【記】第三、功德天品。二。初、品題。
[Note] Third, The Chapter on the Goddess of Merit. Two parts. First, the chapter title.
金光明經功德天品第八
The Golden Light Sutra Chapter Eight: The Merit Deity
【記】句文分二：初、釋功德。
[Record] The passage is divided into two parts: first, explaining the merit.
【文句】此天住福德莊嚴法門，攝一切法，而以功德為首，故言功德天。又能與說者所須，無所乏少，故名功德天。又令說者晝夜思惟是經深義，故名功德天。又令聽者速成菩提，具此眾義，故名功德天品。
【Commentary】This deity resides in the Dharma Gate of Adornment with Blessings and Virtue, encompassing all dharmas, with merit as the foremost. Therefore, she is called Merit Deity. Moreover, she can provide the speaker with whatever is needed, leaving nothing lacking, hence the name Merit Deity. She also enables the speaker to contemplate day and night the profound meaning of this sutra, thus called Merit Deity. Furthermore, she enables the listeners to swiftly attain enlightenment. Possessing all these meanings, it is called the Merit Deity Chapter.
【記】於二嚴中。此當福德。福能資智，以嚴本理。智即三般若，福即三解脫。所顯所嚴，即是三軌。若總若別，皆金光明一體異名也。應知大辯與功德天，咸皆證入金光明法門，皆能徧攝一切法也。引物偏好，名行不同。彼攝一切，以智為首；此攝一切，以福為首。能攝所攝，對智不同，故當世界所須不乏。能生正念，即當為人思惟深義；能破偏淺，即當對治；能令速悟本性菩提，當第一義。
[Note] Among the two adornments, this pertains to merit. Merit supports wisdom, adorning the fundamental principle. Wisdom refers to the three kinds of prajñā, while merit refers to the three liberations. What is revealed and adorned are the three guidelines. Whether considered in totality or individually, they are all different names for the single essence of the Golden Light Sutra. It should be understood that both Great Eloquence and the Goddess of Merit have realized and entered the Dharma gate of the Golden Light, and both can universally encompass all dharmas. Guiding beings according to their preferences, their practices differ. The former encompasses all, with wisdom as primary; the latter encompasses all, with merit as primary. The capacity to encompass and what is encompassed differ in relation to wisdom, thus ensuring that the world's needs are not lacking. The ability to give rise to right mindfulness corresponds to contemplating profound meanings for the sake of others; the ability to dispel partial and shallow views corresponds to applying antidotes; the ability to enable swift realization of one's inherent bodhi corresponds to the supreme meaning.
二、明品意。
【文句】此是天王護經第三意，福資請說及以聽者。
This is the third meaning of the Heavenly King’s protection of the sutra, bringing blessings to both the one who requests its teaching and those who listen.
【記】二、經文二：初、分文。
[Note] 2. The Scripture Text: Part Two: First, Dividing the Text.
【文句】文為六：一、從白佛下，發誓四事資給法師；二、從我已於過去下，明福德之由；三、從若有人能稱下，勸示行法，文中有略示、廣示云云；四、從我於爾時如一念頃下，誓臨影響；五、從若能以已所作迴施我下，要求同行；六、從應當禮下，別示歸敬。
The commentary divides the text into six sections: First, starting from "White Buddha," it vows four things to support the Dharma teacher. Second, from "I have in the past," it explains the origin of merit. Third, from "If anyone can proclaim," it encourages the practice of the Dharma, with both brief and detailed explanations. Fourth, from "At that time, in the space of a single thought," it vows to respond immediately. Fifth, from "If one can dedicate their own practice to me," it requests shared practice. Sixth, from "Should respectfully bow," it specifically indicates reverence.
【記】二、釋義六：初、誓給四事，即經所列衣服、飲食、臥具、醫藥也。
[Note] Second, Explanation Six: First, the vow to provide the four requisites, which are the clothing, food, bedding, and medicine listed in the sutra.
