金光明最勝王經 付囑品第三十一
《金光明最勝王經》說到最後，世尊向無量菩薩與人天大眾發出一問：我已把無量劫勤修所得的甚深法與菩提正因說給你們聽；在我涅槃以後，誰願意恭敬守護、廣宣流布，使正法久住世間？
回答從兩個六十俱胝的大眾開始。隨後，諸大菩薩、四大天王、天帝釋、覩史多天子、梵天王、魔王子商主、魔王、妙吉祥天子、慈氏菩薩、大迦葉波、阿難陀依次發願。有人護經，有人護持經者，有人護說經者；有人願捨天樂前來聽聞，有人願作不請之友，有人願授詞辯之力，有人願把親從佛聞的法廣宣出去。誓願不同，都回應著世尊最初的那一問。
諸大菩薩把決心說到極處：即使虛空變成質礙，質礙轉成虛空，諸佛所護持者仍無能傾動。可是世尊收束時，又把宏願放回人能實行的地方——供養恭敬、書寫流通、為人解說。護持不只在天王與菩薩的偈頌中，也在後來願意受持、書寫、傳遞與解說的人手中。
所以，佛陀把這部經交給了誰？經末沒有收成一個名字。它以無量大眾的歡喜、信受、奉行作結，也把世尊的發問留在聞法者面前：法已說出，你願意如何讓它繼續住在世間？
且入〈付囑品〉，聽全經最後一問，也聽十一組誓願如何依次作答。
At the end of The Sūtra of Golden Light, the Supreme King, the World-Honored One asks measureless bodhisattvas and the assembly of humans and gods a question: I have taught you the profound Dharma and the right cause of awakening that I attained through diligent cultivation over measureless eons. After my nirvāṇa, who is willing reverently to guard, proclaim, and circulate it so that the True Dharma will long remain in the world?
The answer begins with two assemblies of sixty koṭis. Next, the great bodhisattvas, the four great heavenly kings, Lord Śakra, the divine prince of Tuṣita, King Brahmā, Merchant-Leader the son of Māra, Māra himself, the divine prince Mañjuśrī, Bodhisattva Maitreya, Mahākāśyapa, and Ānanda make vows in sequence. Some protect the sūtra, some those who uphold it, and some those who teach it. Some vow to relinquish heavenly happiness and come to listen; some to become uninvited friends; some to bestow eloquence; and some to proclaim widely the Dharma they heard personally from the Buddha. Their vows differ, but all answer the World-Honored One’s opening question.
The great bodhisattvas express their resolve in the strongest terms: even if empty space became solid matter and solid matter became empty space, no one could overturn what the buddhas protect. Yet when the World-Honored One concludes, he returns the great vows to acts people can actually perform—making offerings and showing reverence, copying and circulating the text, and explaining it for others. Protection does not live only in the stanzas of heavenly kings and bodhisattvas. It also rests in the hands of later people willing to uphold, copy, transmit, and explain the sūtra.
To whom, then, did the Buddha entrust this sūtra? The last chapter does not reduce the answer to a single name. It closes with a measureless assembly rejoicing, accepting in faith, and putting the teaching into practice. It also leaves the World-Honored One’s question before every hearer: the Dharma has been taught—how are you willing to let it continue to abide in the world?
Let us enter “Entrustment,” hear the final question of the whole sūtra, and hear how eleven sets of vows answer it in sequence.
唐義淨譯《金光明最勝王經》卷十〈付囑品第三十一〉· 大正藏 T16n0665〔起 T16 0455c15〕。段/行首〔T16 …〕＝大正藏頁·欄·行錨。
〔T16 0455c15〕爾時，世尊普告無量菩薩，及諸人天一切大眾：「汝等當知！我於無量無數大劫，勤修苦行，獲甚深法，菩提正因，已為汝說。汝等誰能發勇猛心，恭敬守護，我涅槃後，於此法門廣宣流布，能令正法久住世間？」
爾時，眾中有六十俱胝諸大菩薩，六十俱胝諸天大眾，異口同音作如是語：「世尊！我等咸有欣樂之心，於佛世尊無量大劫勤修苦行，所獲甚深微妙之法菩提正因，恭敬護持，不惜身命。佛涅槃後，於此法門廣宣流布，當令正法久住世間。」
「爾時諸大菩薩，即於佛前說伽他曰：
「世尊真實語，安住於實法；
由彼真實故，護持於此經。
大悲為甲冑，安住於大慈；
〔T16 0456a01〕 由彼慈悲力，護持於此經。
福資糧圓滿，生起智資糧；
由資糧滿故，護持於此經。
降伏一切魔，破滅諸邪論；
斷除惡見故，護持於此經。
護世并釋梵，乃至阿蘇羅；
龍神藥叉等，護持於此經。
地上及虛空，久住於斯者；
奉持佛教故，護持於此經。
四梵住相應，四聖諦嚴飾；
降伏四魔故，護持於此經。
虛空成質礙，質礙成虛空；
諸佛所護持，無能傾動者。」
爾時，四大天王聞佛說此護持妙法，各生隨喜護正法心，一時同聲說伽他曰：
「我今於此經，及男女眷屬；
皆一心擁護，令得廣流通。
若有持經者，能作菩提因；
我常於四方，擁護而承事。」
爾時，天帝釋合掌恭敬，說伽他曰：
「諸佛證此法，為欲報恩故；
饒益菩薩眾，出世演斯經。
我於彼諸佛，報恩常供養；
護持如是經，及以持經者。」
爾時，覩史多天子合掌恭敬，說伽他曰：
「佛說如是經，若有能持者；
當住菩提位，來生覩史天。
世尊我慶悅，捨天殊勝報；
住於贍部洲，宣揚是經典。」
爾時，索訶世界主梵天王合掌恭敬，說伽他曰：
「諸靜慮無量，諸乘及解脫；
皆從此經出，是故演斯經。
若說是經處，我捨梵天樂；
為聽如是經，亦常為擁護。」
爾時，魔王子名曰商主合掌恭敬，說伽他曰：
「若有受持此，正義相應經；
不隨魔所行，淨除魔惡業。
我等於此經，亦當勤守護；
發大精進意，隨處廣流通。」
爾時，魔王合掌恭敬，說伽他曰：
「若有持此經，能伏諸煩惱；
如是眾生類，擁護令安樂。
若有說是經，諸魔不得便；
由佛威神故，我當擁護彼。」
爾時，妙吉祥天子亦於佛前說伽他曰：
「諸佛妙菩提，於此經中說；
若持此經者，是供養如來。
我當持此經，為俱胝天說；
恭敬聽聞者，勸至菩提處。」
爾時，慈氏菩薩合掌恭敬，說伽他曰：
「若見住菩提，與為不請友；
乃至捨身命，為護此經王。
我聞如是法，當往覩史天；
由世尊加護，廣為人天說。」
爾時，上座大迦葉波合掌恭敬，說伽他曰：
「佛於聲聞乘，說我鮮智慧；
我今隨自力，護持如是經。
若有持此經，我當攝受彼；
授其詞辯力，常隨讚善哉。」
爾時，具壽阿難陀合掌向佛，說伽他曰：
「我親從佛聞，無量眾經典；
未曾聞如是，深妙法中王。
我今聞是經，親於佛前受；
諸樂菩提者，當為廣宣通。」
爾時，世尊見諸菩薩人天大眾各各發心，於此經典流通擁護，勸進菩薩廣利眾生，讚言：「善哉！善哉！汝等能於如是微妙經王虔誠流布，乃至於我般涅槃後，不令散滅，即是無上菩提正因，所獲功德於恒沙劫說不能盡。若有苾芻、苾芻尼、鄔波索迦、鄔波斯迦，及餘善男子、善女人等，供養恭敬，書寫流通，為人解說，所獲功德亦復如是，是故汝等應勤修習。」
爾時，無量無邊恒沙大眾，聞佛說已，皆大歡喜，信受奉行。
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.
那時，世尊普遍告訴無量菩薩，以及人、天等一切大眾：你們應當知道，我在無量無數大劫之中，勤修苦行，獲得甚深之法與菩提的正因，已經為你們宣說。如今，你們之中有誰能發起勇猛之心，恭敬守護這部法門？在我涅槃之後，又有誰能廣為宣說、使它流傳開來，令正法長久住在世間？
大眾中有六十俱胝位大菩薩，也有六十俱胝位天眾。他們異口同聲地稟白世尊：我們全都懷著欣喜愛樂之心。佛陀在無量大劫勤修苦行，所得的甚深微妙之法與菩提正因，我們願意恭敬護持，即使犧牲身命也不吝惜。佛陀涅槃以後，我們仍會使這一法門廣為宣說、流傳開來，令正法長久住世。
諸大菩薩的八頌
諸大菩薩就在佛前說出八頌。
第一頌說：世尊所說是真實語，安住於真實之法；正因這份真實，他們願意護持此經。
第二頌說：以大悲作為甲冑，安住在大慈之中；依憑慈悲的力量，他們願意護持此經。
第三頌說：福德資糧已得圓滿，又生起智慧資糧；由於兩種資糧圓滿，他們願意護持此經。
第四頌說：降伏一切魔眾，破除各種邪論，斷除惡見；由於能滅除這些障礙，他們願意護持此經。
第五頌列出護世者、帝釋、梵天，乃至阿蘇羅、龍神、藥叉等眾；這些眾類都護持此經。
第六頌說，凡長久住在地上或虛空之中的眾類，都因奉持佛陀教法而護持此經。
第七頌說，與四梵住相應，以四聖諦莊嚴，又能降伏四魔，所以護持此經。
第八頌說，即使虛空變成有質礙之物，有質礙之物轉成虛空，凡是諸佛所護持的，仍沒有誰能使它傾動。
四大天王的二頌
四大天王聽到佛陀所說的護持妙法，各自生起隨喜與護持正法之心，便同聲說出二頌。
第一頌說，他們如今與男女眷屬都一心擁護此經，要令此經廣為流通。第二頌說，若有人受持此經、能成就菩提之因，他們便常在四方擁護、承事此人。
天帝釋的二頌
天帝釋合掌恭敬，說出二頌。
第一頌說，諸佛證得此法，為了報恩、饒益菩薩大眾，所以出現在世間，宣說此經。第二頌說，他要向諸佛報恩，常行供養，護持此經，也護持受持此經的人。
覩史多天子的二頌
覩史多天子合掌恭敬，說出二頌。
第一頌說，佛陀宣說這部經，若有人能夠受持，便會安住菩提之位，來生生於覩史多天。第二頌說，他心中慶悅，願意捨棄天界殊勝的果報，住在贍部洲，宣揚這部經典。
梵天王的二頌
索訶世界之主梵天王合掌恭敬，說出二頌。
第一頌說，各種靜慮、各種無量、諸乘以及解脫，都從此經而出，因此應當宣說此經。第二頌說，凡有宣說此經的地方，他願意捨棄梵天之樂，前往聽聞此經，也常加以擁護。
魔王子商主的二頌
魔王之子名叫商主，他合掌恭敬，說出二頌。
第一頌說，若有人受持這部與正義相應的經，便不隨魔的行徑而轉，也能淨除魔的惡業。第二頌說，他們也會勤加守護此經，發起大精進之心，使此經隨處廣為流通。
魔王的二頌
魔王合掌恭敬，說出二頌。
第一頌說，若有受持此經而能降伏煩惱的眾生，他便擁護他們，令他們安樂。第二頌說，若有人宣說此經，各種魔眾便找不到可乘之機；依佛陀威神之力，他也願意擁護說經之人。
妙吉祥天子的二頌
妙吉祥天子也在佛前說出二頌。
第一頌說，諸佛微妙菩提已在此經中宣說；受持此經，就是供養如來。第二頌說，他願意受持此經，向俱胝天眾宣說；對於恭敬聽聞的人，他會勸導他們前往菩提之處。
慈氏菩薩的二頌
慈氏菩薩合掌恭敬，說出二頌。
第一頌說，若見到安住菩提的人，他願意不待邀請便作其友，乃至捨棄身命，也要護持這部經王。第二頌說，他聽聞這樣的法以後，將前往覩史多天；由於世尊加護，他會廣為人、天宣說。
大迦葉波的二頌
上座大迦葉波合掌恭敬，說出二頌。
第一頌說，佛陀曾在聲聞乘中說他智慧少；如今他仍願意隨自己的力量，護持這部經。第二頌說，若有人受持此經，他就攝受那人，授與他言詞與辯才的力量，常常隨著他，讚歎他所行甚善。
阿難陀的二頌
具壽阿難陀合掌面向佛陀，說出二頌。
第一頌說，他親自從佛陀聽聞無量經典，卻從未聽過這樣深妙的法中王。第二頌說，如今他聽聞此經，親自在佛前領受；凡愛樂菩提的人，他都願意為他們廣為宣說，使此經流通。
世尊重讚與勸修
世尊見到諸菩薩與人天大眾各自發心，要使這部經典流通、受到擁護，又要勸進菩薩廣大利益眾生，便連聲讚歎他們所作甚善。世尊說，他們能虔誠地使這部微妙經王流傳，即使到了佛陀般涅槃以後，也不令此經散失滅沒，這就是無上菩提的正因；由此所得的功德，即使用恒河沙數大劫來宣說，也說不窮盡。
世尊接著逐項列出苾芻、苾芻尼、鄔波索迦、鄔波斯迦，以及其餘善男子、善女人等。若他們供養、恭敬此經，書寫此經，使它流通，並且為人解說，所得功德也同樣不可窮盡。因此，大眾應當勤加修習。
那時，無量無邊、如恒河沙數的大眾聽完佛陀所說，全都生起大歡喜，信受教法，依教奉行。
At that time, the World-Honored One addressed measureless bodhisattvas and the entire assembly of humans and gods: “You should know that throughout measureless, innumerable great eons I diligently cultivated arduous practices and attained the profound Dharma, the right cause of awakening, which I have now taught you. Who among you can arouse a courageous mind and reverently guard this Dharma gate? After my nirvāṇa, who can proclaim and circulate it extensively so that the True Dharma will long remain in the world?”
Within the assembly were sixty koṭis of great bodhisattvas and sixty koṭis of gods. Speaking with different mouths but one voice, they addressed the World-Honored One: “We all possess minds of joy and delight. We will reverently protect the profound and wondrous Dharma, the right cause of awakening, that the Buddha, the World-Honored One, attained by diligently cultivating arduous practices throughout measureless great eons. We will not spare even our bodies and lives. After the Buddha’s nirvāṇa, we will extensively proclaim and circulate this Dharma gate so that the True Dharma will long remain in the world.”
The Eight Stanzas of the Great Bodhisattvas
The great bodhisattvas then spoke eight stanzas before the Buddha.
The first stanza says that the World-Honored One speaks words of truth and abides in the true Dharma; because of that truth, they vow to protect and uphold this sūtra.
The second says that they wear great compassion as armor and abide in great loving-kindness; relying on the power of loving-kindness and compassion, they vow to protect and uphold this sūtra.
The third says that the accumulation of merit is complete and the accumulation of wisdom arises; because both accumulations are complete, they vow to protect and uphold this sūtra.
The fourth says that they subdue every Māra, destroy false doctrines, and sever wrong views; because they eliminate these obstructions, they vow to protect and uphold this sūtra.
The fifth names the protectors of the world, Śakra, Brahmā, asuras, dragons, deities, yakṣas, and others; all these classes protect and uphold this sūtra.
The sixth says that all beings who long dwell upon the earth or in empty space protect and uphold this sūtra because they receive and maintain the Buddha’s teaching.
The seventh says that, corresponding with the four Brahmā-abodes, adorned by the four noble truths, and able to subdue the four Māras, they protect and uphold this sūtra.
The eighth says that even if empty space became solid matter and solid matter became empty space, no one could overturn what all buddhas protect and uphold.
The Two Stanzas of the Four Great Heavenly Kings
When the four great heavenly kings heard the Buddha teach this wondrous Dharma of protection, each rejoiced and aroused a mind to protect the True Dharma. Together and in a single voice they spoke two stanzas.
The first says that they and their male and female retinues will now single-mindedly protect this sūtra so that it circulates extensively. The second says that if an upholder of the sūtra can produce the cause of awakening, they will constantly protect and serve that person from the four directions.
The Two Stanzas of Lord Śakra
Lord Śakra reverently joined his palms and spoke two stanzas.
The first says that the buddhas realize this Dharma, appear in the world, and expound the sūtra in order to repay kindness and benefit the assembly of bodhisattvas. The second says that to repay the buddhas’ kindness, he will constantly make offerings to them, protect and uphold the sūtra, and protect those who uphold it.
The Two Stanzas of the Divine Prince of Tuṣita
The divine prince of Tuṣita reverently joined his palms and spoke two stanzas.
The first says that if someone upholds the sūtra taught by the Buddha, that person will abide in the station of awakening and be born in Tuṣita in the next life. The second says that, rejoicing in his heart, he is willing to relinquish the excellent reward of heaven, dwell in Jambudvīpa, and proclaim this scripture.
The Two Stanzas of King Brahmā
King Brahmā, lord of the Sahā world, reverently joined his palms and spoke two stanzas.
The first says that all meditative absorptions, immeasurables, vehicles, and liberations issue from this sūtra, and therefore it should be proclaimed. The second says that wherever this sūtra is taught, he will relinquish the happiness of the Brahmā heaven, go there to hear it, and constantly protect it.
The Two Stanzas of Merchant-Leader, Son of Māra
The son of Māra named Merchant-Leader reverently joined his palms and spoke two stanzas.
The first says that someone who receives and upholds this sūtra, which accords with right meaning, will not follow Māra’s conduct and can purify Māra’s evil deeds. The second says that he and his retinue will diligently guard the sūtra, arouse great vigor, and cause it to circulate extensively wherever they go.
The Two Stanzas of Māra
Māra reverently joined his palms and spoke two stanzas.
