also receive the meaning of offering: 「又隨是經王所在之處，即舉有經卷及行經處，皆應供養，修供養行。」—“Again, wherever this king of sūtras is found refers both to the place where the sūtra scroll is present and the place where the sūtra is practiced; both should be honored with offerings, cultivating the practice of offering” 〔T39n1788 0320a20〕. None of these explanations is selected to the exclusion of the others.
As the reason for protection and upholding, Huizhao says, 「舉聽經人，影持說者。」—“The hearer of the sūtra is raised explicitly, indirectly including its speaker” 〔T39n1788 0321b27〕. He further divides the final fourteen stanzas into eight groups: 「下十四頌讚經威力，有八」—“The following fourteen stanzas praise the sūtra’s majestic power in eight divisions” 〔T39n1788 0321c15〕. In order, they are abundance and beauty of the hundred grains, many flowers in ponds, pure and constantly bright space, increased brilliance of the sun’s palace, lotuses opening with the sun, constant abundance of fruit and medicines, winds and rains according with the seasons and the seven luminaries remaining within their courses, and an overall conclusion concerning the sūtra’s power.
Explanations of Names Transmitted by Huizhao
「吠率怒，那羅延天之異名，復形大故名大肩。第三次二頌復護聽人。金毘羅者，此云孔。賓度羅者，此云孔雀。第四次十二頌復護說經者。彩軍乾闥婆，以著彩衣為軍眾。葦王者，諸草神王，以珠貫頸。神項，頸青神。勃里沙婆此云牛，牛神王也。頌文窄故，略去婆字。蘇此云好，跋拏此云金，鷄舍此云髮，是好金髮鬼神。半之迦云五，即五神，神足似羊。大婆伽者，此大威德，小渠之神。諾𤘽羅者，正云鼠狼，神名也。舍羅，此云屋，山名，神依彼山，以山為名。娑多山者，此云堪倒。阿那婆答多，此云無熱惱。娑揭羅，此云醎海。目真，此云解脫。𧫦羅葉，即舊云伊蘭樹。婆稚，此云團圓。毘摩質多羅，此云綺畫。母旨，此云好。苫跋羅，此云食，亦非天名，亦云飲食神。訶利底鬼母，如前解。旃荼，男聲呼，藥叉。旃荼利，女聲呼。昆帝拘吒齒，即齒長包者是。」—“Weishuinu is another name for the god Nārāyaṇa; because his body is also great, he is called Great-Shoulder. The next two stanzas in the third group again protect the hearer. Kumbhīra here means ‘hole’; Binduluo here means ‘peacock.’ The next twelve stanzas in the fourth group again protect the speaker of the sūtra. Colorful-Army Gandharva has a host dressed in colored garments. Reed-King is king of the grass deities and wears pearls around his neck. Divine Neck is the Blue-Neck deity. Bolishapo here means ‘ox’ and is king of the ox deities; because the stanza is narrow, the graph po is omitted. Su here means ‘fine,’ banna means ‘gold,’ and jishe means ‘hair’: this is the fine-golden-haired ghost spirit. Banzhijia means five, namely the five deities, whose divine feet resemble a goat’s. Great Bhaga is the Great-Majesty deity, the deity Small Channel. Nuojuluo is correctly rendered ‘rat-wolf’ and is a deity’s name. Sheluo here means ‘house’ and is a mountain’s name; the deity depends on that mountain and takes the mountain as its name. Mount Suoduo here means ‘capable of being overturned.’ Anavatapta means ‘free from heated affliction.’ Sāgara means ‘salt sea.’ Muzhen means ‘liberation’; linluoye is what the old translation calls the yilan tree. Bozhi means ‘round.’ Vemacitra means ‘variegated painting.’ Muzhi means ‘fine.’ Shanboluo means ‘food’; it is also not the name of a god, and is also called the Food Deity. Hārītī, Mother of Ghost-Children, is as explained above. Caṇḍa is the masculine utterance and is a yakṣa; Caṇḍālī is the feminine utterance. Kundi Juzhachi is the one whose long teeth enclose the mouth” 〔T39n1788 0321b07–0321b24〕.
This passage transmits only Huizhao’s explanations of names. It does not reconstruct modern sound-forms or alter the base text’s 目真𧫦羅葉.