爾時，功德天白佛言：世尊！是說法者，我當隨其所須之物，衣服、飲食、臥具、醫藥及餘資產，供給是人無所乏少，令心安住晝夜歡樂，正念思惟是經章句分別深義。若有眾生於百千佛所種諸善根，是說法者為是等故，於閻浮提廣宣流布是妙經典令不斷絕。是諸眾生聽是經已，於未來世無量百千那由他劫，常在天上人中受樂值遇諸佛，速成阿耨多羅三藐三菩提，三惡道苦悉畢無餘。
At that time, the Goddess of Merit addressed the Buddha, saying: "World-Honored One! For the one who proclaims this teaching, I will provide all that they require—clothing, food, bedding, medicine, and other necessities—so that they lack nothing. I will ensure their mind is settled, their days and nights filled with joy, and that they may dwell in right mindfulness, contemplating the passages and verses of this sutra, discerning its profound meaning. If there are beings who have planted roots of goodness before hundreds of thousands of Buddhas, it is for their sake that this teacher of the Dharma widely proclaims and spreads this wondrous scripture throughout Jambudvīpa, ensuring it is never cut off. These beings, having heard this sutra, will for immeasurable hundreds of thousands of nayutas of kalpas in the future constantly enjoy bliss among gods and humans, encounter Buddhas, swiftly attain unsurpassed, perfect enlightenment, and completely end all suffering of the three lower realms."
【記】及餘資產者，即四事之外，一切資具產生之物也。
"Other assets" refers to all items and resources produced beyond the four necessities.
二、明福德之由。
Second, clarifying the origin of merit and virtue.
世尊！我已於過去寶華功德海瑠璃金山照明如來、應供、正徧知、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊所種諸善根，是故我今隨所念方、隨所視方、隨所至方，能令無量百千眾生受諸快樂，若衣服、飲食、資生之具，金、銀、七寶、真珠、瑠璃、珊瑚、琥珀、璧玉、珂貝，悉無所乏。
World-Honored One! In the past, I planted roots of goodness before the Buddha named "Illuminating Tathagata, Worthy of Offerings, Perfectly Enlightened, Perfect in Wisdom and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Beings, Teacher of Gods and Humans, Buddha, World-Honored One, of the Jewel Flower Merit Sea Lapis Lazuli Golden Mountain." Therefore, now, wherever I direct my thoughts, wherever I turn my gaze, wherever I go, I am able to bring boundless hundreds of thousands of beings to receive all kinds of happiness—whether it be clothing, food, necessities for life, gold, silver, the seven treasures, pearls, lapis lazuli, coral, amber, jade, or cowrie shells—so that they lack nothing.
【記】述過去世，值佛脩證金光明法門，故能今日隨弘經處，有求皆與。寶華等八字，別號也。如來等，通號也。無虛妄，名如來。良福田，名應供。知法界，名正徧知。具三明，名明行足。不還來，名善逝。知眾生國土，名世間解。無與等，名無上士。調他心，名調御丈夫。為眾生眼，名天人師。知三聚，名佛。具茲十號，名世間尊。種諸善根者，以照金光明微妙之智，為諸善之根也。璧者，玉所琢器也。周禮云以蒼璧禮天是也。珂貝，螺屬也。
[Note] This recounts a past life when he encountered a Buddha and cultivated the Golden Light Sutra Dharma Gate. Therefore, wherever this sutra is propagated today, all who seek will receive what they ask for. "Precious Flower" and the other eight characters are his specific titles. "Tathagata" and the rest are his general titles. "Free from falsehood" is called Tathagata. "Excellent field of merit" is called Arhat. "Knower of the Dharma realm" is called Samyaksambuddha. "Possessor of the three insights" is called Vidya-carana-sampanna. "One who does not return" is called Sugata. "Knower of sentient beings and lands" is called Lokavid. "Unequaled" is called Anuttara. "Tamer of others' minds" is called Purusa-damya-sarathi. "Eyes for sentient beings" is called Sasta devamanusyanam. "Knower of the three categories" is called Buddha. Possessing these ten epithets, he is called the World-Honored One. "Planting all good roots" means illuminating the subtle wisdom of the Golden Light as the root of all good. "Bi" refers to a vessel carved from jade. The Rites of Zhou states: "Use a dark green bi to honor Heaven." "Ke bei" refers to a type of conch.
三、勸示行法二：初、略勸示。
Third, Encouraging the Practice of the Method, in two parts: first, a brief encouragement and instruction.