The first says that if sentient beings uphold the sūtra and can subdue their afflictions, he will protect them and bring them peace and happiness. The second says that if someone teaches this sūtra, the Māras will find no opening; through the Buddha’s awesome spiritual power, he too will protect the teacher.
The Two Stanzas of the Divine Prince Mañjuśrī
The divine prince Mañjuśrī also spoke two stanzas before the Buddha.
The first says that the wondrous awakening of the buddhas is taught within this sūtra and that upholding it is itself an offering to the Tathāgata. The second says that he will uphold this sūtra and teach it to koṭis of gods; those who listen reverently he will exhort to proceed to the place of awakening.
The Two Stanzas of Bodhisattva Maitreya
Bodhisattva Maitreya reverently joined his palms and spoke two stanzas.
The first says that whenever he sees someone abiding in awakening, he will become that person’s uninvited friend and will even relinquish body and life to protect this king of sūtras. The second says that after hearing this Dharma, he will go to Tuṣita and, through the World-Honored One’s blessing and protection, teach it extensively to humans and gods.
The Two Stanzas of Mahākāśyapa
The elder Mahākāśyapa reverently joined his palms and spoke two stanzas.
The first says that the Buddha once described him as having little wisdom within the śrāvaka vehicle, yet he now vows to protect and uphold this sūtra according to his own capacity. The second says that if someone upholds this sūtra, he will gather that person in, bestow the power of speech and eloquence, constantly accompany the upholder, and praise the goodness of that person’s deeds.
The Two Stanzas of Ānanda
The Venerable Ānanda joined his palms toward the Buddha and spoke two stanzas.
The first says that he personally heard measureless scriptures from the Buddha but had never heard such a profound and wondrous king of Dharma. The second says that now he has heard this sūtra and personally received it before the Buddha; for everyone who delights in awakening, he will extensively proclaim and circulate it.
The World-Honored One Praises Them Again and Exhorts Cultivation
The World-Honored One saw the bodhisattvas and the assembly of humans and gods each arouse the resolve to circulate and protect this scripture and to encourage bodhisattvas to benefit sentient beings extensively. He praised them repeatedly for the goodness of their acts. He said that their reverent circulation of this wondrous king of sūtras, preventing it from dispersing and becoming extinct even after his parinirvāṇa, was itself the right cause of unsurpassed awakening. The qualities they would obtain could not be exhausted even if described throughout eons as numerous as the sands of the Ganges.
The World-Honored One then named bhikṣus, bhikṣuṇīs, upāsakas, upāsikās, and other good men and women one by one. If they honor and revere this sūtra with offerings, copy it, circulate it, and explain it for others, the qualities they obtain will likewise be inexhaustible. The assembly should therefore cultivate and train diligently.
At that time, the measureless and boundless assembly, as numerous as the sands of the Ganges, heard the Buddha’s teaching, greatly rejoiced, accepted it in faith, and put it into practice.
《金光明最勝王經》行至末品，世尊先說，祂在無量劫勤修苦行所得的甚深法與菩提正因，已經為大眾宣說；接著向無量菩薩以及人天大眾發問：在佛涅槃之後，誰願意恭敬守護，使這一法門廣為宣說、流布，令正法久住世間？全品由這一問展開，也在大眾的回答中完成全經。
從佛陀的發問，到兩個六十俱胝大眾的同聲發願
先回答的不是一位代表，而是六十俱胝諸大菩薩與六十俱胝諸天大眾。他們異口同音，所願也說得完整：欣樂佛陀無量劫修行所得的甚深微妙法，恭敬護持，不惜身命；到了佛涅槃之後，仍要廣宣流布，使正法久住。
這一段把護持放在時間的兩端。當下，大眾在佛前發願；未來，佛陀不再住世，他們仍要承擔流布。護持因而不只是眼前的恭敬，也包括法門在後世是否有人宣說、有人受持、有人使它不至散滅。
諸大菩薩的八頌：以何力量護持
諸大菩薩先說八頌。真實語與實法，是第一重力量；大悲如甲冑、大慈為安住，是第二重力量；福資糧圓滿、智資糧生起，是第三重力量；降伏魔眾、破滅邪論、斷除惡見，是第四重力量。前四頌由真實、慈悲、福智與離邪見次第說明護持之力。
其後，偈中列出護世者、帝釋、梵天、阿蘇羅、龍神、藥叉，以及久住地上與虛空的眾類，又說四梵住、四聖諦與降伏四魔。護持此經的場域由一會之中展向地上、虛空與諸類眾生。末頌忽然把語勢推到極處：縱使虛空變成質礙、質礙轉成虛空，諸佛所護持者仍無能傾動。前七頌反覆說護持，末頌落在不可傾動，願力由此收緊。
十組誓願，各自承擔一處
四大天王與男女眷屬願意一心擁護，使經廣為流通；又願在四方擁護、承事持經而成菩提因的人。天帝釋把護經放在報恩之中：諸佛為報恩而出世演經，他也要供養諸佛，護持經典與持經者。
覩史多天子先說持經所得的菩提利益與來生之處，又願捨天界殊勝果報，住於贍部洲宣揚經典。索訶世界主梵天王說，諸靜慮、諸無量、諸乘與解脫都從此經而出；有說經之處，他便捨梵天之樂，前往聽聞並加擁護。
魔王子商主願護持與正義相應之經，使受持者不隨魔行，淨除魔的惡業；他也發大精進，使經隨處流通。魔王則願擁護能伏煩惱的持經者，又願使諸魔不得侵擾說經之人。商主與魔王依次發言，前者勤護經典，後者護持經人與說經者，兩組願詞都歸向經典流通。
妙吉祥天子說，持經就是供養如來；他願為俱胝天眾宣說，勸恭敬聽聞者前往菩提之處。慈氏菩薩願為安住菩提者作不請之友，乃至捨棄身命護持經王，又願往覩史多天為人天廣說。
大迦葉波自陳佛在聲聞乘中說他鮮有智慧，接著發願隨自力護經；對持經者，他願加以攝受，授與詞辯之力，常隨讚歎。阿難陀則從親聞、親受立願：他從佛親聞無量經典，未曾聽過這樣的深妙法中王，如今便要為愛樂菩提者廣宣流通。
護持經典，也護持受持與宣說的人
這十一組誓願不只反覆提到此經，也多次提到持經者、說經者、恭敬聽聞者與愛樂菩提者。四大天王願意承事持經之人，天帝釋願護經也護持經者，魔王願護持經人與說經人，妙吉祥天子勸聽聞者至菩提處，慈氏作不請友，大迦葉波授詞辯力，阿難陀為樂菩提者宣通。法的流布與人的承擔，在這些誓願中相互連接。
這也使付囑有了具體形狀。本品所陳的行動，是有人受持、有人宣說、有人聽聞、有人擁護，又有人在佛陀滅後仍使正法久住。發願者所處的位置不同，所承擔的事也不同，但都朝向此經不散滅、正法得久住。
誓願所付出的，不只是一句承諾
發願者不只說願意護持，也把自己願意放下的事說了出來。同聲發願的菩薩與天眾不惜身命；覩史多天子願捨天界殊勝果報，住於贍部洲宣經；梵天王願捨梵天之樂，到說經之處聽聞擁護；慈氏菩薩乃至願捨身命，護持經王。這些語句把護持的重量寫在願者自身之上。
另一些誓願則從能力的分寸說起。大迦葉波自言鮮有智慧，仍說隨自力護持，並願攝受持經者；阿難陀以親聞、親受為所依，願為愛樂菩提者廣宣。一位隨自己所有的力量護持，一位依親從佛聞而傳達所受之法，各自把發願落在自身所具之處。
菩提正因，在品首與品末相應
世尊開頭說，自己在無量無數大劫勤修苦行，所得甚深法與菩提正因，已經為大眾宣說。四大天王又說，持經者能作菩提之因；覩史多天子說持經者當住菩提位；妙吉祥天子勸恭敬聽聞者至菩提處；慈氏護持住菩提者；阿難陀願為愛樂菩提者廣宣。
到了末後，世尊再把般涅槃後不令經王散滅說成無上菩提正因。品首回顧佛陀無量劫勤修所得，品中又由持經、聽聞、護持與流通展開菩提之願。發問時說的是佛陀所得，回答時展開的是大眾如何承接；前後以菩提正因相照，付囑也與求菩提、勸菩提、成菩提之因相連。
從聽聞到廣宣，法在眾人之間相續
本品多次把聽聞與宣說連在一起。四大天王聽佛說護持妙法而隨喜發願；梵天王願到說經處聽聞並擁護；妙吉祥天子願為俱胝天眾說，也勸恭敬聽者至菩提處；阿難陀因親從佛聞、親在佛前受，願為樂菩提者廣宣。末後，大眾又在聽佛說已之後歡喜、信受、奉行。
由此可見本品自身所呈現的流通次第：聞法者受持，受持者宣說，說經與持經之人又受到擁護，後來的善男女還能供養、書寫、流通、為人解說。法從佛陀所說進入眾人的耳目與行動，又由眾人的受持與宣說傳給後來的人。正法久住世間，便在這些相接的行動中展開。
世尊把宏願落到可行之事
本品不只記下願詞，也逐項寫出發願時的姿態。四大天王先聞佛說護持妙法，各生隨喜護正法心，而後一時同聲說偈；天帝釋、覩史多天子、梵天王、魔王子商主、魔王、慈氏菩薩與大迦葉波都合掌恭敬；妙吉祥天子在佛前說偈；阿難陀則合掌向佛。共同護持此經的願，從不同身分者口中依次發出。
他們所願投入的也各有具體方向。四大天王願與男女眷屬共護，天帝釋以報恩供養為由，覩史多天子與梵天王願捨天樂而來人間或說經之處，商主發大精進，魔王願使持經者安樂並護說經者，慈氏願作不請之友，大迦葉波願攝受持經者，阿難陀願廣宣親受之法。眾願同向流通，所行卻各從願者自身展開。
世尊見諸菩薩與人天大眾各自發心，便重加讚許。虔誠流布微妙經王，使它在佛陀般涅槃後不至散滅，世尊說這是無上菩提的正因；由此所得的功德，經恒河沙劫也說不能盡。
接著，世尊逐項列出苾芻、苾芻尼、鄔波索迦、鄔波斯迦，以及其餘善男子、善女人；又逐項列出供養恭敬、書寫流通、為人解說。前面的誓願廣大，到了這裡便落在可行的身分與作法上。護經不只屬於會中的天王與菩薩，佛陀也把修習之責交給後來供養、書寫、流通與解說的人。
歡喜、信受、奉行
全品最後由無量無邊、如恒河沙的大眾收束：他們聽完佛陀所說，皆大歡喜，信受奉行。末句依次寫出聞佛說已、皆大歡喜、信受奉行，三步都由同一大眾承當。歡喜與信受、奉行連在一起。世尊從誰能護持問起，大眾以誓願回答，世尊再讚勸，末後由聞法者把所聞接到行持之中。至此，本品收束，也收束全經。
以唯識之眼
慧沼先從題名入手：付是授，囑是託；把法交付、託付，使人護持並流通於末代，所以名為付囑。他又把全品讀成四個動勢：佛陀徵求護持，大眾聞後發願，佛陀重加讚勸，聞者歡喜奉行。大眾發願之中，先有兩個六十俱胝的總願，後有十一組別願。
對諸大菩薩八頌，慧沼把前四頌讀作見利益而自願護持：知佛語真實、知佛具大悲、知福智資糧、知能滅障；後四頌則讀作見他者護持而生隨喜。此處疏中先問：梵天、帝釋等尚在後文發願，何以此處已說見他們護持？第一解指向此前四天王護持與藥叉護持諸品；又一解指向本品長行總願中的六十俱胝天眾，梵天、帝釋已攝在其中。兩條讀路，一條把末品接回前文護持諸品，一條從本品自身的總願照見後面的別願。
四大天王以下的二頌，慧沼多從護法與護人分讀：四大天王先護法、後護人；魔王先護持經人、後護說經者；妙吉祥的後頌中，為俱胝天眾說是護法，恭敬聽聞者是護人；慈氏、大迦葉波與阿難陀的兩頌，也依護人、護法、讚歎的次第各有側重。如此讀來，經典流通不是離開眾生另有一物；法由人受持、宣說、聽聞，護人也就與護法相通。
世尊末勸明列供養、書寫、流通、解說。慧沼以十法行展開這一段，將流通解為施與他人，解說解為開演，又把聽聞、披讀、受持、諷誦、思惟、修習攝入恭敬之中。這一展開使末品從宏大的天眾誓願，回到聞、讀、持、誦、思惟與修習的連續行動。
對全經最後的歡喜，慧沼又引三種清淨：說者清淨、所說法清淨、依所說法得果清淨。由能說、所說到依教得果，正與本品從世尊發問、大眾發願、世尊讚勸到信受奉行的次第相照。疏末以自他同得福益、共成無上覺作結；從佛陀所說到眾人所行，從一時法會到末代流通，這正是付囑所承衍的道路。
When The Sūtra of Golden Light, the Supreme King reaches its final chapter, the World-Honored One first says that he has already taught the assembly the profound Dharma and the right cause of awakening that he attained by diligently cultivating arduous practices throughout measureless eons. He then asks the measureless bodhisattvas and the assembly of humans and gods who will reverently guard the Dharma gate after the Buddha’s nirvāṇa, proclaim and circulate it extensively, and cause the True Dharma to remain long in the world. The whole chapter unfolds from this question, and the assembly’s answers bring the entire sūtra to completion.
From the Buddha’s Question to the Single-Voiced Vow of Two Assemblies of Six Billion
The first answer comes not from one representative but from sixty koṭis of great bodhisattvas and sixty koṭis of gods. Speaking with different mouths but one voice, they state their vow in full: they delight in the profound and wondrous Dharma attained through the Buddha’s measureless eons of cultivation; they reverently protect it without sparing body or life; and even after the Buddha’s nirvāṇa, they will proclaim and circulate it extensively so that the True Dharma will long remain.
This passage places protection at two ends of time. In the present, the assembly makes its vow before the Buddha. In the future, when the Buddha no longer remains in the world, they will continue to bear the task of circulation. Protection is therefore not only present reverence, but also the question of whether anyone in later ages will teach and uphold the Dharma gate and prevent its disappearance.
The Eight Stanzas of the Great Bodhisattvas: By What Power Do They Protect?
The great bodhisattvas first speak eight stanzas. Words of truth and the true Dharma are the first power; great compassion as armor and great loving-kindness as the place of abiding are the second; the completion of the accumulation of merit and arising of the accumulation of wisdom are the third; and subduing Māras, destroying false doctrines, and severing wrong views are the fourth. The first four stanzas explain the power of protection in sequence through truth, compassion, merit and wisdom, and freedom from wrong views.
The following stanzas name the protectors of the world, Śakra, Brahmā, asuras, dragons, deities, yakṣas, and the beings who long dwell upon the earth and in empty space. They also name the four Brahmā-abodes, the four noble truths, and the subduing of the four Māras. The sphere of protection expands from a single assembly to the earth, empty space, and many classes of beings. The final stanza suddenly drives the language to its limit: even if empty space became solid matter and solid matter became empty space, no one could overturn what the buddhas protect. The first seven repeatedly speak of protection; the last comes to rest in immovability, drawing the power of the vow tight.
Ten Sets of Vows, Each Assuming One Part
The four heavenly kings and their male and female retinues vow to unite in protecting the sūtra and make it circulate extensively. They also vow to protect from the four directions and serve those who uphold the sūtra and produce the cause of awakening. Lord Śakra places protection of the sūtra within repayment of kindness: the buddhas appear in the world and expound the sūtra to repay kindness, so he too will honor the buddhas with offerings and protect both the scripture and those who uphold it.
The divine prince of Tuṣita first states the benefits for awakening and the place of future birth attained by an upholder. He then vows to relinquish the excellent reward of heaven and dwell in Jambudvīpa to proclaim the scripture. King Brahmā, lord of the Sahā world, says that all meditative absorptions, immeasurables, vehicles, and liberations issue from this sūtra. Wherever it is taught, he will relinquish the happiness of the Brahmā heaven and go there to listen and protect.
Merchant-Leader, son of Māra, vows to protect the sūtra that accords with right meaning, so that its upholders do not follow Māra’s conduct and purify Māra’s evil deeds. He also arouses great vigor to make the sūtra circulate everywhere. Māra himself vows to protect upholders who subdue afflictions and to prevent Māras from finding an opening against those who teach. Merchant-Leader and Māra speak in sequence: the former diligently protects the scripture, while the latter protects the upholder and teacher; both sets of vows point toward its circulation.
The divine prince Mañjuśrī says that upholding the sūtra is itself an offering to the Tathāgata. He vows to teach it to koṭis of gods and urge reverent listeners toward the place of awakening. Bodhisattva Maitreya vows to become an uninvited friend to those who abide in awakening, even relinquishing body and life to protect this king of sūtras; he also vows to go to Tuṣita and teach it extensively to humans and gods.
Mahākāśyapa states that the Buddha described him as having little wisdom in the śrāvaka vehicle, then vows nevertheless to protect the sūtra according to his own capacity. He will gather upholders in, bestow the power of speech and eloquence, accompany them, and praise them. Ānanda forms his vow from personal hearing and reception: although he heard measureless scriptures directly from the Buddha, he had never heard such a profound and wondrous king of Dharma. Now he will proclaim and circulate it for those who delight in awakening.
Protecting the Scripture Also Means Protecting Those Who Uphold and Teach It
These eleven sets of vows repeatedly name not only the sūtra but its upholders, teachers, reverent listeners, and those who delight in awakening. The four kings vow to serve upholders; Śakra protects both sūtra and upholder; Māra protects the person who upholds and the person who teaches; Mañjuśrī urges listeners toward awakening; Maitreya becomes an uninvited friend; Mahākāśyapa bestows eloquence; and Ānanda proclaims the Dharma for those who delight in awakening. The circulation of Dharma and human responsibility are joined throughout these vows.
