---
title: "金光明經文句新記 · 釋授記品第十四"
description: "宋代僧人从义所撰《金光明经文句新记》是对天台宗智顗大师《金光明经文句》的注疏。本书以天台教观体系深入阐释《金光明经》的义理，涵盖法性思想、忏悔法门及护国护法理念。其内容兼具宗教实践与哲学思辨，反映了宋代天台宗对经典的继承与发展。该注疏不仅有助于理解经文深意，更在天台典籍中占有重要地位，是研究《金光明经》及宋代佛教思想的重要文献。"
url: "https://rushiwowen.co/en/r/cmcwvvlrj01wrik04m6o0gkxv"
---

### 釋授記品

> Chapter on Prophecies

初釋品題，為二：初、簡示者，首楞嚴有四種授記，今此乃是二種所收。注云云者，令引楞嚴四種授記點示今經，乃是二種所收之意。然法華文句及淨名疏引首楞嚴四種受記，不無異同。何者？法華文句云：一、未發心記，二、發心記，三、現前記，四、無生記。若淨名疏中第二，謂之密記。餘同法華文句。然若準彼經，佛告堅意：言受記者，凡有四種。何謂為四？有、未發心而與授記，以有眾生流轉六道，生於人間，好樂佛法，過百千劫當發心，過僧祇劫行菩薩道，供佛利生，皆經劫數，當得菩提云云。有、適發心而與受記，是人久劫種諸善根，好樂大法，發心即住不退地故，故發心與記云云。有、密受記，或有菩薩未曾得記，而行六度，功德滿足，天龍八部皆作是念：此菩薩何時得菩提？佛斷此疑，即與授記。舉眾皆知，此菩薩獨不知云云。有得無生忍現前受記，以得無生法忍，於大眾中現前與記者是也云云。是則法華文句闕於第三密記，淨名疏中闕於第二適發心記。而法華文句及淨名疏並將第四無生現前一種受記開為第三、第四兩種，恐是誤耳。然輔行中亦引楞嚴四種受記，前三記名與經全同，但於第四仍闕引於現前兩字耳。由是而知，此文謂之今是二種。若準法華文句，即第三現前、第四無生二種記也，恐是誤耳。應云：今此授記於首楞嚴四種記中，即是第四得無生忍，於大眾中現前與記也。故十六觀經云：得無生忍現前授記，具知往生說中委示云云。孤山、四明皆謂今文二種授記是適發心記及無生記者，蓋未詳究諸文引經，與經稍異故也云云。

> First, we explain the title by dividing it into two parts. The first is a brief clarification: "Perfect Penetration" (Shurangama) includes four kinds of prophecies of enlightenment. This current text falls under two of them. The commentary says "and so on" to indicate that it is citing the four types of prophecies from the Shurangama Sutra to show that this sutra covers only two of them. However, the writings on the Lotus Sutra and the commentary on the Vimalakirti Sutra quote these four types of prophecies from the Shurangama Sutra in slightly different ways. Why is that? The writings on the Lotus Sutra say: The first is a prophecy given before the person has awakened the aspiration for enlightenment. The second is a prophecy given right when the person awakens that aspiration. The third is a prophecy given in the person's presence. The fourth is a prophecy given when the person has realized the truth of no-birth. In the Vimalakirti commentary, the second type is called a "secret prophecy." The other three are the same as in the Lotus Sutra writings. But if we follow the actual sutra, the Buddha told the Bodhisattva Firm Resolve: "There are four kinds of prophecies. What are the four? First, a prophecy is given even before the person has awakened the aspiration for enlightenment. This is because some beings, while drifting through the six realms, are born as humans and delight in the Dharma. After hundreds of thousands of eons, they will awaken their aspiration. After countless eons, they will practice the Bodhisattva path, make offerings to Buddhas, and benefit beings—all of which take many eons—and then they will attain enlightenment." (And so on.) Second, a prophecy is given right when the person awakens their aspiration for enlightenment. This is because such people have planted many virtuous roots over many eons, delight in the Great Dharma, and upon awakening their aspiration, they immediately abide in the stage of non-retrogression. Therefore, they receive the prophecy upon awakening their aspiration. (And so on.) Third, there is a secret prophecy. Some Bodhisattvas have not yet received a prophecy but practice the six perfections and complete their merit. The gods, dragons, and other beings wonder, "When will this Bodhisattva attain enlightenment?" To resolve this doubt, the Buddha gives a prophecy. Everyone in the assembly knows about it, but the Bodhisattva themselves does not know. (And so on.) Fourth, there is a prophecy given in the presence of one who has realized the truth of no-birth. This is when one who has attained the acceptance of non-arising is given a prophecy directly before the assembly. (And so on.) Therefore, the Lotus Sutra writings are missing the third type—the secret prophecy. The Vimalakirti commentary is missing the second type—the prophecy given at the moment of awakening aspiration. Both sources split the fourth type (the no-birth and in-person prophecy) into two separate types, which seems to be a mistake. In the supporting commentary, it also cites four types of prophecies from the Shurangama Sutra. The first three are exactly the same as the sutra, but for the fourth, it omits the phrase "in the presence" (or "in person"). From this, we can see that the text says "this is included in two types." If we follow the Lotus Sutra writings, those two types would be the third (in-person) and fourth (no-birth) prophecies. But this seems to be a mistake. The correct interpretation should be: Among the four prophecies of the Shurangama Sutra, this current prophecy in the sutra is the fourth type—that is, the one given to those who have attained the acceptance of non-arising, in person, before the assembly. Therefore, the Contemplation Sutra says: "Having attained the acceptance of non-arising, they receive the prophecy in person." This is explained in detail in the section on understanding the teachings of rebirth. (And so on.) The masters Lone Mountain and Si Ming both claim that the two types of prophecies in this text are the prophecy given at the moment of awakening aspiration and the prophecy given at the stage of no-birth. However, they did not carefully examine the various writings that quote the sutra, which differ slightly from the original text. (And so on.)