若有人能稱金光明微妙經典，為我供養諸佛世尊，三稱我名燒香供養，供養佛已，別以香華種種美味，供施於我灑散諸方，當知是人即能聚集資財寶物。以是因緣增長地味，地神諸天悉皆歡喜，所種穀米芽莖枝葉果實滋茂，樹神歡喜出生無量種種諸物。我時慈念諸眾生故，多與資生所須之物。
If there is a person who can recite the sublime *Golden Light Sutra*, make offerings to all the Buddhas and World-Honored Ones on my behalf, call my name three times while offering incense, and after making offerings to the Buddhas, separately present me with incense, flowers, and various delicacies, scattering them in all directions—know that such a person will be able to gather wealth and treasures. Because of this cause, the fertility of the earth will increase, the earth spirits and heavenly beings will all rejoice, the grains, sprouts, stems, leaves, and fruits planted will flourish abundantly, and the tree spirits will be delighted, giving rise to immeasurable varieties of things. At that time, out of compassion for all beings, I will bestow upon them many necessities for their livelihood.
【記】二、廣勸示私，開六：初、示常所住處。
[Note] Second, broadly exhorting and revealing the personal, divided into six parts: first, revealing the constant abode.
世尊，於此北方毗沙門天王，有城名曰阿尼曼陀，其城有園名功德華光，於是園中有最勝園，名曰金幢七寶極妙，此即是我常止住處。
World-Honored One, in the north, there is a city of the Guardian King Vaiśravaṇa called Animatā. In that city, there is a garden named "Merit and Flower Radiance." Within that garden, there is a most sublime grove called "Golden Banner," adorned with the seven treasures in utmost splendor. This is where I always dwell.
【記】經阿尼曼陀，此云有財。
[Note] The sutra mentions Aniruddha, which means "possessing wealth."
二，示稱名供養。
Second, the practice of chanting the name and making offerings.
若有欲得，財寶增長，是人當於，自所住處，應淨掃灑，洗浴其身，著鮮白衣，妙香塗身，為我至心，三稱彼佛，寶華瑠璃，世尊名號，禮拜供養，燒香散華；亦當三稱，金光明經，至誠發願，別以香華，種種美味，供施於我，散灑諸方。
If you wish to gain wealth and treasure, you should first purify your dwelling, cleanse your body, and don fresh white garments. Adorn yourself with fine incense, and with utmost sincerity, recite three times the name of the Buddha, the World-Honored One of Precious Lotus and Lapis Lazuli. Then, with reverence, make offerings, burn incense, and scatter flowers. Also recite three times the name of the *Golden Light Sutra*, and sincerely make this vow: Set out special incense, flowers, and various delicacies as offerings to me, and scatter them in all directions.
【記】三、明誦持神呪。
III. Explaining the Recitation and Upholding of the Divine Mantra.
爾時當說如是章句：
At that time, you should recite these verses:
波利富樓那遮利(一)三曼陀達舍尼羅佉(二)摩訶毗訶羅伽帝(三)三曼陀毗陀尼那伽帝(四)摩訶迦棃波帝(五)波婆禰薩婆多㖃(六)三曼陀脩鉢棃富隷(七)阿夜那達摩帝(八)摩訶毗鼓畢帝(九)摩訶彌勒簸僧祇帝(十)醯帝簁三博祇悕帝(十一)三曼陀阿咃(十二)阿㝹婆羅尼(十三)
Bolifulounazheli(1) Sanmantuo Dasheniluojia(2) Mohe Pijialuo Jiedi(3) Sanmantuo Pituonijia Di(4) Mohe Jialibo Di(5) Boponi Sapoduo Hou(6) Sanmantuo Xiuboli Fuli(7) Ayena Damo Di(8) Mohe Pigu Bi Di(9) Mohe Mile Bosengqi Di(10) Xidi Xi Sanboqi Xidi(11) Sanmantuo Atuo(12) Anou Poluoni(13)
【記】四、明歎呪勸持。
Fourth, to praise the mantra and encourage its upholding.
是灌頂章句，必定吉祥真實不虛，等行眾生及中善根，應當受持讀誦通利，七日七夜受持八戒，朝暮淨心香華供養十方諸佛。
This is the consecrated verse of truth, certain to bring auspiciousness and blessings, genuine and without falsehood. All beings who practice equally and those of intermediate virtuous roots should receive, uphold, read, recite, and master it. For seven days and seven nights, observe the Eight Precepts, purify the mind morning and evening, and make offerings of incense and flowers to all Buddhas of the ten directions.