This gives entrustment a concrete form. Someone upholds, someone teaches, someone listens, someone protects, and someone after the Buddha’s extinction continues to make the True Dharma remain. Those who vow occupy different positions and assume different tasks, yet all aim at preventing the sūtra’s disappearance and enabling the True Dharma to remain long.
What the Vows Offer Is More Than a Verbal Promise
The speakers not only declare their willingness to protect but also state what they are prepared to relinquish. The bodhisattvas and gods who vow in one voice do not spare body or life. The divine prince of Tuṣita gives up the excellent reward of heaven to dwell in Jambudvīpa and proclaim the scripture. King Brahmā gives up the happiness of his heaven to listen and protect wherever the sūtra is taught. Bodhisattva Maitreya is prepared even to relinquish body and life to protect the king of sūtras. These words place the weight of protection upon the persons who make the vows.
Other vows begin from the measure of personal capacity. Mahākāśyapa calls himself a person of little wisdom yet says he will protect according to his own strength and gather upholders in. Ānanda relies upon personal hearing and reception and vows to proclaim for those who delight in awakening. One protects with whatever power he possesses; the other transmits what he personally heard from the Buddha. Each places the vow precisely where his own capacity lies.
The Right Cause of Awakening Corresponds at the Chapter’s Opening and Close
At the beginning, the World-Honored One says that he has taught the assembly the profound Dharma and right cause of awakening he attained through diligent cultivation over measureless, innumerable great eons. The four kings say that an upholder can produce the cause of awakening; the Tuṣita prince says the upholder will abide in the station of awakening; Mañjuśrī urges reverent listeners toward the place of awakening; Maitreya protects those who abide in awakening; and Ānanda proclaims for those who delight in awakening.
At the close, the World-Honored One again calls preventing the king of sūtras from disappearing after his parinirvāṇa the right cause of unsurpassed awakening. The opening looks back to what the Buddha attained through measureless eons; the middle unfolds the assembly’s vows through upholding, listening, protection, and circulation. In the question, the subject is what the Buddha attained; in the answers, it is how the assembly receives and continues it. The right cause of awakening illuminates both ends, joining entrustment to seeking awakening, exhorting awakening, and forming its cause.
From Hearing to Extensive Proclamation, the Dharma Continues among People
The chapter repeatedly joins hearing and teaching. The four kings hear the Buddha teach the wondrous Dharma of protection, rejoice, and vow. King Brahmā vows to go where the sūtra is taught, listen, and protect. Mañjuśrī will teach koṭis of gods and urge reverent listeners toward awakening. Because Ānanda personally hears from the Buddha and personally receives the teaching before him, he vows to proclaim it for those who delight in awakening. At the end, the assembly again hears the Buddha’s words, rejoices, accepts them in faith, and puts them into practice.
The chapter thereby presents its own sequence of circulation: hearers uphold; upholders teach; those who teach and uphold are protected; later good men and women can honor, copy, circulate, and explain the sūtra for others. The Dharma moves from the Buddha’s speech into people’s hearing and action, then through their upholding and teaching to those who come later. The True Dharma’s long abiding in the world unfolds through these connected actions.
The World-Honored One Grounds Great Vows in Practicable Acts
The chapter records not only the vows but the postures in which they are made. The four kings first hear the wondrous Dharma of protection, each rejoices and arouses a mind to protect the True Dharma, and then they speak together. Śakra, the divine prince of Tuṣita, King Brahmā, Merchant-Leader, Māra, Maitreya, and Mahākāśyapa all reverently join their palms. Mañjuśrī speaks before the Buddha; Ānanda joins his palms toward the Buddha. The common vow to protect the sūtra emerges successively from people of different identities.
What they invest also has a concrete direction. The four kings vow to protect together with their male and female retinues. Śakra grounds offerings in repayment of kindness. The Tuṣita prince and King Brahmā relinquish heavenly happiness to come to the human world or wherever the sūtra is taught. Merchant-Leader arouses great vigor. Māra vows to bring happiness to upholders and protect teachers. Maitreya becomes an uninvited friend. Mahākāśyapa gathers upholders in. Ānanda proclaims the Dharma he personally received. All vows aim at circulation, while each practice unfolds from the speaker’s own position.
Seeing the bodhisattvas and the human and divine assembly each arouse resolve, the World-Honored One praises them again. Reverently circulating the wondrous king of sūtras and preventing its disappearance after the Buddha’s parinirvāṇa is, he says, the right cause of unsurpassed awakening; its qualities cannot be exhausted even in eons as numerous as the sands of the Ganges.
Next, the World-Honored One names bhikṣus, bhikṣuṇīs, upāsakas, upāsikās, and other good men and women one by one. He likewise lists honoring with offerings and reverence, copying and circulating, and explaining for others. The preceding vows are vast; here they are grounded in practicable identities and methods. Protection does not belong only to heavenly kings and bodhisattvas in the assembly. The Buddha entrusts responsibility for cultivation to later people who honor, copy, circulate, and explain.
Rejoicing, Acceptance in Faith, and Practice
The chapter finally closes with the measureless and boundless assembly, as numerous as the sands of the Ganges. They hear the Buddha’s teaching, greatly rejoice, accept it in faith, and put it into practice. The final sentence successively names hearing the Buddha, rejoicing, and faithful enactment, all borne by one assembly. Joy is connected with acceptance and practice. The World-Honored One begins by asking who can protect; the assembly answers through vows; the World-Honored One praises and exhorts; and the hearers finally bring what they heard into practice. Here the chapter closes, and with it the whole sūtra.
Through the Eye of Consciousness-Only
Huizhao begins with the title: to entrust is to confer; to enjoin is to place in another’s care. The Dharma is conferred and placed in another’s care so that it may be protected and circulated in the later age; hence the name “Entrustment.” He reads the whole chapter as four movements: the Buddha seeks protectors, the assembly hears and vows, the Buddha praises and exhorts again, and the hearers rejoice and practice. Within the assembly’s vows come first the general vow of the two groups of sixty koṭis, then eleven particular sets of vows.
For the great bodhisattvas’ eight stanzas, Huizhao reads the first four as seeing the benefit and personally vowing to protect: knowing that the Buddha’s words are true, that the Buddha possesses great compassion, that the accumulations of merit and wisdom are present, and that obstructions can be extinguished. He reads the latter four as rejoicing on seeing others protect. The commentary then asks why Brahmā, Śakra, and others are already said to protect here if they only make their vows later. The first explanation points back to earlier chapters on the protection of the four kings and yakṣas. Another points to the sixty koṭis of gods in this chapter’s general vow, within whom Brahmā and Śakra are already included. One reading joins the last chapter to earlier protection chapters; the other sees later particular vows already reflected within this chapter’s general vow.
For the two-stanza declarations beginning with the four kings, Huizhao frequently distinguishes protection of Dharma from protection of people. The four kings protect the Dharma first and people second. Māra first protects the upholder and then the teacher. In Mañjuśrī’s second stanza, teaching koṭis of gods protects the Dharma, while the reverent listener is the person protected. The paired stanzas of Maitreya, Mahākāśyapa, and Ānanda likewise give different emphases to protecting people, protecting Dharma, and praise. On this reading, circulation is not a thing separate from sentient beings: people receive, uphold, teach, and hear the Dharma, so protecting people is joined to protecting it.
The World-Honored One’s final exhortation explicitly lists offering, copying, circulation, and explanation. Huizhao unfolds these through the ten Dharma practices, explaining circulation as giving the text to others and explanation as opening and expounding it. He also gathers hearing, reading, receiving and upholding, reciting, reflecting, and cultivating into reverence. This development returns the last chapter from vast vows made by divine assemblies to the continuous acts of hearing, reading, upholding, reciting, reflecting, and cultivating.
For the joy at the whole sūtra’s close, Huizhao further cites three purities: purity of the speaker, purity of the Dharma spoken, and purity of the fruit obtained by reliance upon that Dharma. The movement from speaker to what is spoken and then to fruition through practice corresponds to the chapter’s movement from the World-Honored One’s question, through the assembly’s vows and the Buddha’s renewed praise, to faithful practice. The commentary concludes with self and others together attaining meritorious benefit and accomplishing unsurpassed awakening. From what the Buddha teaches to what people practice, and from one Dharma assembly to circulation in the later age, this is the road that entrustment continues by carrying forward.
考據Apparatus
本篇以唐義淨譯《金光明最勝王經》卷十〈付囑品第三十一〉為底本，對讀寶貴合《合部金光明經》〈付囑品〉與曇無讖本今本〈囑累品〉，並錄慧沼正疏及智顗、知禮、吉藏所傳之判釋。三本在全經末端所存場景不同：義淨本以諸眾次第誓護、世尊重讚勸作結；合部本先具相應誓護偈，後接從三昧起、摩頂付囑與散脂誓護；曇無讖本今本只存後一場景。以下逐段並列其原字與層次，不由分合、詳略或古德異說裁定任一本之真偽。
一、科判定位
品身、全經末段與不分節
底本品題為「金光明最勝王經付囑品第三十一」〔T16n0665 0455c14〕。品身自「爾時，世尊普告無量菩薩，及諸人天一切大眾」〔T16n0665 0455c15〕起，至「爾時，無量無邊恒沙大眾，聞佛說已，皆大歡喜，信受奉行。」〔T16n0665 0456c17–18〕止，正文一千零六十六字。0456c19 的金光明最勝王經卷第十是卷尾題；0456c20 起另屬藏經後記，均不入品身。
本品由十五個散文段、十一組伽他與二十八頌連成一場付囑。發言次第本身已足以標明轉折，本文不另插可見科號。
慧沼所判二門、四段與十一別願
慧沼正疏自「付囑品，二門分別。言來意者，〈四天王品〉已下明流通分，有其三種，上既令學行流通，眾聞所說心生喜讚，故今第三次當付屬，令更護持傳之末代，故前品後有此品生。釋名者，付者授也，囑者託也。以法託之，授令護持，流通末代，故云付囑。」〔T39n1788 0340b06〕起，先立來意與釋名。
品內總科為：
慧沼依序分為佛募護持、眾聞願護、佛重讚勸、聞教喜行四段〔T39n1788 0340b14〕。
第二大段又分總願與別願；別願共十一：「下別，有十一：此即第一菩薩願護，有二：初經家序。」〔T39n1788 0340c01〕末段世尊重讚勸再分讚、印、勸〔T39n1788 0341b29〕。這些都是古疏對連續經文的科判，不改作經中自立的小節。
二、異譯對勘
三本真界與場景分流
| 本 | 品題與題署 | 真品身 | 場景次第 |
|---|---|---|---|
| T16n0665 義淨本 | 「金光明最勝王經付囑品第三十一」〔0455c14〕 | 0455c15–0456c18 | 世尊徵護；兩個六十俱胝大眾總願；十一組誓護伽他；世尊重讚、印、勸；大眾喜行。 |
| T16n0664 合部本 | 「金光明經付囑品第二十四」〔0401a03〕；「隋闍那崛多譯」〔0401a04〕 | 0401a05–0402a21；0402a22 已是卷尾題 | 前段具徵護、總願、十一組誓護偈與眾喜；0401c25 起接從三昧起、摩頂、散脂誓護、六種震動與眾喜。 |
| T16n0663 曇無讖本今本 | 「金光明經囑累品第十九」〔0358a02〕 | 0358a03–0358a28；0358a29 已是卷尾題 | 從三昧起、摩頂付囑、諸眾奉行、散脂誓護、六種震動與眾喜。 |