IV. Explanations of Various Masters
Zhiyi’s Words and Phrases of the Sūtra of Golden Light T39n1785
Zhiyi’s line-by-line commentary runs across 0079b20–0080a12. His explanation of the title says, 「此品通列一切天龍江海日月諸神。」—“This chapter comprehensively lists all gods of heaven, dragons, rivers and seas, the sun and moon, and other spirits” 〔T39n1785 0079b22〕. He outlines it as 「文為二：一長行、二偈頌。」—“The text has two parts: first, prose; second, stanzas” 〔T39n1785 0079b27〕. His judgment on hearing the sūtra as an offering is, 「聽經是法之供養，諸供養中最為第一」—“Hearing the sūtra is an offering of Dharma and is foremost among all offerings” 〔T39n1785 0079c03〕. He further divides the stanzas into six: exhortation to cultivate the perfect and wondrous, removal of calamities, numinous auspicious signs, majestic power, protection by gods, dragons, ghosts, and spirits, and peace in the realm.
Zhili’s Record of the Words and Phrases of the Sūtra of Golden Light T39n1786
This edition includes Zhili’s line-by-line record for this chapter for the first time. The chapter-by-chapter outline heading in the original XML at 0148c29 reads, 「第三、〈鬼神品〉」—“Third: ‘The Ghosts and Spirits Chapter’” 〔T39n1786 0148c29〕, followed by the explanation of the title. This is the line-by-line record of the Words and Phrases, not the profound-meaning layer of the Supplementary Notes on the Profound Meaning. Other passages within the fascicle, such as cross-references to the chapter on the ghost and spirit Sanzhi, are not passed off as the heading of this chapter.
Jizang’s Commentary on the Sūtra of Golden Light T39n1787
Jizang’s line-by-line commentary runs across 0170c20–0171b01 and opens, 「此品明四眾聽受則有勝善，為鬼神所護，故從之受名。」—“This chapter clarifies that when the four assemblies hear and receive, they possess excellent goodness and are protected by ghosts and spirits; it therefore takes its name from this” 〔T39n1787 0170c20〕. He divides the whole chapter into three parts: exhorting the assembly to hear and receive, protection by the eight classes, and possession of excellent results. His outline is recorded alongside those of Zhiyi and Huizhao without adjudicating which is superior.
Zhili’s Supplementary Notes on the Profound Meaning of the Sūtra of Golden Light T39n1784
T1784 explains the Profound Meaning and is not listed as a line-by-line commentary. Its three collateral passages begin respectively with 「諸天覆之等者」—“As for the gods covering and protecting them, and so forth” 〔T39n1784 0014b16〕, 「〈鬼神品〉兩言法性」—“The ‘Ghosts and Spirits’ chapter twice speaks of dharma-nature” 〔T39n1784 0043a05〕, and 「三、明已下諸文。〈鬼神品〉云」—“Third, clarifying the passages below: the ‘Ghosts and Spirits’ chapter says” 〔T39n1784 0044c27〕. They discuss protection of speakers, hearers, and lands, dharma-nature, and the sūtra’s function. This work and T1786 are identified separately by work and layer and are not conflated under the label of Zhili’s line-by-line record.
The explanations by Zhiyi and Jizang stop with the chapter body shared by the two older recensions. T665’s final passage from 「爾時，大吉祥天女及諸天等」—“At that time, the Great Auspicious Goddess and the gods” 〔T16n0665 0446c21〕 through the concluding line at 0447a01 has no line-by-line passage in T1785 or T1787 to which it can be directly assigned. Its boundary is therefore expressly recorded, and no sentence-by-sentence coverage by those ancient masters is fabricated.
V. Terminology
『甚深行處』—“profound sphere of practice”—is what the person in the sūtra wishes to understand; Huizhao interprets it through the two emptinesses, but that remains limited to the commentary’s meaning. 『法性之制底』—“caitya of dharma-nature”—retains the transmitted term caitya. Huizhao interprets it as the expressing teaching revealing the dharma-body, but this too is not rewritten as the sūtra speaking about itself. From the commentary, 『決定至心』—“decisive utmost sincerity”—can be seen through the three aspects of decisive reflection, bold non-retreat, and concentrated recollection; the vernacular takes only the senses of non-retreat and concentration and adds no further abstruse explanation.