【記】灌頂章句者，以法性水灌十地頂，受法王職。今密談此法，故名灌頂。必定是般若德，吉祥是解脫德，真實不虛是法身德。以此三德，讚灌頂義。等行，謂具行諸行中。善根，謂行一行。八戒者，即在家人一日一夜也。於五戒上，更加不著華香，不觀聽妓樂，不止高牀，此八是戒。不過中食，是齋。
**Note:** The "Chapter on Anointment" refers to using the water of Dharma-nature to anoint the crown of the Ten Grounds, thereby receiving the position of Dharma King. Now, this Dharma is spoken of in secret, hence it is called "Anointment." "Certainly" refers to the virtue of Prajñā (Wisdom). "Auspicious" refers to the virtue of Liberation. "True and not false" refers to the virtue of the Dharma-body. These three virtues praise the meaning of Anointment. "Equal practice" means to fully cultivate all practices. "Wholesome roots" means to cultivate a single practice. The "Eight Precepts" are for lay practitioners to observe for one day and one night. In addition to the Five Precepts, they include: not adorning oneself with flowers or incense, not watching or listening to song and dance performances, and not using a high bed. These eight are the precepts. Not eating after noon is the fast.
五，勸迴向菩提。
Fifth, encourage turning the heart toward enlightenment.
常為己身及諸眾生，迴向具足阿耨多羅三藐三菩提，作是誓願：令我所求皆得吉祥。
Always dedicate merit for myself and all beings, aspiring to attain complete, perfect enlightenment. Make this vow: May all that I seek be auspicious and fulfilled.
【記】此乃奉供及誦密言邀請意也。若為自身受五欲樂，希望財寶，即輪迴業，眾聖所訶，尊天寧護，令為己他成菩提故，其所剋獲，非生死因。當依此文，脩今行法。
[Note] This passage explains the purpose of making offerings and reciting mantras to invite the enlightened ones. If one does so merely to indulge in worldly pleasures or seek wealth, it becomes an act of samsara, condemned by the sages, and the deities will not protect such a person. Instead, one should practice this method for the sake of attaining enlightenment for oneself and others. The results thus achieved will not be causes for rebirth in suffering. Follow this text to cultivate the practice described here.
六，勸嚴處奉待。
Sixth, encourage reverence and diligent service in all places.
自於所居房舍、屋宅淨潔掃除，若自住處、若阿蘭若處，以香泥塗地，燒微妙香，敷淨好座，以種種華香布散其地，以待於我。
Clean and sweep your own dwelling place, your rooms and house. Whether it is your own residence or a secluded forest retreat, spread fragrant mud on the ground, burn subtle incense, lay out clean and fine seats, and scatter various flowers and incense across the ground—all in preparation for my arrival.
【記】阿蘭若，此云無諍。以其所居不與世諍，即離聚落五里處也。又有達摩阿蘭若，謂說諸法本來清淨，因名其處為法阿蘭若。即華嚴經初於阿蘭若法菩提場是也。今經所指，該其二也。
[Note] "Aranya" means "free from contention." It refers to a place of dwelling that does not engage in worldly disputes, typically located about five li away from settlements. There is also the Dharma Aranya, which refers to the teaching that all phenomena are originally pure; thus, the place is named the Dharma Aranya. This is the same as the "Aranya, the site of Dharma enlightenment" mentioned at the beginning of the Avatamsaka Sutra. The term in this sutra encompasses both meanings.
四、誓臨影響。
Fourth, I vow to be present and respond to those who call upon me.
我於爾時如一念頃，入其室宅即坐其座，從此日夜令此居家，若村邑、若僧坊、若露地無所乏少，若錢、若金銀、若珍寶、若牛羊、若穀米一切所須，即得具足悉受快樂。
At that moment, in the blink of an eye, I entered that dwelling and took my seat. From that day forward, whether in homes, villages, monastic grounds, or open fields, there was no lack of anything. Money, gold, silver, jewels, cattle, sheep, grain, rice—all that was needed was fully provided, and they enjoyed complete happiness.