T663 的品分在 0358a28 後已閉合；0358b01 的金光明經懺悔滅罪傳另起一篇傳記，不屬〈囑累品〉。因此，本篇對 T663 的徵引以 0358a03–0358a28 為限。
徵護與總願逐段對位
| 段 | T16n0665 | T16n0664 | T16n0663 今本 |
|---|---|---|---|
| 世尊徵護 | 敘：「爾時，世尊普告無量菩薩，及諸人天一切大眾：」〔0455c15〕言：「汝等當知！我於無量無數大劫，勤修苦行，獲甚深法，菩提正因，已為汝說。汝等誰能發勇猛心，恭敬守護，我涅槃後，於此法門廣宣流布，能令正法久住世間？」〔0455c16〕 | 敘：「爾時，世尊告彼大菩薩眾言：」〔0401a05〕言：「汝等善丈夫輩！誰能守護此諸如來阿僧祇劫集成菩提，於我滅後以此法本當作廣現，令正法久住故？」〔0401a05〕 | 品身自 0358a03 即作佛從三昧起、現神力、摩頂而付囑，沒有另立本欄的徵問答願場景。 |
| 大眾總願 | 敘：「爾時，眾中有六十俱胝諸大菩薩，六十俱胝諸天大眾，異口同音作如是語：」〔0455c19〕言：「世尊！我等咸有欣樂之心，於佛世尊無量大劫勤修苦行，所獲甚深微妙之法菩提正因，恭敬護持，不惜身命。佛涅槃後，於此法門廣宣流布，當令正法久住世間。」〔0455c21〕 | 敘：「爾時，彼菩薩眾中有六十俱致菩薩及六十俱致天女，同以一咽喉聲說如是言：」〔0401a08〕言：「世尊！我等堪能守護此諸如來阿僧祇劫集成菩提，於彼後時當作廣現。」〔0401a09〕 | 沒有六十俱胝／俱致二眾總願；應答場景由諸菩薩、天龍王與散脂等奉行、誓護構成。 |
十一組發言者名對與次第
| 次 | T16n0665 發言者 | T16n0664 發言者 | 對位所見 |
|---|---|---|---|
| 一 | 諸大菩薩〔0455c25〕 | 世尊〔0401a11〕 | 同一組八頌，發言歸屬不同。 |
| 二 | 四大天王〔0456a14〕 | 四大天王〔0401a29〕 | 同位。 |
| 三 | 天帝釋〔0456a20〕 | 天帝〔0401b05〕 | 同位。 |
| 四 | 覩史多天子〔0456a25〕 | 娑訶世界主大梵天王〔0401b10〕 | 兩組次序互換。 |
| 五 | 索訶世界主梵天王〔0456b01〕 | 刪兜率多天子〔0401b15〕 | 兩組次序互換；索訶／娑訶、覩史多／兜率多各守其本。 |
| 六 | 魔王子名曰商主〔0456b07〕 | 商主摩羅子〔0401b20〕 | 同位，名次與音寫不同。 |
| 七 | 魔王〔0456b13〕 | 摩羅波卑摩〔0401b25〕 | 同位。 |
| 八 | 妙吉祥天子〔0456b18〕 | 善德天子〔0401c01〕 | 偈義與序位相應，兩本名異。 |
| 九 | 慈氏菩薩〔0456b23〕 | 慈氏菩薩〔0401c06〕 | 同位。 |
| 十 | 上座大迦葉波〔0456b28〕 | 上座摩訶迦葉波〔0401c11〕 | 同位，名有大／摩訶之異。 |
| 十一 | 具壽阿難陀〔0456c04〕 | 命者阿難陀〔0401c16〕 | 同位，具壽／命者之異。 |
總願中，T665 列「六十俱胝諸大菩薩，六十俱胝諸天大眾」〔0455c20〕；T664 列「六十俱致菩薩及六十俱致天女」〔0401a08〕。數量相應，而俱胝／俱致、諸天大眾／天女的原字不同。
二十八頌逐頌異存全表
下表覆蓋兩本前段十一組偈中的全部二十八頌；各欄標點、用字與語序均照本書，不互相補齊。
| 發言者／頌次 | T16n0665 逐字 | T16n0664 逐字 |
|---|---|---|
| 首組一 | 「世尊真實語，安住於實法；由彼真實故，護持於此經。」〔0455c27〕 | 「諸佛是實語，安住於實法，彼等實住故，此經增住持；」〔0401a13〕 |
| 首組二 | 「大悲為甲冑，安住於大慈；由彼慈悲力，護持於此經。」〔0455c29〕 | 「大悲為鎧甲、大慈為安住，彼等慈力故，此經增住持；」〔0401a15〕 |
| 首組三 | 「福資糧圓滿，生起智資糧；由資糧滿故，護持於此經。」〔0456a02〕 | 「福聚為鎧甲、智聚所出生，諸聚和合故，此經增住持；」〔0401a17〕 |
| 首組四 | 「降伏一切魔，破滅諸邪論；斷除惡見故，護持於此經。」〔0456a04〕 | 「降伏諸摩羅、諸論亦破散，已斷於諸見，此經增住持。」〔0401a19〕 |
| 首組五 | 「護世并釋梵，乃至阿蘇羅；龍神藥叉等，護持於此經。」〔0456a06〕 | 「護世天帝等、諸梵及修羅、天、龍、乾闥婆，住持此已作；」〔0401a21〕 |
| 首組六 | 「地上及虛空，久住於斯者；奉持佛教故，護持於此經。」〔0456a08〕 | 「地住及虛空、所有諸天女，諸佛住持故，已說此行法。」〔0401a23〕 |
| 首組七 | 「四梵住相應，四聖諦嚴飾；降伏四魔故，護持於此經。」〔0456a10〕 | 「梵行相應故，四實已莊嚴；盡四摩羅故，此經增住持。」〔0401a25〕 |
| 首組八 | 「虛空成質礙，質礙成虛空；諸佛所護持，無能傾動者。」〔0456a12〕 | 「虛空若作色、或色作非色，諸佛所住持，無有能令動。」〔0401a27〕 |
| 四大天王一 | 「我今於此經，及男女眷屬；皆一心擁護，令得廣流通。」〔0456a16〕 | 「我等於此經，守護當如是，及子、諸眷屬，亦善作守護。」〔0401b01〕 |
| 四大天王二 | 「若有持經者，能作菩提因；我常於四方，擁護而承事。」〔0456a18〕 | 「若當持此者，菩提已作緣，我當近彼等，四方作守護。」〔0401b03〕 |
| 天帝一 | 「諸佛證此法，為欲報恩故；饒益菩薩眾，出世演斯經。」〔0456a21〕 | 「我知諸佛恩，導師亦已證，於此勝經典，已說佛出生。」〔0401b06〕 |
| 天帝二 | 「我於彼諸佛，報恩常供養；護持如是經，及以持經者。」〔0456a23〕 | 「我於彼諸佛，報恩當作護，當護如是經，及彼持經者。」〔0401b08〕 |
| 覩史多／兜率多一 | 「佛說如是經，若有能持者；當住菩提位，來生覩史天。」〔0456a26〕 | 「若住於菩提，彼當住兜率。此經佛已說，若當有持者，」〔0401b16〕 |
| 覩史多／兜率多二 | 「世尊我慶悅，捨天殊勝報；住於贍部洲，宣揚是經典。」〔0456a28〕 | 「世尊！我當能，捨於天福報，閻浮洲內住，當說此行法。」〔0401b18〕 |
| 梵天王一 | 「諸靜慮無量，諸乘及解脫；皆從此經出，是故演斯經。」〔0456b03〕 | 「諸定及無量，諸乘及解脫，皆由此經出，已說佛出生。」〔0401b11〕 |
| 梵天王二 | 「若說是經處，我捨梵天樂；為聽如是經，亦常為擁護。」〔0456b05〕 | 「我捨梵處樂，此經所在處，至彼聽聞故，守護當如是。」〔0401b13〕 |
| 魔王子商主一 | 「若有受持此，正義相應經；不隨魔所行，淨除魔惡業。」〔0456b09〕 | 「清淨摩羅業，彼不隨摩羅，若當能持此，修多羅正義。」〔0401b21〕 |
| 魔王子商主二 | 「我等於此經，亦當勤守護；發大精進意，隨處廣流通。」〔0456b11〕 | 「我等於此經，守護當如是，我發精進欲，如是今廣現。」〔0401b23〕 |
| 魔王一 | 「若有持此經，能伏諸煩惱；如是眾生類，擁護令安樂。」〔0456b14〕 | 「我於彼眾生，當不作障礙，若當持此者，煩惱皆折伏。」〔0401b26〕 |
| 魔王二 | 「若有說是經，諸魔不得便；由佛威神故，我當擁護彼。」〔0456b16〕 | 「摩羅不得便，故說於此經，以佛住持故，我當護彼等。」〔0401b28〕 |
| 妙吉祥／善德一 | 「諸佛妙菩提，於此經中說；若持此經者，是供養如來。」〔0456b19〕 | 「若諸佛菩提，彼於此經說；若持此經典，彼即供諸尊。」〔0401c02〕 |
| 妙吉祥／善德二 | 「我當持此經，為俱胝天說；恭敬聽聞者，勸至菩提處。」〔0456b21〕 | 「我當持此經，為俱致天說，教化向菩提，當聽及敬重。」〔0401c04〕 |
| 慈氏一 | 「若見住菩提，與為不請友；乃至捨身命，為護此經王。」〔0456b24〕 | 「不請之朋友，若彼住菩提，守護諸法故，能捨於自體。」〔0401c07〕 |
| 慈氏二 | 「我聞如是法，當往覩史天；由世尊加護，廣為人天說。」〔0456b26〕 | 「故我至兜率，如是修多羅，以佛住持故，我當作廣顯。」〔0401c09〕 |
| 迦葉波一 | 「佛於聲聞乘，說我鮮智慧；我今隨自力，護持如是經。」〔0456b29〕 | 「我等少智慧，聲聞乘已說，隨能、隨勢力，教師法當持。」〔0401c12〕 |
| 迦葉波二 | 「若有持此經，我當攝受彼；授其詞辯力，常隨讚善哉。」〔0456c02〕 | 「若有持此經，我當攝受彼，及以堪能辯，與彼作善言。」〔0401c14〕 |
| 阿難陀一 | 「我親從佛聞，無量眾經典；未曾聞如是，深妙法中王。」〔0456c05〕 | 「諸經多千數，我聞教師口，如是等經典，我先未曾聞。」〔0401c17〕 |
| 阿難陀二 | 「我今聞是經，親於佛前受；諸樂菩提者，當為廣宣通。」〔0456c07〕 | 「我值遇此經，對面已受取，我當作廣顯，欲求於菩提。」〔0401c19〕 |
T663 與 T664 後段全量並列
T664 自 0401c25 起與 T663 全品呈同一場景序列。下表逐段保留兩本原字；五個場景之外不另補一段。
| 場景 | T16n0663 逐字 | T16n0664 逐字 |
|---|---|---|
| 從三昧起、摩頂付囑 | T663〔0358a03〕：爾時釋迦牟尼佛，從三昧起現大神力，以右手摩諸菩薩摩訶薩頂，與諸天王及諸龍王、二十八部散脂鬼神大將軍等，而作是言：〔T16n0663 0358a06〕：「我於無量百千萬億恒河沙劫，修習是金光明微妙經典，汝等當受持讀誦廣宣此法，復於閻浮提內無令斷絕。若有善男子、善女人，於未來世中有受持讀誦此經典者，汝等諸天常當擁護，當知是人於未來世無量百千人天之中常受快樂，於未來世值遇諸佛，疾得證成阿耨多羅三藐三菩提。」 | T664〔0401c25〕：爾時，釋迦牟尼佛從三昧起，現大神力，以右手摩諸大菩薩摩訶薩頂，與諸天王及龍王、二十八部散脂鬼神大將軍等，而作是言：〔T16n0664 0401c27〕：「我於無量百千萬億恒河沙劫，修習是金光明微妙經典，汝等當受持、讀誦、廣宣此法，復於閻浮提內無令斷絕。若有善男子、善女人於未來世中，有受持、讀誦此經典者，汝等諸天常當擁護，當知是人於未來世無量百千人天之中常受快樂、於未來世值遇諸佛、疾得證成阿耨多羅三藐三菩提。」 |
| 諸眾三白奉行 | T663〔0358a13〕：爾時諸大菩薩，及天龍王二十八部散脂大將等，即從座起到於佛前，五體投地俱發聲言：〔T16n0663 0358a15〕：「如世尊勅，當具奉行。」如是三白：〔T16n0663 0358a15〕：「如世尊勅，當具奉行。」 | T664〔0402a06〕：爾時，諸大菩薩及天、龍王、二十八部散脂大將等即從座起，到於佛前五體投地，俱發聲言：〔T16n0664 0402a08〕：「如世尊勅，當具奉行。」如是三白：〔T16n0664 0402a08〕：「如世尊勅，當具奉行。」 |
| 散脂誓護 | T663〔0358a16〕：於是散脂大將等，而白佛言：〔T16n0663 0358a17〕：「如世尊勅，若未來世中有受持是經，若自書若使人書，我當與此二十八部諸鬼神等，常當隨侍擁護隱蔽其身，是說法者皆悉消滅諸惡令得安隱，願不有慮。」 | T664〔0402a09〕：於是，散脂大將軍而白佛言：〔T16n0664 0402a09〕：「世尊！若後未來世中有受持是經，若自書、若使人書，我當與此二十八部諸鬼神等常當隨侍擁衛——隱蔽其形——是說法者，皆悉消滅諸惡，令得安隱，願不有慮。」 |
| 六種震動 | 「爾時釋迦牟尼佛，現大神力，十方無量世界悉皆六種震動，是時諸佛皆大歡喜；囑累是經故，讚美持法者，現無量神力。」〔T16n0663 0358a20〕 | 「爾時，釋迦牟尼佛現大神力，十方無量世界皆六種震動。是時諸佛皆大歡喜——囑累是經故——讚美持法者，現無量神力。」〔T16n0664 0402a14〕 |
| 列眾歡喜作禮 | 「於是無量無邊阿僧祇菩薩摩訶薩大眾及信相菩薩，金光、金藏、常悲、法上等，及四天大王、十千天子，與道場菩提樹神、堅牢地神及一切世間天人阿脩羅等，聞佛所說，皆發無上菩提之道，踊躍歡喜作禮而去。」〔T16n0663 0358a23〕 | 「於是無量無邊阿僧祇菩薩摩訶薩大眾，及信相菩薩、金光、金藏、常悲、法上等，及四天王、十千天子與道場菩提樹神地神堅牢等，及一切世間天、人、阿脩羅等，聞佛所說，皆發無上菩提之心，踊躍歡喜，作禮而去。」〔T16n0664 0402a16〕 |
十一偈願後的收束異存
T665 在十一組偈後有世尊重讚勸：「善哉！善哉！汝等能於如是微妙經王虔誠流布，乃至於我般涅槃後，不令散滅，即是無上菩提正因，所獲功德於恒沙劫說不能盡。」〔T16n0665 0456c11〕又列苾芻、苾芻尼、鄔波索迦、鄔波斯迦及善男子、善女人，勸供養恭敬、書寫流通、為人解說〔0456c14〕。
T664 相應前段在十一偈後列眾歡喜：「佛說此時，菩提高樹善寂天女及彼大辯天女等、功德天女等諸天女，及諸天眾——釋梵、鞞沙門等為首，諸天王及彼諸大天眾、乾闥婆、阿修羅等世間，於佛所說皆大歡喜。」〔T16n0664 0401c21〕隨後進入從三昧起、摩頂付囑的第二場景。T663 則由從三昧起直接開品。
成立史雙證
寶貴《合部金光明經序》先記三本：「而《金光明》見有三本：初在涼世有曇無讖譯，為四卷，止十八品；其次，周世闍那崛多譯，為五卷，成二十品；後逮梁世，真諦三藏於建康譯〈三身分別〉、〈業障滅〉、〈陀羅尼最淨地〉、〈依空滿願〉等四品，足前出沒為二十二品。」〔T16n0664 0359b20〕又記寶貴之疑：
寶貴每歎：「此經祕奧，後分云何竟無囑累？舊雖三譯，本疑未周，長想梵文，願言逢遇。」〔T16n0664 0359b27〕
其後載「至開皇十七年，法席小間，因勸請北天竺揵陀羅國三藏法師——此云志德——重尋後本，果有〈囑累品〉，復得〈銀主陀羅尼品〉。」〔T16n0664 0359c02〕
知禮《金光明經文句記》則在入文總判中說：「異於真諦所譯七軸二十二品，故指四卷十八品也。世有足〈囑累〉為十九品者，謬也，以諸譯本皆無此品故。」〔T39n1786 0083b24–25〕前一段是寶貴序的成立史記述，後一段是知禮的品數判語；兩證一同保存，不以其一抹去其一。
三、唯識義之經據（眼）
經文自身所立
本品把護持落在法、持法者與說法者三處。諸大菩薩先以真實語、大悲大慈、福智資糧、降魔破邪、護世諸天、地空諸神、四梵住與四聖諦陳願；四大天王以眷屬共護經與持經者；天帝釋以報恩供養護法護人；其後覩史多天子、梵天王、商主、魔王、妙吉祥天子、慈氏菩薩、大迦葉波與阿難陀各自立願。末後世尊把供養恭敬、書寫流通與為人解說列為可行之事，並以大眾歡喜、信受、奉行收束全經。
慧沼正疏逐條
慧沼判總願為四層：
慧沼把總願分為舉眾數、述欣願心、誓自護持與兼傳末代四層〔T39n1788 0340b26〕。
對諸大菩薩八頌，疏判：「下陳願護，有八頌分二：初四頌見利益故自願護。於中，一頌知佛語實故、次一頌知佛大悲故、次一頌知具資糧故願、次一頌知能滅障故願、次有四頌見他護隨喜。」〔T39n1788 0340c12〕後四頌又次第見梵釋八部、地空諸神與佛護持。
此處疏內有一問二解，原文全錄：
「問：若見梵釋等護持此經生隨喜者，何故下文方說梵釋等願護？」〔T39n1788 0340c19〕
「答：見前四天王護持品及藥叉等護持品中說，故生隨喜。」〔T39n1788 0340c21〕
「又解：即見前長行總願護中六十俱胝諸天大眾恭敬護持，即梵釋等，故見無咎。」〔T39n1788 0340c22〕
對四大天王聞佛說護持妙法之難，慧沼另問：「前說護持是諸菩薩，云何得言聞佛說此護持妙法各生隨喜護正法心？」〔T39n1788 0340c28〕答曰：「聞前佛勸護持妙法，故云聞說。」〔0340c29〕
第二至第十一組別願，疏中所判如下：
| 次 | 慧沼所傳 | 所判重點 |
|---|---|---|
| 二 | 「護中二頌：初頌護法、後頌護人。」〔T39n1788 0341a05〕 | 四大天王：先護法，後護人。 |
| 三 | 「二頌：初一頌述護所由、後一頌陳護法。佛昔聞法得成菩提，為報經恩，為菩薩說。我今得聞，亦應報恩，受持流布。」〔0341a11〕 | 天帝釋：報恩為護所由。 |
| 四 | 「二頌：初一頌述利益、後一頌陳護法。」〔0341a18〕 | 覩史多天子：利益與護法。 |
| 五 | 「下第五，文段同前。」〔0341a22〕 | 梵天王承前式。 |
| 六 | 「下第六，文亦同前。」〔0341a26〕 | 商主承前式。 |
| 七 | 「陳護法中，初頌護持經人、後頌護說經者，由護人故亦即護法。」〔0341b13〕 | 魔王：護持經人與說經者。 |
| 八 | 「陳護法中，初述經利、後明護法。為俱𦙁天說是護法，恭敬聽聞者是護人。」〔0341b16〕 | 妙吉祥：經利、護法、護人。 |
| 九 | 「陳護法中，初頌護人、後頌護法。」〔0341b18〕 | 慈氏：護人與護法。 |
| 十 | 「陳護法中，初一頌護法、後一頌護人。」〔0341b19〕 | 大迦葉波：護法與護人。 |
| 十一 | 「陳護法中，初一頌讚、後一頌護。樂菩提者護人，為廣宣通護法。」〔0341b20〕 | 阿難陀：讚、護人、護法。 |
世尊重讚勸一段，慧沼分作讚、印、勸，並以十法行讀末勸：「行十法行俱是護法，此十法行中略舉四，一供養、二書寫、三流通者即施他、四解說者即開演也。聽聞、披讀、受持、諷誦、思惟、修習皆恭敬攝，由恭敬法故聽聞等。」〔T39n1788 0341c03〕這十法行是疏家補足；本經明列者仍是供養恭敬、書寫流通、為人解說。
對末句歡喜、信受、奉行，慧沼引《文殊問經論》：「有三種義，是故歡喜。一說者清淨，以於諸法得自在故，此意以無染著得說自在故。二所說法清淨，以如實證知清淨法體故。三依所說法得果清淨，以得妙境界。」〔T39n1788 0341c10〕其後解為依所說證入真理而得涅槃。
牒經原字分書
慧沼牒文與底本有數處原字不同，不能互改：
| 書別 | 逐字原文 |
|---|---|
| 義淨經 | 「若有說是經，諸魔不得便；由佛威神故，我當擁護彼。」〔T16n0665 0456b16〕 |
| 慧沼牒 | 「若有說是經，諸魔不得便，由佛威神力，我當擁護彼。」〔T39n1788 0341a28〕 |
| 義淨經 | 「若有持此經，我當攝受彼；授其詞辯力，常隨讚善哉。」〔T16n0665 0456c02〕 |
| 慧沼牒 | 「若有持此經，我當攝受彼，授其辭辨力，常隨讚善哉。」〔T39n1788 0341b09〕 |
| 義淨經 | 「我當持此經，為俱胝天說；恭敬聽聞者，勸至菩提處。」〔T16n0665 0456b21〕 |
| 慧沼判 | 「為俱𦙁天說是護法，恭敬聽聞者是護人。」〔T39n1788 0341b16〕 |
| 義淨經 | 「爾時，無量無邊恒沙大眾，聞佛說已，皆大歡喜，信受奉行。」〔T16n0665 0456c17〕 |
| 慧沼牒 | 「經 爾時無量無邊恒沙大眾聞佛說已，皆大歡喜信受奉行。」〔T39n1788 0341c08〕 |
四、諸家異釋
慈恩·慧沼《金光明最勝王經疏》
本品正疏在疏卷六，始於品題 0340b05，終於結頌 0341c19；0341c20 已是疏卷尾題，0341c21 是刊記。慧沼有本品逐文正疏，所立二門、四段、總別與十一別願，以及一問二解，已全錄於目一、目三。疏末自頌為：「諸佛最妙法，大慈悲所流，為利於群生，甚深難可測。今憑眾加護，隨力讚斯經，獲福益自他，共成無上覺。」〔T39n1788 0341c17〕
智顗《金光明經文句》
智顗《文句》依四卷十八品本逐文而釋，入文總判說：「此四卷文，總有十八品，舊來分割盈縮不同。」〔T39n1785 0046b28〕其末品科題為「釋讚佛品」〔0082c13〕，並以「既善始令終，初中後竟」〔0082c27〕收束。全書在〈讚佛品〉後即卷六尾，沒有今本〈囑累品〉的逐文段；此處只明記其書之實際止界，不虛列一個不存在的本品逐文疏。
知禮《金光明經文句記》
T1786 是知禮對智顗《文句》的逐文記。本品所涉唯一直接詞例位於卷一上入文之前端總判：「二、入文，二：初、定三分，二：初、的指所傳。異於真諦所譯七軸二十二品，故指四卷十八品也。世有足〈囑累〉為十九品者，謬也，以諸譯本皆無此品故。」〔T39n1786 0083b23〕這是品數與所傳本的總判，不是〈囑累品〉逐文記；全書也沒有另一段本品逐文釋。
吉藏《金光明經疏》
吉藏的四卷疏亦無今本〈囑累品〉逐文段，但其末品正有付屬結構旁照：「〈讚佛品〉 是大段第三，明流通分。準七卷經有二品：初一品讚能說人德，即是讚嘆流通；後一品明弘所說教法，即是付屬流通。此四卷經唯讚嘆流通，略無付屬。」〔T39n1787 0173c02〕因此，吉藏書中雖無本品逐句疏，卻明言七卷經的付屬流通與四卷經的止界，兩項同時保留。
玄義層：智顗《玄義》與知禮《玄義拾遺記》
智顗《玄義》明記：「一部名事遍十八品。」〔T39n1783 0006a24〕只作十八品總數之證。
T1784《金光明經玄義拾遺記》是知禮釋智顗《玄義》之書，不是逐文記。其護持與流通旁照為：「護持饒益說聽之人，皆為宗奉經王、流通方等，若非法門至妙，曷能裨贊惟勤。」〔T39n1784 0014b22〕又自明兩層：「初釋題，即玄義；二釋文，即文句。」〔0015a10〕故 T1784 的玄義旁照與 T1786 的入文總判分書標明。
五、術語
| 術語 | 經據與古德所傳 | 本篇取法 |
|---|---|---|
| 付囑 | 慧沼：「付者授也，囑者託也。以法託之，授令護持，流通末代，故云付囑。」〔T39n1788 0340b09〕 | 依授、託解題；末代流通是慧沼釋名。 |
| 囑累／付屬 | T663 品題作囑累〔T16n0663 0358a02〕；吉藏作「付屬流通」〔T39n1787 0173c04〕；T665、T664 品題作付囑。 | 三名依各書保存，不互相正字化。 |
| 俱胝／俱致／俱𦙁 | T665 作俱胝〔0455c20〕；T664 作俱致〔0401a08〕；慧沼判文有俱𦙁〔T39n1788 0341b16〕。 | 各守其書原字與異體。 |
| 伽他／伽陀 | T665 經作伽他〔0455c26〕；慧沼牒作伽陀〔T39n1788 0340c01〕。 | 都指本品偈頌；原字分存。 |
| 覩史多／兜率多 | T665 作覩史多天子〔0456a25〕；T664 作刪兜率多天子〔0401b15〕。 | 同一對位組的異譯名形。 |
| 不請友 | 慈氏發願：「若見住菩提，與為不請友」〔T16n0665 0456b24〕；T664 作「不請之朋友」〔0401c07〕。 | 指不待邀請而作友護持，不外推為一般交友格言。 |
| 鮮智慧 | 大迦葉波自陳：「佛於聲聞乘，說我鮮智慧」〔T16n0665 0456b29〕；T664 作「我等少智慧」〔0401c12〕。 | 鮮依少義，不改作新義。 |
| 詞辯／辭辨 | T665 作「授其詞辯力」〔0456c03〕；慧沼牒作「授其辭辨力」〔T39n1788 0341b09〕。 | 經、疏分書。 |
| 具壽／命者 | T665 作具壽阿難陀〔0456c04〕；T664 作命者阿難陀〔0401c16〕。 | 同一發言者之異譯稱謂。 |
| 鄔波索迦／鄔波斯迦 | 世尊末勸列「苾芻、苾芻尼、鄔波索迦、鄔波斯迦」〔T16n0665 0456c14〕。 | 四眾原名逐項保留，不縮成未列名目的泛稱。 |
六、譬喻與修辭
本品沒有另立一則敘事譬喻；其修辭力量主要來自重複、對舉、次第發願與一組決定語。
- 諸大菩薩前七頌都以「護持於此經」〔T16n0665 0455c27–0456a10〕收句，依次列真實語、大悲大慈、福智資糧、降魔破邪、護世諸眾、地空久住者與四梵住四聖諦；末頌轉作「諸佛所護持，無能傾動者。」〔T16n0665 0456a13〕
- 「虛空成質礙，質礙成虛空」〔0456a12〕以兩端互換之極語，承接於諸佛護持、無能傾動；經文未另作物理說明。
- 後十組多以兩頌成對，護經、護持經者、護說經者、聽聞者與求菩提者隨發言者而換位，形成誓護的迭次展開。
- 世尊末後把宏願落到供養恭敬、書寫流通、為人解說等行動，再以歡喜、信受、奉行作全經收句。
七、互讀與承衍
前品末，世尊告大辯才天：「善哉！善哉！汝久修習，具大辯才，今復於我廣陳讚歎，令汝速證無上法門，相好圓明，普利一切。」〔T16n0665 0455c11〕本品隨即由個別印讚轉為普告無量菩薩及人天大眾〔0455c15〕。這只是經中現成的前後次第，不另造單一起因。
慧沼把〈四天王品〉以下判為流通分三種，至本品是「第三次當付屬，令更護持傳之末代」〔T39n1788 0340b08〕；其解諸大菩薩後四頌時，一讀為見前〈四天王護持品〉及藥叉等護持而隨喜，一讀為見本品總願中六十俱胝天眾而隨喜。由此，本品承接此前諸天神護持諸品，也把全經所說交到滅後受持、書寫、流通、解說的行動上。
承衍在疏學中又呈兩條線：慧沼依義淨本逐一科釋十一願，智顗《文句》與吉藏《疏》依四卷本止於〈讚佛品〉，知禮《文句記》在入文總判中辨十九品之說，而《玄義拾遺記》另從玄義層說護持說聽。各書所處層次不同，合看可見付囑之義如何在經末場景、品數總判與流通義中相續展開。
八、校本定位
- 底本：T16n0665《金光明最勝王經》卷十，品題 0455c14，品身 0455c15–0456c18，共一千零六十六字；0456c19 卷尾題與其後藏經後記不入本品。
- 對校本一：T16n0664《合部金光明經》〈付囑品第二十四〉，品題 0401a03，譯者題署 0401a04，品身 0401a05–0402a21；0402a22 是卷尾題。前段具二十八頌，後段與 T663 全品相應。
- 對校本二：T16n0663《金光明經》今本〈囑累品第十九〉，品題 0358a02，品身 0358a03–0358a28；0358a29 是卷尾題，0358b01 起〈金光明經懺悔滅罪傳〉另屬傳記。
- T665 與 T664 的二十八頌已逐頌全列；十一組發言者名對與次序異存亦已逐項繫處。T663 與 T664 後段五個場景已全文並列。
- 慧沼《金光明最勝王經疏》T39n1788：本品正疏 0340b05–0341c19；0341c20 卷尾題、0341c21 刊記不入。牒經與底本的神／神力、詞辯／辭辨、胝／𦙁等原字分書保存。