授者下，次釋名者，法華文句又云授記，亦云受記、受決、受莂。授是與義，受是得義，記是記事，決是決定，莂是了莂。應知此中乃是授於八相應身之記耳。世諦故記，第一義故不論受記云云。大論以菩薩為大士，亦云開士云云。莂應作䇷，謂分䇷也。此是流通下，次釋品文，自分為二：初敘意分文。舉者行經等者，前讚歎品舉信相昔為金龍尊王讚佛發願行經之因，後流水品舉十千天子昔為魚身聞甚深妙法行經之因，方將當成圓極之果。言極果者，近期初住分果，遠在妙覺極果，故舉此以證弘經持經功不唐捐，以勸今人思齊大士流通大乘金光明耳。一同緣下，次隨文釋義，文為二：初釋與記，又為二：初釋與三大士記，又為二：初釋同緣者集，即指十千天子從忉利來以為同緣者集耳。四明云：過去同緣此經不說，或出彼經云云。然讚讚品文句問云：諸願皆剋何不與記？答：法伴未來來在不久，即指今品十千天子從忉利來以為法伴同緣者集耳。四明不曉遂致謬也。次從二正與下釋，正與授記中言應論四句，此中是其一者，一名轉體不轉，即如今經世界爾時轉名淨幢，但轉土名耳，不改土體也。二名不轉土體轉，如古釋迦取土名娑婆，今佛亦爾，此則今者土名不改，而土體有成壞轉變也。三名體俱轉，如觀世音補彌陀處其土轉名，一切珍寶之所成就即名轉也，所有莊嚴勝安養界即體轉也。體若不轉，何故十倍勝安養乎？四名體俱不轉，亦如今經次子銀光世界名字如本不異，若望信相金照世界則是名轉，若望銀相俱名淨幢，豈非名土俱不轉乎？今此且從金照世界轉名淨幢，故云此中是其一也。若從次子銀光世界名字如本不異，兼前應云是其二也。若準法華文句釋舍利弗得八相說，經文有十，今略對之：一時節，今云汝於來世過無量等。二行因，今文闕者，以前讚歎品已說故也。三得果，今云當成三菩提也。四國土，今云金照世界也。五說法、六劫名、七眾數、八壽量，今文並闕。九補處，今云銀相等。十法住久近，今文存略，但云乃至是佛般涅槃後正法像法等。