Every divine name is transmitted in the original graphs of T665. Weishuinu Great-Shoulder, Subanna Jishe, Banzhijia Goat-Foot, and the others are not regularized by a modern editor. The extended Han character 𧫦 in the dragon name 目真𧫦羅葉 is unique within the base-text body and is likewise not dropped. T663’s 𫁸脂 and T664’s 茂脂 each remain with their own recension.
The chapter body at 0444c29–0447a01 contains no spell, incantation, or dhāraṇī section, no inline note, and no full-width space. No fabricated list of sound-forms is therefore created. This boundary applies only to the present chapter and is not extended to other chapters of the same sūtra.
VI. Similes · Rhetoric
The three masters’ outlines disclose different facets. Zhiyi takes prose and stanzas as the major division and lets the stanzas proceed from exhortation to cultivate the perfect and wondrous through peace in the realm. Jizang uses three parts: exhorting the assembly to hear and receive, protection by the eight classes, and possession of excellent results. Huizhao uses the three major divisions of brief introductory exhortation, extensive explanation in stanzas, and the assembly’s vow to protect, and further divides the seventy-nine stanzas into twenty-three, forty-one, fourteen, and one. Each is the doctrinal outline transmitted by its master and is not reduced to a single framework.
The sūtra’s own sequence nevertheless remains clear: offering and seeking understanding lead to decisive hearing; hearing is connected with expounding, copying, reciting, upholding, and explaining the meaning; the protecting assemblies first protect hearers, speakers, and upholders, while the gods also receive benefit through hearing the sūtra; finally, the forms of protection extend to the earth’s flavors, forests and fruits, light, the courses of the stars, winds and rains, and the realm. The earth’s stated thickness is exactly 6.8 billion yojanas down to the vajra boundary, and that measure bounds the depth through which the earth goddess raises the earth’s flavors; it is not expanded into an unsupported general cosmography. The expressly named beneficiaries remain hearers, speakers, upholders, readers and reciters, divine hosts benefiting through hearing, and places where the sūtra circulates; the benefit is not generalized beyond those stated relations. This chain follows only the explicit account in T665 and does not write commentarial section names back into the sūtra.
VII. Cross-Reading · Carrying Forward
After the preceding chapters on protecting the realm, the Stainless Dhāraṇī, and such life-protecting narratives as Flowing Water, this chapter turns protection and upholding into a scene jointly accomplished by hearers, speakers, upholders, divine hosts, yakṣas, dragon deities, earth deities, and even winds, rains, and stars. The following “Bestowal of Predictions” chapter makes a fresh beginning; its events are not used to fill in the sequence of the present chapter.
The “Ghosts and Spirits” chapter in the two older recensions gives Zhiyi and Jizang a chapter body to which their line-by-line commentaries can be assigned; Zhili’s T1786 then continues the chapter-by-chapter outline of Zhiyi’s Words and Phrases. T665 retitles it “Gods and Yakṣas Protect and Uphold” and alone has the concluding passage in which the assembly vows to protect, while Huizhao comments through its true final line. In this carrying forward, differences of title, translated terminology, and doctrinal outline can be seen together without adjudicating any one transmission as the sole reading.
VIII. Placement of the Editions
The base text for this layer is T16n0665 0444c29–0447a01. The parallel chapter witnesses are the chapter title at 0349a29 and body at 0349b01–0350c29 in T16n0663 and the chapter at 0392b11–0394a10 in T16n0664. Huizhao’s principal commentary is T39n1788 0319b25–0321c24. The line-by-line commentaries and record are respectively T39n1785 0079b20–0080a12, T39n1786 beginning at 0148c29, and T39n1787 0170c20–0171b01. The three passages in T39n1784 serve only as collateral illumination on the profound-meaning level.
Every quotation remains assigned to its own witness; Huizhao’s lemmata are not passed off as the original text of T665. Differences among the three translations, parallel explanations within Huizhao’s commentary, and the masters’ doctrinal outlines are recorded in full without using them to judge addition or omission, superiority, or chronological priority. No Sanskrit form is supplied from a modern or contemporary edition.