- 智顗《金光明經文句》T39n1785：四卷十八品總判 0046b28，末品〈讚佛品〉科題 0082c13；沒有本品逐文段。
- 知禮《金光明經文句記》T39n1786：0083b23–25 為卷一上入文前端的品數總判，不是本品逐文記。
- 吉藏《金光明經疏》T39n1787：0173c02 起明七卷經有付屬流通、四卷經略無付屬；沒有本品逐文段。
- 知禮《金光明經玄義拾遺記》T39n1784：0014b22 為護持說聽之玄義旁照，與 T1786 分書標層。
- 成立史同時保存寶貴序 0359b20–0359c06 與知禮《文句記》0083b23–25；本篇不據此判 T663 今本〈囑累品〉真偽，也不推出單一文本先後。
This apparatus uses “Entrustment,” Chapter 31, in fascicle ten of Yijing’s Tang translation of The Sūtra of Golden Light, the Supreme King as its base text. It reads this against “Entrustment” in Baogui’s composite Sūtra of Golden Light and the “Entrustment” chapter in the received Dharmakṣema recension, while also recording Huizhao’s principal commentary and the interpretations transmitted by Zhiyi, Zhili, and Jizang. The three recensions preserve different scenes at the end of the whole sūtra: Yijing closes with successive vows of protection by the assemblies and the World-Honored One’s renewed praise and exhortation; the composite first includes the corresponding vow stanzas and then continues with emergence from samādhi, entrustment by touching the crown of the head, and Sanzhi’s vow of protection; the extant Dharmakṣema recension preserves only the latter scene. The wording and layers are set side by side passage by passage below. No recension is judged authentic or spurious on the basis of division, combination, degree of elaboration, or ancient masters’ differing accounts.
I. Doctrinal-Outline Placement
Chapter Body, the End of the Whole Sūtra, and the Absence of Inserted Sections
The base-text chapter title is 「金光明最勝王經付囑品第三十一」—“The Sūtra of Golden Light, the Supreme King, ‘Entrustment,’ Chapter 31” 〔T16n0665 0455c14〕. The chapter body begins with 「爾時，世尊普告無量菩薩，及諸人天一切大眾」—“At that time, the World-Honored One addressed measureless bodhisattvas and the entire assembly of humans and gods” 〔T16n0665 0455c15〕 and ends with 「爾時，無量無邊恒沙大眾，聞佛說已，皆大歡喜，信受奉行。」—“At that time, after the measureless and boundless assembly, as numerous as the sands of the Ganges, heard the Buddha’s teaching, they all greatly rejoiced, accepted it in faith, and put it into practice” 〔T16n0665 0456c17–18〕. The main text contains 1,066 Chinese characters. At 0456c19, “The Sūtra of Golden Light, the Supreme King, Fascicle Ten” is the fascicle-end title; from 0456c20 onward begins a separate postface to the canon. Neither belongs to the chapter body.
The chapter consists of fifteen prose passages, eleven groups of gāthās, and twenty-eight stanzas, all forming a single scene of entrustment. The sequence of speakers already marks the transitions, so no visible outline numbering is inserted into the reader text.
Huizhao’s Two Approaches, Four Movements, and Eleven Particular Vows
Huizhao’s principal commentary begins, 「付囑品，二門分別。言來意者，〈四天王品〉已下明流通分，有其三種，上既令學行流通，眾聞所說心生喜讚，故今第三次當付屬，令更護持傳之末代，故前品後有此品生。釋名者，付者授也，囑者託也。以法託之，授令護持，流通末代，故云付囑。」—“The Entrustment chapter is distinguished through two approaches. As for the reason for its coming: from the ‘Four Heavenly Kings’ chapter onward, the circulation division has three kinds. Above, cultivation and practice were already caused to circulate; after hearing what was taught, the assembly rejoiced and praised. Thus the third now follows: it should be entrusted so that it may be further protected and transmitted to the later age. Therefore this chapter arises after the preceding chapter. As for explanation of the name: ‘to entrust’ is to confer, and ‘to enjoin’ is to place in another’s care. The Dharma is placed in another’s care and conferred so that it may be protected and circulated in the later age; hence it is called Entrustment” 〔T39n1788 0340b06〕. He first establishes the reason for the chapter’s coming and explanation of its name.
His overall outline within the chapter is as follows:
Huizhao divides the chapter in sequence into four movements: the Buddha seeks protectors, the assembly hears and vows to protect, the Buddha praises and exhorts again, and the hearers rejoice and practice 〔T39n1788 0340b14〕.
The second major movement is further divided into a general vow and particular vows. There are eleven particular vows: 「下別，有十一：此即第一菩薩願護，有二：初經家序。」—“Below are the particular vows, eleven in all. This is the first, the bodhisattvas’ vow of protection; it has two parts: first, the compiler’s narration” 〔T39n1788 0340c01〕. The concluding movement in which the World-Honored One again praises and exhorts is further divided into praise, confirmation, and exhortation 〔T39n1788 0341b29〕. These are all outlines imposed by the ancient commentator upon continuous sūtra text; they are not rewritten as sections established by the sūtra itself.
II. Alternate Translations · Collation of the Three Translations
True Chapter Boundaries and the Branching of Scenes in the Three Recensions
| Recension | Chapter title and attribution | True chapter body | Sequence of scenes |
|---|---|---|---|
| Yijing T16n0665 | 「金光明最勝王經付囑品第三十一」—“The Sūtra of Golden Light, the Supreme King, ‘Entrustment,’ Chapter 31” 〔0455c14〕 | 0455c15–0456c18 | The World-Honored One seeks protectors; the two sixty-koṭi assemblies make their general vow; eleven groups of protection-vow gāthās follow; the World-Honored One praises, confirms, and exhorts again; the assembly rejoices and practices. |
| Composite T16n0664 | 「金光明經付囑品第二十四」—“The Sūtra of Golden Light, ‘Entrustment,’ Chapter 24” 〔0401a03〕; 「隋闍那崛多譯」—“Translated by Jñānagupta of the Sui” 〔0401a04〕 | 0401a05–0402a21; 0402a22 is already the fascicle-end title | The first passage includes the summons to protect, general vow, eleven groups of vow stanzas, and the assembly’s rejoicing. From 0401c25 it continues with emergence from samādhi, touching the crowns of heads, Sanzhi’s vow of protection, six kinds of trembling, and the assembly’s rejoicing. |
| Extant Dharmakṣema T16n0663 | 「金光明經囑累品第十九」—“The Sūtra of Golden Light, ‘Entrustment,’ Chapter 19” 〔0358a02〕 | 0358a03–0358a28; 0358a29 is already the fascicle-end title | Emergence from samādhi, entrustment by touching the crowns of heads, the assemblies’ practice, Sanzhi’s vow of protection, six kinds of trembling, and the assembly’s rejoicing. |
The chapter division in T663 has closed after 0358a28. “Account of Repentance and Extinguishing Offenses in the Sūtra of Golden Light” at 0358b01 begins a separate biographical account and does not belong to the “Entrustment” chapter. Citations to T663 in this apparatus are therefore limited to 0358a03–0358a28.
Passage-by-Passage Alignment of the Summons to Protect and the General Vow
| Passage | T16n0665 | T16n0664 | Extant T16n0663 |
|---|---|---|---|
| The World-Honored One seeks protectors | Narration: 「爾時，世尊普告無量菩薩，及諸人天一切大眾：」—“At that time, the World-Honored One addressed measureless bodhisattvas and the entire assembly of humans and gods” 〔0455c15〕. Speech: 「汝等當知！我於無量無數大劫，勤修苦行，獲甚深法，菩提正因，已為汝說。汝等誰能發勇猛心，恭敬守護，我涅槃後，於此法門廣宣流布，能令正法久住世間？」—“You should know that throughout measureless, innumerable great eons I diligently cultivated arduous practices and attained the profound Dharma, the right cause of awakening, which I have now taught you. Who among you can arouse a courageous mind and reverently guard it, and after my nirvāṇa extensively proclaim and circulate this Dharma gate so that the True Dharma will long remain in the world?” 〔0455c16〕 | Narration: 「爾時，世尊告彼大菩薩眾言：」—“At that time, the World-Honored One told that assembly of great bodhisattvas” 〔0401a05〕. Speech: 「汝等善丈夫輩！誰能守護此諸如來阿僧祇劫集成菩提，於我滅後以此法本當作廣現，令正法久住故？」—“Good men, who can protect this awakening accumulated by the tathāgatas over asaṃkhyeya eons and, after my extinction, broadly reveal this Dharma text so that the True Dharma will long remain?” 〔0401a05〕 | From 0358a03, the chapter body immediately has the Buddha emerge from samādhi, manifest spiritual power, and entrust the teaching by touching crowns of heads. It does not separately establish the scene of summons, answer, and vow in this column. |
| General vow of the assemblies | Narration: 「爾時，眾中有六十俱胝諸大菩薩，六十俱胝諸天大眾，異口同音作如是語：」—“At that time, within the assembly were sixty koṭis of great bodhisattvas and sixty koṭis of gods, who spoke with different mouths but one voice” 〔0455c19〕. Speech: 「世尊！我等咸有欣樂之心，於佛世尊無量大劫勤修苦行，所獲甚深微妙之法菩提正因，恭敬護持，不惜身命。佛涅槃後，於此法門廣宣流布，當令正法久住世間。」—“World-Honored One, we all possess minds of joy and delight. We will reverently protect the profound and wondrous Dharma, the right cause of awakening, attained by the Buddha, the World-Honored One, through diligently cultivating arduous practices throughout measureless great eons, without sparing body or life. After the Buddha’s nirvāṇa, we will extensively proclaim and circulate this Dharma gate so that the True Dharma will long remain in the world” 〔0455c21〕 | Narration: 「爾時，彼菩薩眾中有六十俱致菩薩及六十俱致天女，同以一咽喉聲說如是言：」—“At that time, within that assembly of bodhisattvas were sixty koṭis of bodhisattvas and sixty koṭis of goddesses, who spoke as with a single throat” 〔0401a08〕. Speech: 「世尊！我等堪能守護此諸如來阿僧祇劫集成菩提，於彼後時當作廣現。」—“World-Honored One, we are able to protect this awakening accumulated by the tathāgatas over asaṃkhyeya eons and will broadly reveal it at that later time” 〔0401a09〕 | There is no general vow by two assemblies of sixty koṭis. The response scene instead consists of great bodhisattvas, divine dragon kings, Sanzhi, and others practicing and vowing protection. |
Alignment and Sequence of the Eleven Groups of Speakers
| No. | Speaker in T16n0665 | Speaker in T16n0664 | What the alignment shows |
|---|---|---|---|
| 1 | Great bodhisattvas 〔0455c25〕 | World-Honored One 〔0401a11〕 | The same group of eight stanzas is attributed to different speakers. |
| 2 | Four great heavenly kings 〔0456a14〕 | Four great heavenly kings 〔0401a29〕 | Same position. |
| 3 | Lord Śakra 〔0456a20〕 | Lord of the gods 〔0401b05〕 | Same position. |
| 4 | Divine prince of Tuṣita 〔0456a25〕 | King Brahmā, lord of the Sahā world 〔0401b10〕 | The order of these two groups is reversed. |
| 5 | King Brahmā, lord of the Sahā world 〔0456b01〕 | Divine prince of Tuṣita 〔0401b15〕 | The order of these two groups is reversed; the forms Sahā and Tuṣita remain with their respective recensions. |
| 6 | Son of Māra named Merchant-Leader 〔0456b07〕 | Merchant-Leader, son of Māra 〔0401b20〕 | Same position, with a different name order and sound-form. |
| 7 | Māra 〔0456b13〕 | Māra Pāpīyān 〔0401b25〕 | Same position. |
| 8 | Divine prince Mañjuśrī 〔0456b18〕 | Divine prince Good Virtue 〔0401c01〕 | The meanings of the stanzas and their sequential position correspond, while the names differ. |
| 9 | Bodhisattva Maitreya 〔0456b23〕 | Bodhisattva Maitreya 〔0401c06〕 | Same position. |
| 10 | Elder Mahākāśyapa 〔0456b28〕 | Elder Mahākāśyapa 〔0401c11〕 | Same position, with a difference between “great” and “mahā” in the names. |
| 11 | Venerable Ānanda 〔0456c04〕 | Venerable Ānanda 〔0401c16〕 | Same position, with differing translations of “Venerable.” |
In the general vow, T665 lists 「六十俱胝諸大菩薩，六十俱胝諸天大眾」—“sixty koṭis of great bodhisattvas and sixty koṭis of gods” 〔0455c20〕, while T664 lists 「六十俱致菩薩及六十俱致天女」—“sixty koṭis of bodhisattvas and sixty koṭis of goddesses” 〔0401a08〕. The quantities correspond, while the original graphs for koṭi and the descriptions “assembly of gods” and “goddesses” differ.