【記】五、要求同行。
5. Requesting Companionship on the Path.
若能以已所作善根最勝之分迴與我者，我當終身不遠其人，於所住處至心護念，隨其所求令得成就。
If you can dedicate the most excellent portion of your own accumulated merit to me, I will never leave your side for as long as you live. Wherever you dwell, I will wholeheartedly protect and watch over you, granting your wishes and helping you achieve your aims.
【記】六、別示歸敬。
Six: A Special Indication of Homage.
應當至心禮如是等諸佛世尊，其名曰：寶勝如來、無垢熾寶光明王相如來、金𦦨光明如來、金百光明照藏如來、金山寶蓋如來、金華𦦨光相如來、大炬如來、寶相如來。亦應敬禮信相菩薩、金光明菩薩、金藏菩薩、常悲菩薩、法上菩薩。亦應敬禮東方阿閦如來、南方寶相如來、西方無量壽佛、北方微妙聲佛。
You should wholeheartedly pay respects to all these Buddhas, World-Honored Ones, whose names are: Precious Victory Tathāgata, Stainless Blazing Jewel Light King Mark Tathāgata, Golden Flame Light Tathāgata, Golden Hundred Lights Illuminating Treasury Tathāgata, Golden Mountain Jewel Canopy Tathāgata, Golden Flower Flame Light Mark Tathāgata, Great Torch Tathāgata, Precious Mark Tathāgata.
You should also respectfully pay homage to the bodhisattvas: Faith-Mark Bodhisattva, Golden Light Bodhisattva, Golden Treasury Bodhisattva, Constant Compassion Bodhisattva, Dharma-Supreme Bodhisattva.
You should also respectfully pay homage to: Akṣobhya Tathāgata of the East, Precious Mark Tathāgata of the South, Amitāyus Buddha of the West, Subtle Sound Buddha of the North.
【文句】悉如文。
All as written.
【記】問：大經中說，功德姉主，黑暗妹隨，有智主人，二俱不受。今令奉供，與彼大違。兩經所談，如何和會？答：尊經設法，取捨多塗，大權垂形，表報非一。彼對黑暗，表生必死，四相相隨；此對大辯，表福資智，二嚴互顯也。四相是過，寧不雙驅？二嚴是功，理合俱進。有智之福，生死自亡；有福之智，菩提可證。今為說聽金光明典，故藉天資所須之物，須知今用雙亡生死。弘經之心，感功德天，所獲資財，離我我所，姉尚不著，妹豈能來？此為弘經，彼專脩觀，用捨論益，去留豈同？又如國王、大臣、官長，法華令離，涅槃令近，故知設法各有異門，豈以彼經難今所說？
**Question:** In the Mahāyāna sutras, it is said: "The elder sister, Merit, is the host; the younger sister, Darkness, follows. A wise master does not accept either." Yet here, we are instructed to make offerings. This seems to directly contradict that teaching. How can these two scriptural statements be reconciled?
**Answer:** The venerable sutras establish teachings and methods, employing various paths of acceptance and rejection. The great, skillful beings manifest in forms to illustrate teachings, and their expressions of karmic retribution are not singular. In that sutra, the pairing with Darkness illustrates that birth inevitably leads to death, with the four marks (of conditioned existence) following one another. Here, the pairing with Great Eloquence illustrates that merit supports wisdom, with the two adornments (of merit and wisdom) mutually revealing each other. The four marks are faults—should they not be driven away together? The two adornments are virtues—in principle, they should be cultivated together. Merit accompanied by wisdom naturally extinguishes birth and death. Wisdom accompanied by merit can realize enlightenment. Now, for the sake of expounding and listening to the *Suvarna-prabhāsa Sūtra* (Golden Light Sutra), we therefore rely on the celestial provisions of necessary items. One must understand that our present practice aims to transcend both birth and death. The mind dedicated to propagating the sutra attracts the Goddess of Merit. The resources obtained are free from notions of "I" and "mine." If even the elder sister is not clung to, how could the younger sister come? Here, the focus is on propagating the sutra; there, the focus is solely on cultivating contemplation. The benefits discussed in terms of employing or abandoning differ—how could the principles of going and staying be the same? Furthermore, consider the examples of kings, high ministers, and officials: the *Lotus Sutra* instructs one to distance oneself from them, while the *Nirvana Sutra* instructs one to draw near. Thus, we know that the established teachings have different gates. How can one use the statements of that sutra to challenge what is taught here?