> \*\*Teaching and Bestowing\*\* Next, we explain the title. According to the \*Fa Hua Wen Ju\*, "bestowing a prophecy" (shouji) is also called "receiving a prophecy" (shouji), "receiving a decision" (shoujue), or "receiving a confirmation" (shoubie). "Bestowing" means to give, "receiving" means to obtain, "prophecy" refers to recording events, "decision" means certainty, and "confirmation" means a clear division. Here, it should be understood that the prophecy concerns the attainment of the eight characteristics of a Buddha’s body. In terms of worldly truth, there is a prophecy; in terms of ultimate truth, there is no receiving of a prophecy.<note>And so on</note>. The \*Great Treatise\* refers to bodhisattvas as "great beings" or "awakened beings."<note>And so on</note>. The character "bie" (莂) should be written as "bie" (䇷), meaning to divide. This marks the beginning of the circulation section. Next, we explain the text of this chapter, which is divided into two parts. First, we outline the meaning and structure. When it says "raising the example of practicing the sutra," etc., the previous chapter, the Praise Chapter, raised the example of Faith Leader (Śāriputra) who, in a past life as King Golden Dragon King, praised the Buddha, made vows, and practiced the sutra as his cause. The following chapter, the Flowing Water Chapter, raised the example of the Ten Thousand Heavenly Beings who, in a past life as fish, heard the profound, wonderful Dharma and practiced the sutra as their cause. They were all about to attain the perfect, ultimate fruit. By "ultimate fruit," it refers in the near term to the initial stage of the ten grounds (the partial fruit) and in the long term to the perfect enlightenment of Buddhahood (the ultimate fruit). Therefore, this example is raised to prove that propagating and upholding the sutra does not go in vain, encouraging people today to aspire to emulate the great beings and spread the \*Golden Light Sutra\*. Second, under the section "Gathering of Those with Shared Conditions," we follow the text to explain the meaning. The text is divided into two parts. First, it explains bestowing the prophecy to the three great beings. This is further divided into two parts. First, it explains the gathering of those with shared conditions. This refers to the Ten Thousand Heavenly Beings coming from the Heaven of the Thirty-Three as the gathering of those with shared conditions. Siming (a commentator) said: The text does not mention the past shared conditions of this sutra; it may appear in other sutras.<note>And so on</note>. However, the \*Praise Chapter\* text asks: "If all wishes are fulfilled, why is a prophecy not given?" The answer: "The Dharma companions have not yet arrived, but they will come soon," referring to the Ten Thousand Heavenly Beings from the Heaven of the Thirty-Three in this chapter, who gather as the Dharma companions and those of shared conditions. Siming misunderstood, hence his mistake. Second, under "The Actual Bestowing of the Prophecy," it explains that there should be four cases, and this is one of them. The four cases are: 1. \*\*The name changes, but the substance does not\*\*: For example, in this sutra, the world at that time changes its name to "Pure Banner," but the substance of the world remains unchanged. 2. \*\*The name does not change, but the substance does\*\*: For example, in ancient times, Śākyamuni's world was named "Sahā," and the future Buddha will have the same name. However, the substance of the world undergoes cycles of formation and destruction. 3. \*\*Both name and substance change\*\*: For example, when Avalokiteśvara succeeds Amitābha, his world is renamed "Made of All Treasures." The name changes, and the qualities of that world surpass even the Sukhāvatī (Pure Land), indicating that the substance changes as well. If the substance did not change, how could it surpass Sukhāvatī tenfold? 4. \*\*Neither name nor substance changes\*\*: For example, in this sutra, the Second Son's world, "Silver Light," retains its original name without change. However, compared to Faith Leader's "Golden Light" world, which changes its name to "Pure Banner," it seems that in the case of the Second Son, both the name and substance remain unchanged. Now, we follow the case of the "Golden Light" world changing its name to "Pure Banner," hence it is said that this is one of them. If we consider the Second Son's "Silver Light" world, which retains its original name, it should be counted as the second case. According to the \*Fa Hua Wen Ju\*, when explaining Śāriputra’s attainment of the eight characteristics, the sutra text has ten points. Here, we briefly compare: 1. \*\*Time\*\*: It says, "In a future life, after immeasurable kalpas..." 2. \*\*Causes and Practices\*\*: This is omitted in the text because it was already explained in the \*Praise Chapter\*. 3. \*\*Attainment of the Fruit\*\*: It says, "You will attain \*anuttara-samyak-saṃbodhi\* (supreme enlightenment)." 4. \*\*Buddha Land\*\*: It says, "Golden Light world." 5. \*\*Teaching the Dharma\*\*, 6. \*\*Name of the Kalpa\*\*, 7. \*\*Number of Followers\*\*, and 8. \*\*Lifespan\*\*: These are all omitted in the text. 9. \*\*Successors\*\*: It mentions "Silver Light," etc. 10. \*\*Duration of the Dharma\*\*: The text briefly states, "After the Buddha's nirvāṇa, the true Dharma and the semblance Dharma..."

次釋與十千記，文為二：初標科，次一聞下隨釋。文為二：初釋聞經生解者，問：十千天子於何處聞，而經乃云復聞如是金光明經？答：下文既云於忉利宮為聽法故故來集此，又云聽是金光明經淨心殷重，最勝王云來至佛所却坐一面聽佛說法，此金光明既被利鈍，以譬擬法即法作譬，是故聞此金光明經分達無量甚深法性，所以歡喜入於初住生殷重心等，如下文中釋。故今聞經生解，例如法華？信解品意也。若不爾者，何故聞經心淨而得授記乎？次釋正與授記，注云云者，意指下文疑記之中自釋聞經生解之相，既於眾中現前獲記，當知生解正是初住之真解也。經云青目優鉢羅者，如淨名云目淨脩廣若青蓮也。若約事解者，西國有青蓮，華葉形相修廣青白可愛似佛眼，故以況之。又解云：非但青蓮形似佛眼，而青雖在淤泥不為所染，如來五眼亦復如是，雖照世境不為境染故也。