Complete Table of Variants across All Twenty-Eight Stanzas
The table below covers all twenty-eight stanzas in the eleven groups of verse in the opening passages of the two recensions. Punctuation, wording, and word order in each column follow that recension and are not completed from the other.
| Speaker / stanza | T16n0665 verbatim | T16n0664 verbatim |
|---|---|---|
| First group, 1 | 「世尊真實語，安住於實法；由彼真實故，護持於此經。」—“The World-Honored One speaks words of truth and abides in the true Dharma; because of that truth, protect and uphold this sūtra” 〔0455c27〕 | 「諸佛是實語，安住於實法，彼等實住故，此經增住持；」—“The buddhas speak truth and abide in the true Dharma; because they truly abide, this sūtra’s abiding and upholding increase” 〔0401a13〕 |
| First group, 2 | 「大悲為甲冑，安住於大慈；由彼慈悲力，護持於此經。」—“Great compassion is armor, and they abide in great loving-kindness; through the power of that loving-kindness and compassion, protect and uphold this sūtra” 〔0455c29〕 | 「大悲為鎧甲、大慈為安住，彼等慈力故，此經增住持；」—“Great compassion is armor and great loving-kindness the place of abiding; through the power of their loving-kindness, this sūtra’s abiding and upholding increase” 〔0401a15〕 |
| First group, 3 | 「福資糧圓滿，生起智資糧；由資糧滿故，護持於此經。」—“The accumulation of merit is complete, and the accumulation of wisdom arises; because the accumulations are complete, protect and uphold this sūtra” 〔0456a02〕 | 「福聚為鎧甲、智聚所出生，諸聚和合故，此經增住持；」—“The accumulation of merit is armor, and the accumulation of wisdom is produced; because the accumulations come together, this sūtra’s abiding and upholding increase” 〔0401a17〕 |
| First group, 4 | 「降伏一切魔，破滅諸邪論；斷除惡見故，護持於此經。」—“Subdue every Māra, destroy false doctrines, and sever wrong views; for this reason, protect and uphold this sūtra” 〔0456a04〕 | 「降伏諸摩羅、諸論亦破散，已斷於諸見，此經增住持。」—“Māras are subdued, doctrines shattered and dispersed, and views already severed; this sūtra’s abiding and upholding increase” 〔0401a19〕 |
| First group, 5 | 「護世并釋梵，乃至阿蘇羅；龍神藥叉等，護持於此經。」—“Protectors of the world, Śakra and Brahmā, asuras, dragons, deities, yakṣas, and others protect and uphold this sūtra” 〔0456a06〕 | 「護世天帝等、諸梵及修羅、天、龍、乾闥婆，住持此已作；」—“Protectors of the world, the lord of the gods, Brahmās, asuras, gods, dragons, and gandharvas have undertaken its abiding and upholding” 〔0401a21〕 |
| First group, 6 | 「地上及虛空，久住於斯者；奉持佛教故，護持於此經。」—“Those who long dwell upon the earth or in empty space protect and uphold this sūtra because they receive and maintain the Buddha’s teaching” 〔0456a08〕 | 「地住及虛空、所有諸天女，諸佛住持故，已說此行法。」—“All the goddesses dwelling upon the earth and in empty space have taught this practice because the buddhas cause it to abide” 〔0401a23〕 |
| First group, 7 | 「四梵住相應，四聖諦嚴飾；降伏四魔故，護持於此經。」—“Corresponding with the four Brahmā-abodes, adorned by the four noble truths, and subduing the four Māras, protect and uphold this sūtra” 〔0456a10〕 | 「梵行相應故，四實已莊嚴；盡四摩羅故，此經增住持。」—“Because it corresponds with Brahmā-conduct, is adorned by the four truths, and has exhausted the four Māras, this sūtra’s abiding and upholding increase” 〔0401a25〕 |
| First group, 8 | 「虛空成質礙，質礙成虛空；諸佛所護持，無能傾動者。」—“Even if empty space became solid matter and solid matter became empty space, no one could overturn what the buddhas protect and uphold” 〔0456a12〕 | 「虛空若作色、或色作非色，諸佛所住持，無有能令動。」—“If empty space became form or form became non-form, no one could move what the buddhas cause to abide” 〔0401a27〕 |
| Four great heavenly kings, 1 | 「我今於此經，及男女眷屬；皆一心擁護，令得廣流通。」—“I and my male and female retinues will now single-mindedly protect this sūtra so that it circulates extensively” 〔0456a16〕 | 「我等於此經，守護當如是，及子、諸眷屬，亦善作守護。」—“We will protect this sūtra in this way, and our children and retinues will likewise protect it well” 〔0401b01〕 |
| Four great heavenly kings, 2 | 「若有持經者，能作菩提因；我常於四方，擁護而承事。」—“If an upholder of the sūtra can produce the cause of awakening, I will constantly protect and serve that person from the four directions” 〔0456a18〕 | 「若當持此者，菩提已作緣，我當近彼等，四方作守護。」—“If anyone upholds this, awakening has already become the condition; I will draw near to them and protect them from the four directions” 〔0401b03〕 |
| Lord Śakra, 1 | 「諸佛證此法，為欲報恩故；饒益菩薩眾，出世演斯經。」—“The buddhas realize this Dharma and, wishing to repay kindness and benefit the assembly of bodhisattvas, appear in the world and expound this sūtra” 〔0456a21〕 | 「我知諸佛恩，導師亦已證，於此勝經典，已說佛出生。」—“I know the kindness of the buddhas; the Guide has also realized it, and in this supreme scripture the arising of a buddha has been taught” 〔0401b06〕 |
| Lord Śakra, 2 | 「我於彼諸佛，報恩常供養；護持如是經，及以持經者。」—“To repay the kindness of those buddhas, I constantly make offerings, protect and uphold this sūtra, and protect those who uphold it” 〔0456a23〕 | 「我於彼諸佛，報恩當作護，當護如是經，及彼持經者。」—“To repay the kindness of those buddhas, I will protect this sūtra and those who uphold it” 〔0401b08〕 |
| Tuṣita, 1 | 「佛說如是經，若有能持者；當住菩提位，來生覩史天。」—“If someone can uphold this sūtra taught by the Buddha, that person will abide in the station of awakening and in the next life be born in Tuṣita” 〔0456a26〕 | 「若住於菩提，彼當住兜率。此經佛已說，若當有持者，」—“If someone abides in awakening, that person will abide in Tuṣita; the Buddha has taught this sūtra, if anyone should uphold it…” 〔0401b16〕 |
| Tuṣita, 2 | 「世尊我慶悅，捨天殊勝報；住於贍部洲，宣揚是經典。」—“World-Honored One, rejoicing, I relinquish the excellent reward of heaven, dwell in Jambudvīpa, and proclaim this scripture” 〔0456a28〕 | 「世尊！我當能，捨於天福報，閻浮洲內住，當說此行法。」—“World-Honored One, I will be able to relinquish the heavenly reward of merit, dwell within Jambudvīpa, and teach this practice” 〔0401b18〕 |
| King Brahmā, 1 | 「諸靜慮無量，諸乘及解脫；皆從此經出，是故演斯經。」—“All meditative absorptions, immeasurables, vehicles, and liberations issue from this sūtra; therefore proclaim this sūtra” 〔0456b03〕 | 「諸定及無量，諸乘及解脫，皆由此經出，已說佛出生。」—“All concentrations, immeasurables, vehicles, and liberations issue from this sūtra, in which the arising of a buddha has been taught” 〔0401b11〕 |
| King Brahmā, 2 | 「若說是經處，我捨梵天樂；為聽如是經，亦常為擁護。」—“Wherever this sūtra is taught, I relinquish the happiness of the Brahmā heaven in order to hear it and constantly protect it” 〔0456b05〕 | 「我捨梵處樂，此經所在處，至彼聽聞故，守護當如是。」—“I relinquish the happiness of the Brahmā realm and go wherever this sūtra is found in order to hear it; I will protect it in this way” 〔0401b13〕 |
| Merchant-Leader, son of Māra, 1 | 「若有受持此，正義相應經；不隨魔所行，淨除魔惡業。」—“Whoever receives and upholds this sūtra that accords with right meaning will not follow Māra’s conduct and will purify Māra’s evil deeds” 〔0456b09〕 | 「清淨摩羅業，彼不隨摩羅，若當能持此，修多羅正義。」—“One who can uphold the right meaning of this sūtra purifies Māra’s karma and does not follow Māra” 〔0401b21〕 |
| Merchant-Leader, son of Māra, 2 | 「我等於此經，亦當勤守護；發大精進意，隨處廣流通。」—“We too will diligently protect this sūtra, arouse great vigor, and cause it to circulate extensively everywhere” 〔0456b11〕 | 「我等於此經，守護當如是，我發精進欲，如是今廣現。」—“We will protect this sūtra in this way; I arouse the aspiration for vigor and now reveal it broadly” 〔0401b23〕 |
| Māra, 1 | 「若有持此經，能伏諸煩惱；如是眾生類，擁護令安樂。」—“If sentient beings uphold this sūtra and can subdue afflictions, I will protect them and bring them peace and happiness” 〔0456b14〕 | 「我於彼眾生，當不作障礙，若當持此者，煩惱皆折伏。」—“I will create no obstruction for those sentient beings; if they uphold this, all afflictions will be subdued” 〔0401b26〕 |
| Māra, 2 | 「若有說是經，諸魔不得便；由佛威神故，我當擁護彼。」—“If someone teaches this sūtra, the Māras will find no opening; through the Buddha’s awesome spiritual power, I will protect that person” 〔0456b16〕 | 「摩羅不得便，故說於此經，以佛住持故，我當護彼等。」—“Māra finds no opening, and so this sūtra is taught; because the Buddha causes it to abide, I will protect them” 〔0401b28〕 |
| Mañjuśrī / Good Virtue, 1 | 「諸佛妙菩提，於此經中說；若持此經者，是供養如來。」—“The wondrous awakening of the buddhas is taught within this sūtra; upholding it is an offering to the Tathāgata” 〔0456b19〕 | 「若諸佛菩提，彼於此經說；若持此經典，彼即供諸尊。」—“The awakening of the buddhas is taught in this sūtra; whoever upholds this scripture thereby makes offerings to the Honored Ones” 〔0401c02〕 |
| Mañjuśrī / Good Virtue, 2 | 「我當持此經，為俱胝天說；恭敬聽聞者，勸至菩提處。」—“I will uphold this sūtra and teach it to koṭis of gods; reverent listeners I will exhort to proceed to the place of awakening” 〔0456b21〕 | 「我當持此經，為俱致天說，教化向菩提，當聽及敬重。」—“I will uphold this sūtra and teach it to koṭis of gods, instructing and transforming them toward awakening; they should listen and honor it” 〔0401c04〕 |
| Maitreya, 1 | 「若見住菩提，與為不請友；乃至捨身命，為護此經王。」—“Whenever I see someone abiding in awakening, I will become that person’s uninvited friend and will even relinquish body and life to protect this king of sūtras” 〔0456b24〕 | 「不請之朋友，若彼住菩提，守護諸法故，能捨於自體。」—“As an uninvited friend, if that person abides in awakening, I can relinquish my own body in order to protect the dharmas” 〔0401c07〕 |
| Maitreya, 2 | 「我聞如是法，當往覩史天；由世尊加護，廣為人天說。」—“After hearing this Dharma, I will go to Tuṣita and, through the World-Honored One’s blessing and protection, teach it extensively to humans and gods” 〔0456b26〕 | 「故我至兜率，如是修多羅，以佛住持故，我當作廣顯。」—“Therefore I go to Tuṣita; because the Buddha causes such a sūtra to abide, I will reveal it broadly” 〔0401c09〕 |
| Mahākāśyapa, 1 | 「佛於聲聞乘，說我鮮智慧；我今隨自力，護持如是經。」—“The Buddha described me as having little wisdom in the śrāvaka vehicle; now, according to my own capacity, I protect and uphold this sūtra” 〔0456b29〕 | 「我等少智慧，聲聞乘已說，隨能、隨勢力，教師法當持。」—“We have little wisdom, as stated in the śrāvaka vehicle; according to our capacity and power, we will uphold the Teacher’s Dharma” 〔0401c12〕 |
| Mahākāśyapa, 2 | 「若有持此經，我當攝受彼；授其詞辯力，常隨讚善哉。」—“If anyone upholds this sūtra, I will gather that person in, bestow the power of speech and eloquence, constantly accompany the upholder, and praise that person’s goodness” 〔0456c02〕 | 「若有持此經，我當攝受彼，及以堪能辯，與彼作善言。」—“If anyone upholds this sūtra, I will gather that person in, grant capable eloquence, and speak good words to that person” 〔0401c14〕 |
| Ānanda, 1 | 「我親從佛聞，無量眾經典；未曾聞如是，深妙法中王。」—“I personally heard measureless scriptures from the Buddha but have never heard such a profound and wondrous king of Dharma” 〔0456c05〕 | 「諸經多千數，我聞教師口，如是等經典，我先未曾聞。」—“I heard many thousands of scriptures from the Teacher’s mouth, but I had never before heard scriptures such as this” 〔0401c17〕 |
| Ānanda, 2 | 「我今聞是經，親於佛前受；諸樂菩提者，當為廣宣通。」—“Now I have heard this sūtra and personally received it before the Buddha; for all who delight in awakening, I will extensively proclaim and circulate it” 〔0456c07〕 | 「我值遇此經，對面已受取，我當作廣顯，欲求於菩提。」—“I have encountered this sūtra and received it face to face; I will reveal it broadly for those who seek awakening” 〔0401c19〕 |
Complete Alignment of the Later Passages in T663 and T664
From 0401c25 onward, T664 presents the same sequence of scenes as the whole chapter in T663. The following table preserves the wording of both recensions passage by passage. No sixth passage is supplied beyond these five scenes.
| Scene | T16n0663 verbatim | T16n0664 verbatim |
|---|---|---|
| Emergence from samādhi and entrustment by touching the crowns of heads | T663 〔0358a03〕: At that time, Buddha Śākyamuni emerged from samādhi, manifested great spiritual power, touched with his right hand the crowns of the heads of the bodhisattva mahāsattvas, the heavenly kings, dragon kings, the spirit general Sanzhi of the twenty-eight divisions, and the others, and said 〔T16n0663 0358a06〕: 「我於無量百千萬億恒河沙劫，修習是金光明微妙經典，汝等當受持讀誦廣宣此法，復於閻浮提內無令斷絕。若有善男子、善女人，於未來世中有受持讀誦此經典者，汝等諸天常當擁護，當知是人於未來世無量百千人天之中常受快樂，於未來世值遇諸佛，疾得證成阿耨多羅三藐三菩提。」—“Throughout measureless hundreds of thousands of myriads of koṭis of eons as numerous as the sands of the Ganges, I cultivated this wondrous scripture, the Sūtra of Golden Light. You should receive, uphold, recite, and extensively proclaim this Dharma, never allowing it to be cut off within Jambudvīpa. If good men or good women in the future receive, uphold, and recite this scripture, you gods should constantly protect them. Know that in the future these people will constantly experience happiness among measureless hundreds of thousands of humans and gods, encounter buddhas in future lives, and swiftly realize unsurpassed complete awakening.” | T664 〔0401c25〕: At that time, Buddha Śākyamuni emerged from samādhi, manifested great spiritual power, touched with his right hand the crowns of the heads of the great bodhisattva mahāsattvas, the heavenly kings and dragon kings, the spirit commander-in-chief Sanzhi of the twenty-eight divisions, and the others, and said 〔T16n0664 0401c27〕: 「我於無量百千萬億恒河沙劫，修習是金光明微妙經典，汝等當受持、讀誦、廣宣此法，復於閻浮提內無令斷絕。若有善男子、善女人於未來世中，有受持、讀誦此經典者，汝等諸天常當擁護，當知是人於未來世無量百千人天之中常受快樂、於未來世值遇諸佛、疾得證成阿耨多羅三藐三菩提。」—“Throughout measureless hundreds of thousands of myriads of koṭis of eons as numerous as the sands of the Ganges, I cultivated this wondrous scripture, the Sūtra of Golden Light. You should receive, uphold, recite, and extensively proclaim this Dharma, never allowing it to be cut off within Jambudvīpa. If good men or good women in the future receive, uphold, and recite this scripture, you gods should constantly protect them. Know that in the future these people will constantly experience happiness among measureless hundreds of thousands of humans and gods, encounter buddhas in future lives, and swiftly realize unsurpassed complete awakening.” |
| The assemblies state three times that they will practice | T663 〔0358a13〕: At that time, the great bodhisattvas, the divine dragon kings, Sanzhi and the generals of the twenty-eight divisions, and the others rose from their seats, went before the Buddha, prostrated with all five limbs, and spoke together 〔T16n0663 0358a15〕: 「如世尊勅，當具奉行。」—“As the World-Honored One has commanded, we will practice it in full.” They stated three times 〔T16n0663 0358a15〕: 「如世尊勅，當具奉行。」—“As the World-Honored One has commanded, we will practice it in full.” | T664 〔0402a06〕: At that time, the great bodhisattvas, the gods and dragon kings, Sanzhi and the generals of the twenty-eight divisions, and the others rose from their seats, went before the Buddha, prostrated with all five limbs, and spoke together 〔T16n0664 0402a08〕: 「如世尊勅，當具奉行。」—“As the World-Honored One has commanded, we will practice it in full.” They stated three times 〔T16n0664 0402a08〕: 「如世尊勅，當具奉行。」—“As the World-Honored One has commanded, we will practice it in full.” |
| Sanzhi’s vow of protection | T663 〔0358a16〕: Thereupon Sanzhi and the other generals addressed the Buddha 〔T16n0663 0358a17〕: 「如世尊勅，若未來世中有受持是經，若自書若使人書，我當與此二十八部諸鬼神等，常當隨侍擁護隱蔽其身，是說法者皆悉消滅諸惡令得安隱，願不有慮。」—“As the World-Honored One has commanded, if in a future age anyone receives and upholds this sūtra, copies it personally, or has another copy it, I and the spirits of these twenty-eight divisions will constantly attend, protect, and conceal that person’s body. We will extinguish every evil affecting this preacher of Dharma and bring security. May there be no anxiety.” | T664 〔0402a09〕: Thereupon the spirit commander-in-chief Sanzhi addressed the Buddha 〔T16n0664 0402a09〕: 「世尊！若後未來世中有受持是經，若自書、若使人書，我當與此二十八部諸鬼神等常當隨侍擁衛——隱蔽其形——是說法者，皆悉消滅諸惡，令得安隱，願不有慮。」—“World-Honored One, if in a later future age anyone receives and upholds this sūtra, copies it personally, or has another copy it, I and the spirits of these twenty-eight divisions will constantly attend and protect—concealing that person’s form. We will extinguish every evil affecting this preacher of Dharma and bring security. May there be no anxiety.” |
| Six kinds of trembling | 「爾時釋迦牟尼佛，現大神力，十方無量世界悉皆六種震動，是時諸佛皆大歡喜；囑累是經故，讚美持法者，現無量神力。」—“At that time, Buddha Śākyamuni manifested great spiritual power, and measureless worlds throughout the ten directions all trembled in six ways. The buddhas then greatly rejoiced; because this sūtra had been entrusted, they praised the upholders of the Dharma and manifested measureless spiritual power” 〔T16n0663 0358a20〕 | 「爾時，釋迦牟尼佛現大神力，十方無量世界皆六種震動。是時諸佛皆大歡喜——囑累是經故——讚美持法者，現無量神力。」—“At that time, Buddha Śākyamuni manifested great spiritual power, and measureless worlds throughout the ten directions all trembled in six ways. The buddhas then greatly rejoiced—because this sūtra had been entrusted—praised the upholders of the Dharma, and manifested measureless spiritual power” 〔T16n0664 0402a14〕 |
| Listed assemblies rejoice and depart after paying homage | 「於是無量無邊阿僧祇菩薩摩訶薩大眾及信相菩薩，金光、金藏、常悲、法上等，及四天大王、十千天子，與道場菩提樹神、堅牢地神及一切世間天人阿脩羅等，聞佛所說，皆發無上菩提之道，踊躍歡喜作禮而去。」—“Thereupon the measureless and boundless asaṃkhyeyas of bodhisattva mahāsattvas, including Bodhisattva Faith-Mark, Golden Light, Golden Treasury, Ever-Sorrowing, Dharma-Supreme, and the others; the four great heavenly kings; ten thousand divine princes; the deity of the awakening tree at the place of practice; the earth deity Firm and Secure; and all the gods, humans, asuras, and others in the world heard the Buddha’s teaching, all aroused the path of unsurpassed awakening, leapt with joy, paid homage, and departed” 〔T16n0663 0358a23〕 | 「於是無量無邊阿僧祇菩薩摩訶薩大眾，及信相菩薩、金光、金藏、常悲、法上等，及四天王、十千天子與道場菩提樹神地神堅牢等，及一切世間天、人、阿脩羅等，聞佛所說，皆發無上菩提之心，踊躍歡喜，作禮而去。」—“Thereupon the measureless and boundless asaṃkhyeyas of bodhisattva mahāsattvas, including Bodhisattva Faith-Mark, Golden Light, Golden Treasury, Ever-Sorrowing, Dharma-Supreme, and the others; the four heavenly kings; ten thousand divine princes; the deity of the awakening tree at the place of practice; the earth deity Firm and Secure; and all the gods, humans, asuras, and others in the world heard the Buddha’s teaching, all aroused the mind of unsurpassed awakening, leapt with joy, paid homage, and departed” 〔T16n0664 0402a16〕 |
Variant Conclusions after the Eleven Vow Groups
After the eleven groups of verse, T665 has the World-Honored One praise and exhort again: 「善哉！善哉！汝等能於如是微妙經王虔誠流布，乃至於我般涅槃後，不令散滅，即是無上菩提正因，所獲功德於恒沙劫說不能盡。」—“Excellent, excellent! You can reverently circulate this wondrous king of sūtras and prevent it from dispersing and becoming extinct even after my parinirvāṇa. This is precisely the right cause of unsurpassed awakening. The qualities attained could not be exhausted even if described throughout eons as numerous as the sands of the Ganges” 〔T16n0665 0456c11〕. It then lists bhikṣus, bhikṣuṇīs, upāsakas, upāsikās, good men, and good women and exhorts them to honor with offerings and reverence, copy and circulate the text, and explain it for others 〔0456c14〕.
In the corresponding opening passage after the eleven stanzas, T664 lists the rejoicing assembly: 「佛說此時，菩提高樹善寂天女及彼大辯天女等、功德天女等諸天女，及諸天眾——釋梵、鞞沙門等為首，諸天王及彼諸大天眾、乾闥婆、阿修羅等世間，於佛所說皆大歡喜。」—“When the Buddha taught this, the goddess Tranquil Goodness of the tall awakening tree, the goddess Great Eloquence, the goddess Merit, the other goddesses, and the assemblies of gods—headed by Śakra, Brahmā, Vaiśravaṇa, and the others—the heavenly kings and their great divine assemblies, gandharvas, asuras, and the rest of the world all greatly rejoiced in what the Buddha taught” 〔T16n0664 0401c21〕. It then enters the second scene of emergence from samādhi and entrustment by touching the crowns of heads. T663 begins its chapter directly with emergence from samādhi.
Two Forms of Evidence concerning Formation History
Baogui’s Preface to the Composite Sūtra of Golden Light first records three recensions: 「而《金光明》見有三本：初在涼世有曇無讖譯，為四卷，止十八品；其次，周世闍那崛多譯，為五卷，成二十品；後逮梁世，真諦三藏於建康譯〈三身分別〉、〈業障滅〉、〈陀羅尼最淨地〉、〈依空滿願〉等四品，足前出沒為二十二品。」—“Three recensions of the Sūtra of Golden Light are extant. First, in the Liang there was Dharmakṣema’s translation, in four fascicles and ending with eighteen chapters. Next, in the Zhou, Jñānagupta translated five fascicles comprising twenty chapters. Later, in the Liang, the Tripiṭaka Master Paramārtha translated at Jiankang the four chapters ‘Distinguishing the Three Bodies,’ ‘Extinguishing Karmic Obstructions,’ ‘The Dhāraṇī of the Most Purified Grounds,’ and ‘Fulfilling Vows through Emptiness’; adding what had previously appeared or been absent, there were twenty-two chapters” 〔T16n0664 0359b20〕. It then records Baogui’s doubt:
Baogui repeatedly lamented: 「此經祕奧，後分云何竟無囑累？舊雖三譯，本疑未周，長想梵文，願言逢遇。」—“This sūtra is esoteric and profound. How could its latter portion ultimately have no entrustment? Although there were three earlier translations, I suspected their texts were incomplete. I longed for an Indic manuscript and vowed that I might encounter one” 〔T16n0664 0359b27〕.
The preface later records 「至開皇十七年，法席小間，因勸請北天竺揵陀羅國三藏法師——此云志德——重尋後本，果有〈囑累品〉，復得〈銀主陀羅尼品〉。」—“In the seventeenth year of Kaihuang, during a brief interval in the Dharma assembly, [we] accordingly requested the Tripiṭaka Master from Gandhāra in northern India—whose name here means Zhìdé—to search the later text again. It indeed contained the ‘Entrustment’ chapter, and the ‘Silver-Lord Dhāraṇī’ chapter was also obtained” 〔T16n0664 0359c02〕.
Zhili’s Record of the Words and Phrases of the Sūtra of Golden Light, in contrast, says in its overall outline before entering the text: 「異於真諦所譯七軸二十二品，故指四卷十八品也。世有足〈囑累〉為十九品者，謬也，以諸譯本皆無此品故。」—“This differs from Paramārtha’s translation in seven scrolls and twenty-two chapters, and therefore points to the four-fascicle, eighteen-chapter recension. Some in the world supplement it with ‘Entrustment’ to make nineteen chapters; this is erroneous, because none of the translated recensions has this chapter” 〔T39n1786 0083b24–25〕. The former passage is Baogui’s historical account of the text’s formation; the latter is Zhili’s judgment concerning chapter count. Both forms of evidence are preserved, and neither is used to erase the other.
III. Scriptural Grounds for the Consciousness-Only Meaning (the Point of the Eye)
What the Sūtra Text Itself Establishes
This chapter locates protection in three places: the Dharma, the upholder of the Dharma, and the preacher of the Dharma. The great bodhisattvas first state their vow through words of truth, great compassion and loving-kindness, the accumulations of merit and wisdom, subduing Māra and destroying false doctrines, the world-protecting gods, spirits on earth and in empty space, the four Brahmā-abodes, and the four noble truths. The four great heavenly kings vow together with their retinues to protect both the sūtra and its upholders. Lord Śakra protects the Dharma and people as repayment of kindness. The divine prince of Tuṣita, King Brahmā, Merchant-Leader, Māra, the divine prince Mañjuśrī, Bodhisattva Maitreya, Mahākāśyapa, and Ānanda then each establish a vow. At the end, the World-Honored One lists honoring with offerings and reverence, copying and circulating, and explaining for others as things that can be practiced, and closes the whole sūtra with the assembly’s rejoicing, faithful acceptance, and practice.
Huizhao’s Line-by-Line Principal Commentary
Huizhao divides the general vow into four layers:
Huizhao divides the general vow into stating the number of those assembled, describing their joyful and aspiring minds, vowing personally to protect and uphold, and additionally transmitting it to the later age 〔T39n1788 0340b26〕.
For the great bodhisattvas’ eight stanzas, the commentary outlines: 「下陳願護，有八頌分二：初四頌見利益故自願護。於中，一頌知佛語實故、次一頌知佛大悲故、次一頌知具資糧故願、次一頌知能滅障故願、次有四頌見他護隨喜。」—“Below they state their vows of protection. The eight stanzas are divided into two. The first four are personal vows to protect because they see the benefits. Among them, one stanza knows that the Buddha’s words are true; the next knows the Buddha’s great compassion; the next vows because it knows the accumulations are complete; the next vows because it knows obstructions can be extinguished. The following four stanzas rejoice on seeing others protect” 〔T39n1788 0340c12〕. The latter four then see in sequence Brahmā, Śakra, the eight classes, spirits on earth and in empty space, and the buddhas’ protection and upholding.
At this point, the commentary contains one question and two answers, transcribed in full:
「問：若見梵釋等護持此經生隨喜者，何故下文方說梵釋等願護？」—“Question: if they rejoice because they see Brahmā, Śakra, and the others protect and uphold this sūtra, why does the text below only then say that Brahmā, Śakra, and the others vow to protect?” 〔T39n1788 0340c19〕
「答：見前四天王護持品及藥叉等護持品中說，故生隨喜。」—“Answer: they see what was taught in the preceding chapters on the four heavenly kings’ protection and on the yakṣas’ protection and therefore rejoice” 〔T39n1788 0340c21〕
「又解：即見前長行總願護中六十俱胝諸天大眾恭敬護持，即梵釋等，故見無咎。」—“Another explanation: they see that in the preceding prose general vow the sixty koṭis of gods reverently protect and uphold; these are precisely Brahmā, Śakra, and the others. Thus there is no fault in saying they have seen them” 〔T39n1788 0340c22〕
Concerning the difficulty that the four great heavenly kings hear the Buddha teach the wondrous Dharma of protection, Huizhao separately asks, 「前說護持是諸菩薩，云何得言聞佛說此護持妙法各生隨喜護正法心？」—“The protectors stated previously are the bodhisattvas; how can it say that on hearing the Buddha teach this wondrous Dharma of protection they each rejoice and arouse a mind to protect the True Dharma?” 〔T39n1788 0340c28〕. He answers, 「聞前佛勸護持妙法，故云聞說。」—“They heard the preceding exhortation by the Buddha to protect and uphold the wondrous Dharma; therefore it says they heard the teaching” 〔0340c29〕.
Huizhao’s interpretations of the second through eleventh groups of particular vows are as follows:
| No. | Huizhao’s transmitted wording | Principal emphasis of the outline |
|---|---|---|
| 2 | 「護中二頌：初頌護法、後頌護人。」—“Within protection are two stanzas: the first protects the Dharma, and the latter protects people” 〔T39n1788 0341a05〕 | Four great heavenly kings: first protect the Dharma, then protect people. |
| 3 | 「二頌：初一頌述護所由、後一頌陳護法。佛昔聞法得成菩提，為報經恩，為菩薩說。我今得聞，亦應報恩，受持流布。」—“Two stanzas: the first states the reason for protection, and the latter states protection of the Dharma. The Buddha formerly heard the Dharma and attained awakening; to repay the sūtra’s kindness, he taught it for bodhisattvas. Now I have heard it and likewise should repay kindness by receiving, upholding, and circulating it” 〔0341a11〕 | Lord Śakra: repayment of kindness is the reason for protection. |
| 4 | 「二頌：初一頌述利益、後一頌陳護法。」—“Two stanzas: the first states the benefit, and the latter states protection of the Dharma” 〔0341a18〕 | Divine prince of Tuṣita: benefit and protection of the Dharma. |
| 5 | 「下第五，文段同前。」—“The fifth passage below has the same divisions as the preceding” 〔0341a22〕 | King Brahmā follows the preceding pattern. |
| 6 | 「下第六，文亦同前。」—“The sixth passage below is likewise the same as the preceding” 〔0341a26〕 | Merchant-Leader follows the preceding pattern. |
| 7 | 「陳護法中，初頌護持經人、後頌護說經者，由護人故亦即護法。」—“Within the declaration of protecting the Dharma, the first stanza protects the upholder of the sūtra, and the latter protects the preacher of the sūtra. Because people are protected, the Dharma itself is also protected” 〔0341b13〕 | Māra: protects the upholder and preacher of the sūtra. |
| 8 | 「陳護法中，初述經利、後明護法。為俱𦙁天說是護法，恭敬聽聞者是護人。」—“Within the declaration of protecting the Dharma, the first stanza states the sūtra’s benefit, and the latter clarifies protection of the Dharma. Teaching it to koṭis of gods is protection of the Dharma; reverent listeners are the people protected” 〔0341b16〕 | Mañjuśrī: the sūtra’s benefit, protection of the Dharma, and protection of people. |
| 9 | 「陳護法中，初頌護人、後頌護法。」—“Within the declaration of protecting the Dharma, the first stanza protects people, and the latter protects the Dharma” 〔0341b18〕 | Maitreya: protection of people and protection of the Dharma. |
| 10 | 「陳護法中，初一頌護法、後一頌護人。」—“Within the declaration of protecting the Dharma, the first stanza protects the Dharma, and the latter protects people” 〔0341b19〕 | Mahākāśyapa: protection of the Dharma and protection of people. |
| 11 | 「陳護法中，初一頌讚、後一頌護。樂菩提者護人，為廣宣通護法。」—“Within the declaration of protecting the Dharma, the first stanza praises and the latter protects. ‘Those who delight in awakening’ protects people; ‘extensively proclaim and circulate’ protects the Dharma” 〔0341b20〕 | Ānanda: praise, protection of people, and protection of the Dharma. |
Huizhao divides the World-Honored One’s renewed praise and exhortation into praise, confirmation, and exhortation and reads the final exhortation through the ten Dharma practices: 「行十法行俱是護法，此十法行中略舉四，一供養、二書寫、三流通者即施他、四解說者即開演也。聽聞、披讀、受持、諷誦、思惟、修習皆恭敬攝，由恭敬法故聽聞等。」—“Practicing all ten Dharma practices is protection of the Dharma. Of these ten Dharma practices, four are named in brief: first, making offerings; second, copying; third, circulation, which is giving it to others; and fourth, explanation, which is opening and expounding it. Hearing, reading, receiving and upholding, reciting, reflecting, and cultivating are all encompassed by reverence, because one hears and does the rest through reverence for the Dharma” 〔T39n1788 0341c03〕. These ten Dharma practices are supplied by the commentator. What the sūtra itself explicitly lists remains honoring with offerings and reverence, copying and circulating, and explaining for others.