> Now explaining the passage about granting predictions to the ten thousand beings. The text is divided into two parts: first, outlining the structure; second, explaining the passage beginning with "once they heard." This second part is also split into two: first, explaining how hearing the sutra leads to understanding. Question: Where did the ten thousand heavenly beings hear the sutra that the text says "they again heard this Golden Light Sutra"? Answer: The later text states "in the Trayastrimsa heaven, for the sake of listening to the Dharma, they therefore gathered here," and also says "listening to this Golden Light Sutra with a pure mind and deep respect." The Supreme King Sutra says "they came to the Buddha's seat, sat to one side, and listened to the Buddha teach." Since this Golden Light Sutra benefits both sharp and dull faculties, it uses similes to explain the Dharma and the Dharma to create similes. Therefore, by hearing this Golden Light Sutra, they partially understood the immeasurable profound nature of reality, so they rejoiced, entered the first stage of enlightenment, and developed deep respect, as explained later in the text. Thus, hearing the sutra and generating understanding is analogous to the Lotus Sutra's "chapter on faith and understanding." If this were not the case, why would hearing the sutra purify the mind and lead to receiving a prediction? Second: explaining the actual granting of predictions. The note "and so on" indicates that the section on doubts about predictions will explain the characteristics of understanding generated by hearing the sutra. Since they received predictions in the presence of the assembly, we should know that this understanding is the true understanding of the first stage of enlightenment. The text mentions "blue eyes like the blue lotus." As the Vimalakirti Sutra says, "eyes pure, broad, and long like the blue lotus." In terms of worldly explanation, there is a blue lotus in the western lands whose petals are long, broad, blue-white, and lovely, resembling the Buddha's eyes, hence this comparison. Another explanation: it is not just that the blue lotus's form resembles the Buddha's eyes, but also that although the blue lotus grows in mud, it is not stained by it. The Tathagata's five eyes are likewise: although they illuminate the worldly realm, they are not stained by it.

次釋疑記，文為二：初分文，次疑者下隨釋。文為二：初釋樹神問。填者塞也。剋者獲也。錐之惟切針也。謂無有容針之地，不是捨身命之處也。此執三教之權以難圓頓之實也。次釋佛答，文為二：初分文，次釋義。文為二：初釋舉現行答。功德身者應身也。般若身者報身也。三德即三身，故云三德圓成也。復有無量功德者，即一切種智而為根本，無量功德之所莊嚴也。若約正助分之，則是三觀顯於三身而為正道，屬於圓頓。無量功德即是助道，屬前三教。如法華云又多僕從而侍衛之云云。實相是體，依體立宗而宗順於體，故云行隨實相而修也。即順性之修，非逆修也。遠緣實相而種善根，不出依理修於緣了之善根耳。從亦以下次釋舉遠緣答中言此中少文者，少則對多，以此中經文少但有三十五字耳，故云少文也。

> Next, the explanation is divided into two parts: first, dividing the text; second, from "the questioner says," the accompanying explanation. The text is divided into two: first, explaining the tree spirit's question. "Fill" means to block up. "Gain" means to obtain. "Awl"<note>pronounced "wei"</note> means a needle. This means there is no place even for the tip of a needle where one has not sacrificed body and life. This holds to the provisional teachings of the three vehicles and uses them to challenge the ultimate truth of the Perfect and Sudden teaching. Second, explaining the Buddha's answer. The text is divided into two: first, dividing the text; second, explaining its meaning. The text is divided into two: first, explaining the answer referring to present practice. The "Body of Merits" is the Emanation Body. The "Body of Wisdom" is the Reward Body. The three virtues are precisely the three bodies, hence it is said "the three virtues are perfectly accomplished." "Furthermore, there are boundless merits" means that All-Knowing Wisdom is the foundation, adorned by countless merits. If we analyze it in terms of primary and auxiliary, then the three contemplations manifest the three bodies as the primary path, belonging to the Perfect and Sudden teaching. The boundless merits are the auxiliary path, belonging to the previous three teachings. As the Lotus Sutra says, "many servants attend and guard him"<note>extensive commentary</note>. Ultimate Reality is the essence. One establishes the doctrine based on the essence, and the doctrine follows the essence, hence it is said "practice follows Ultimate Reality." This is practice that accords with nature, not contrary practice. Planting good roots through remote conditions of Ultimate Reality is simply cultivating the good roots of the circumstantial and seed natures in accordance with principle. From "also" onwards, it explains the answer referring to remote conditions. The phrase "the text here is brief" means that "brief" contrasts with "extensive." Since the scripture here has few words—only thirty-five characters—it is called "brief text."