For the final words rejoicing, faithful acceptance, and practice, Huizhao cites the Treatise on the Questions of Mañjuśrī: 「有三種義，是故歡喜。一說者清淨，以於諸法得自在故，此意以無染著得說自在故。二所說法清淨，以如實證知清淨法體故。三依所說法得果清淨，以得妙境界。」—“There are three meanings, and therefore they rejoice. First, purity of the speaker, because the speaker has attained mastery over dharmas; the intent is that through non-attachment the speaker attains mastery in teaching. Second, purity of the Dharma spoken, because the pure substance of Dharma is realized and known as it truly is. Third, purity of the fruit attained in reliance upon the Dharma spoken, because a wondrous sphere is attained” 〔T39n1788 0341c10〕. He then explains this as realizing and entering true principle in reliance upon what is taught and thereby attaining nirvāṇa.
The Literal Wording of Sūtra Text and Commentary Lemma Kept Separate
Huizhao’s lemmata differ from the base text at several literal points and cannot be used to alter it:
| Text | Verbatim wording |
|---|---|
| Yijing’s sūtra | 「若有說是經，諸魔不得便；由佛威神故，我當擁護彼。」—“If someone teaches this sūtra, the Māras will find no opening; through the Buddha’s awesome spiritual power, I will protect that person” 〔T16n0665 0456b16〕 |
| Huizhao’s lemma | 「若有說是經，諸魔不得便，由佛威神力，我當擁護彼。」—“If someone teaches this sūtra, the Māras will find no opening; through the power of the Buddha’s awesome spirit, I will protect that person” 〔T39n1788 0341a28〕 |
| Yijing’s sūtra | 「若有持此經，我當攝受彼；授其詞辯力，常隨讚善哉。」—“If anyone upholds this sūtra, I will gather that person in, bestow the power of speech and eloquence, constantly accompany the upholder, and praise that person’s goodness” 〔T16n0665 0456c02〕 |
| Huizhao’s lemma | 「若有持此經，我當攝受彼，授其辭辨力，常隨讚善哉。」—“If anyone upholds this sūtra, I will gather that person in, bestow the power of diction and eloquence, constantly accompany the upholder, and praise that person’s goodness” 〔T39n1788 0341b09〕 |
| Yijing’s sūtra | 「我當持此經，為俱胝天說；恭敬聽聞者，勸至菩提處。」—“I will uphold this sūtra and teach it to koṭis of gods; reverent listeners I will exhort to proceed to the place of awakening” 〔T16n0665 0456b21〕 |
| Huizhao’s judgment | 「為俱𦙁天說是護法，恭敬聽聞者是護人。」—“Teaching it to koṭis of gods is protection of the Dharma; reverent listeners are the people protected” 〔T39n1788 0341b16〕 |
| Yijing’s sūtra | 「爾時，無量無邊恒沙大眾，聞佛說已，皆大歡喜，信受奉行。」—“At that time, after the measureless and boundless assembly, as numerous as the sands of the Ganges, heard the Buddha’s teaching, they all greatly rejoiced, accepted it in faith, and put it into practice” 〔T16n0665 0456c17〕 |
| Huizhao’s lemma | 「經 爾時無量無邊恒沙大眾聞佛說已，皆大歡喜信受奉行。」—“Sūtra: At that time, after the measureless and boundless assembly, as numerous as the sands of the Ganges, heard the Buddha’s teaching, they all greatly rejoiced, accepted it in faith, and put it into practice” 〔T39n1788 0341c08〕 |
IV. Explanations of Various Masters
Cien · Huizhao’s Commentary on the Sūtra of Golden Light, the Supreme King
The principal commentary on this chapter occurs in fascicle six of Huizhao’s work. It begins with the chapter title at 0340b05 and ends with the concluding stanza at 0341c19; 0341c20 is already the fascicle-end title, and 0341c21 is a publication note. Huizhao has a line-by-line principal commentary on this chapter. Its two approaches, four movements, general and particular vows, eleven particular vows, and one question with two answers are all transcribed in Topics I and III. The commentary’s concluding stanza reads, 「諸佛最妙法，大慈悲所流，為利於群生，甚深難可測。今憑眾加護，隨力讚斯經，獲福益自他，共成無上覺。」—“The most wondrous Dharma of the buddhas flows from great loving-kindness and compassion; to benefit the multitude of beings, it is profound and difficult to fathom. Now relying on the assembly’s protection, I praise this sūtra according to my capacity; may the merit attained benefit self and others, and may we together accomplish unsurpassed awakening” 〔T39n1788 0341c17〕.
Zhiyi’s Words and Phrases of the Sūtra of Golden Light
Zhiyi’s Words and Phrases comments line by line on a four-fascicle, eighteen-chapter recension. Its overall outline before entering the text says, 「此四卷文，總有十八品，舊來分割盈縮不同。」—“This four-fascicle text has eighteen chapters in all; since ancient times its divisions have differed in expansion and contraction” 〔T39n1785 0046b28〕. Its final chapter heading is 「釋讚佛品」—“Explanation of the ‘Praise of the Buddha’ chapter” 〔0082c13〕, and it closes with 「既善始令終，初中後竟」—“The beginning was made good and the end brought to completion; beginning, middle, and end are finished” 〔0082c27〕. Fascicle six ends immediately after “Praise of the Buddha,” with no line-by-line passage on the received “Entrustment” chapter. This records the work’s actual boundary rather than fabricating a nonexistent line-by-line commentary.
Zhili’s Record of the Words and Phrases of the Sūtra of Golden Light
T1786 is Zhili’s line-by-line record of Zhiyi’s Words and Phrases. The only direct occurrence related to the present chapter appears in the overall judgment before entry into the text in fascicle one A: 「二、入文，二：初、定三分，二：初、的指所傳。異於真諦所譯七軸二十二品，故指四卷十八品也。世有足〈囑累〉為十九品者，謬也，以諸譯本皆無此品故。」—“Second, entering the text, in two: first, determining the three divisions; within that, first, precisely identifying the transmission followed. This differs from Paramārtha’s translation in seven scrolls and twenty-two chapters and therefore points to the four-fascicle, eighteen-chapter recension. Some in the world supplement it with ‘Entrustment’ to make nineteen chapters; this is erroneous, because none of the translated recensions has this chapter” 〔T39n1786 0083b23〕. This is an overall judgment concerning chapter count and the recension transmitted, not a line-by-line record of the “Entrustment” chapter. The whole work contains no other line-by-line explanation of this chapter.
Jizang’s Commentary on the Sūtra of Golden Light
Jizang’s four-fascicle commentary likewise has no line-by-line passage on the received “Entrustment” chapter, but its final chapter directly provides collateral evidence for a structure of entrustment: 「〈讚佛品〉 是大段第三，明流通分。準七卷經有二品：初一品讚能說人德，即是讚嘆流通；後一品明弘所說教法，即是付屬流通。此四卷經唯讚嘆流通，略無付屬。」—“The ‘Praise of the Buddha’ chapter is the third major division and clarifies the circulation division. According to the seven-fascicle sūtra there are two chapters: the first praises the virtues of the person capable of teaching and is circulation through praise; the latter clarifies propagation of the Dharma taught and is circulation through entrustment. This four-fascicle sūtra has only circulation through praise and omits entrustment” 〔T39n1787 0173c02〕. Thus, although Jizang’s work has no line-by-line commentary on this chapter, it expressly identifies circulation through entrustment in the seven-fascicle sūtra and the stopping point of the four-fascicle sūtra. Both statements are retained.
Profound-Meaning Layer: Zhiyi’s Profound Meaning and Zhili’s Supplementary Notes on the Profound Meaning
Zhiyi’s Profound Meaning records, 「一部名事遍十八品。」—“The names and matters of the whole work pervade eighteen chapters” 〔T39n1783 0006a24〕. This serves only as evidence for the total of eighteen chapters.
T1784, Zhili’s Supplementary Notes on the Profound Meaning of the Sūtra of Golden Light, explains Zhiyi’s Profound Meaning and is not a line-by-line record. Its collateral illumination concerning protection and circulation reads, 「護持饒益說聽之人，皆為宗奉經王、流通方等，若非法門至妙，曷能裨贊惟勤。」—“Protecting and benefiting those who preach and listen are all for honoring this king of sūtras as the central teaching and circulating the vaipulya. Were the Dharma gate not supremely wondrous, how could they assist and praise it with such diligence?” 〔T39n1784 0014b22〕. The work also distinguishes the two levels itself: 「初釋題，即玄義；二釋文，即文句。」—“First, explanation of the title is the profound meaning; second, explanation of the text is the words and phrases” 〔0015a10〕. The collateral illumination in T1784 on the profound-meaning level and the overall judgment before entry into the text in T1786 are therefore identified as separate works and layers.
V. Terminology
| Term | Scriptural basis and ancient transmission | Practice in this edition |
|---|---|---|
| Entrustment | Huizhao says, 「付者授也，囑者託也。以法託之，授令護持，流通末代，故云付囑。」—“‘To entrust’ is to confer, and ‘to enjoin’ is to place in another’s care. The Dharma is placed in another’s care and conferred so that it may be protected and circulated in the later age; hence it is called Entrustment” 〔T39n1788 0340b09〕 | The title is explained through conferring and placing in another’s care; circulation in the later age is Huizhao’s explanation of the name. |
| “Entrustment” under three Chinese terms | T663’s chapter title uses the term 囑累 〔T16n0663 0358a02〕; Jizang uses 「付屬流通」—“circulation through entrustment” 〔T39n1787 0173c04〕; the T665 and T664 chapter titles use 付囑. | Each term remains with its source and is not orthographically normalized against the others. |
俱胝／俱致／俱𦙁 | T665 uses 俱胝 〔0455c20〕; T664 uses 俱致 〔0401a08〕; Huizhao’s judgment has 俱𦙁 〔T39n1788 0341b16〕. | Each work retains its own original graph-form and variant. |
| Gāthā under two Chinese transcriptions | T665 uses 伽他 〔0455c26〕; Huizhao’s lemma uses 伽陀 〔T39n1788 0340c01〕. | Both refer to this chapter’s stanzas; the original graphs remain distinct. |
| Tuṣita under two Chinese transcriptions | T665 has the divine prince of Tuṣita under the form 覩史多 〔0456a25〕; T664 uses the form 刪兜率多 〔0401b15〕. | These are alternate translated name-forms for the same aligned group. |
| Uninvited friend | Maitreya vows, 「若見住菩提，與為不請友」—“Whenever I see someone abiding in awakening, I will become that person’s uninvited friend” 〔T16n0665 0456b24〕; T664 has 「不請之朋友」—“an uninvited friend” 〔0401c07〕. | It means serving as a protecting friend without waiting to be invited and is not generalized into a maxim about friendship. |
| Little wisdom | Mahākāśyapa says, 「佛於聲聞乘，說我鮮智慧」—“The Buddha described me as having little wisdom in the śrāvaka vehicle” 〔T16n0665 0456b29〕; T664 has 「我等少智慧」—“we have little wisdom” 〔0401c12〕. | The word “little” is retained in its quantitative sense and is not given a new meaning. |
| Speech and eloquence / diction and eloquence | T665 has 「授其詞辯力」—“bestow the power of speech and eloquence” 〔0456c03〕; Huizhao’s lemma has 「授其辭辨力」—“bestow the power of diction and eloquence” 〔T39n1788 0341b09〕. | Sūtra and commentary remain separate textual witnesses. |
| Venerable under two Chinese translations | T665 uses 具壽 for Ānanda 〔0456c04〕; T664 uses 命者 for Ānanda 〔0401c16〕. | These are alternate translated honorifics for the same speaker. |
| Upāsaka and upāsikā | The World-Honored One’s final exhortation lists 「苾芻、苾芻尼、鄔波索迦、鄔波斯迦」—“bhikṣus, bhikṣuṇīs, upāsakas, and upāsikās” 〔T16n0665 0456c14〕. | The four classes are retained item by item and not contracted into a generic category absent from the list. |
VI. Similes · Rhetoric
The chapter does not establish a separate narrative simile. Its rhetorical power arises principally from repetition, paired formulations, successive vows, and one group of decisive expressions.
- The first seven stanzas of the great bodhisattvas all conclude with 「護持於此經」—“protect and uphold this sūtra” 〔T16n0665 0455c27–0456a10〕. In sequence they name words of truth, great compassion and loving-kindness, the accumulations of merit and wisdom, subduing Māra and destroying false doctrines, the world-protecting assemblies, those long dwelling on earth and in empty space, and the four Brahmā-abodes and four noble truths. The final stanza turns to 「諸佛所護持，無能傾動者。」—“No one can overturn what the buddhas protect and uphold” 〔T16n0665 0456a13〕.
- 「虛空成質礙，質礙成虛空」—“empty space becomes solid matter, and solid matter becomes empty space” 〔0456a12〕 is an extreme expression that exchanges the two poles. It leads directly into what the buddhas protect and what no one can overturn; the sūtra supplies no additional physical explanation.
- The ten later groups mostly consist of paired stanzas. Protection of the sūtra, protection of the upholder, protection of the preacher, reverent listeners, and seekers of awakening exchange positions according to the speaker, creating a successive unfolding of protection vows.
- In the conclusion, the World-Honored One grounds the great vows in actions including honoring with offerings and reverence, copying and circulating, and explaining for others, then closes the entire sūtra with rejoicing, faithful acceptance, and practice.
VII. Cross-Reading · Carrying Forward
At the end of the preceding chapter, the World-Honored One tells the goddess Great Eloquence, 「善哉！善哉！汝久修習，具大辯才，今復於我廣陳讚歎，令汝速證無上法門，相好圓明，普利一切。」—“Excellent, excellent! You have cultivated for a long time and possess great eloquence. Now you have again praised me extensively; may this enable you swiftly to realize the unsurpassed Dharma gate, perfect the marks and excellent characteristics in radiant fullness, and universally benefit all” 〔T16n0665 0455c11〕. The present chapter immediately turns from praise and confirmation addressed to one individual to an address to measureless bodhisattvas and the entire assembly of humans and gods 〔0455c15〕. This is simply the sequence already present in the sūtra and is not made into a single invented cause.
Huizhao assigns everything from “The Four Heavenly Kings” onward to three forms of the circulation division and says that in the present chapter 「第三次當付屬，令更護持傳之末代」—“the third now follows: it should be entrusted so that it may be further protected and transmitted to the later age” 〔T39n1788 0340b08〕. In explaining the latter four stanzas of the great bodhisattvas, one reading sees their rejoicing as prompted by the preceding chapters on the protection of the four heavenly kings and yakṣas, while another sees it as prompted by the sixty koṭis of gods in the general vow of this very chapter. Thus this chapter carries forward the preceding chapters on protection by gods and spirits while also entrusting everything taught by the whole sūtra to post-nirvāṇa acts of upholding, copying, circulating, and explaining.
Carrying Forward in the commentarial tradition also follows two lines. Huizhao comments one by one upon the eleven vows in Yijing’s recension. Zhiyi’s Words and Phrases and Jizang’s Commentary follow a four-fascicle recension ending with “Praise of the Buddha.” Zhili’s Record of the Words and Phrases addresses the claim of nineteen chapters in its overall judgment before entering the text, while his Supplementary Notes on the Profound Meaning speaks of protecting preachers and listeners on the profound-meaning level. The works occupy different layers. Read together, they show how entrustment continues across the final sūtra scenes, overall judgments about chapter count, and the meaning of circulation.
VIII. Placement of the Editions
- Base text: T16n0665, The Sūtra of Golden Light, the Supreme King, fascicle ten; chapter title 0455c14, chapter body 0455c15–0456c18, totaling 1,066 Chinese characters. The fascicle-end title at 0456c19 and the canonical postface following it do not belong to the chapter.
- First collation witness: “Entrustment,” Chapter 24, in T16n0664, the composite Sūtra of Golden Light; chapter title 0401a03, translator attribution 0401a04, chapter body 0401a05–0402a21. At 0402a22 stands the fascicle-end title. The opening passage contains twenty-eight stanzas; the latter passage corresponds to the entire chapter in T663.
- Second collation witness: the received “Entrustment,” Chapter 19, in T16n0663, The Sūtra of Golden Light; chapter title 0358a02, chapter body 0358a03–0358a28. At 0358a29 stands the fascicle-end title; from 0358b01 the “Account of Repentance and Extinguishing Offenses in the Sūtra of Golden Light” is a separate biographical account.
- All twenty-eight stanzas in T665 and T664 are listed in full stanza by stanza. The aligned names and order variants of the eleven speaker groups are likewise tied to their locations item by item. The five latter scenes in T663 and T664 are aligned in full.
- Huizhao’s Commentary on the Sūtra of Golden Light, the Supreme King T39n1788: principal commentary on this chapter 0340b05–0341c19. The fascicle-end title at 0341c20 and publication note at 0341c21 are excluded. Literal differences between the commentary’s lemmata and the base text—including “awesome spirit” and “power of the awesome spirit,” “speech and eloquence” and “diction and eloquence,” and the variant forms of koṭi—remain with their separate witnesses.
- Zhiyi’s Words and Phrases of the Sūtra of Golden Light T39n1785: general judgment of the four-fascicle, eighteen-chapter recension at 0046b28 and final chapter heading “Praise of the Buddha” at 0082c13. It has no line-by-line passage on the present chapter.
- Zhili’s Record of the Words and Phrases of the Sūtra of Golden Light T39n1786: 0083b23–25 is the overall judgment concerning chapter count at the beginning of fascicle one A before entry into the text, not a line-by-line record of this chapter.
- Jizang’s Commentary on the Sūtra of Golden Light T39n1787: from 0173c02 it says that the seven-fascicle sūtra has circulation through entrustment while the four-fascicle sūtra omits it. It has no line-by-line passage on this chapter.
- Zhili’s Supplementary Notes on the Profound Meaning of the Sūtra of Golden Light T39n1784: 0014b22 is collateral illumination on the profound-meaning level concerning protection of preachers and listeners and is identified as a separate work and layer from T1786.
- The formation history preserves both Baogui’s preface at 0359b20–0359c06 and Zhili’s Record of the Words and Phrases at 0083b23–25. This apparatus does not use either to adjudicate the authenticity of the received T663 “Entrustment” chapter or infer a single chronological priority among the texts.