金光明經文句 5.21

5.21

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〉。此是天王護經第三意，福資請說及以聽者。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。悉如文。

This deva dwells in the dharma-gate of the adornment of merit and integrates all dharmas, with merit as foremost; hence she is called the Deva of Merit. Moreover, she can provide the preacher with what is needed without any lack; hence she is named the Deva of Merit. Furthermore, she causes the preacher day and night to contemplate the profound meaning of this sūtra; hence she is named the Deva of Merit. Furthermore, she causes the listeners quickly to accomplish bodhi. Possessing these various meanings, it is therefore named the "Chapter on the Deva of Merit". This is the third intention of the Heavenly Kings protecting the sūtra: supporting with merit those who request preaching as well as the listeners. The text has six parts: first, from "addressing the Buddha" downward, making vows to provide the Dharma master with four necessities; second, from "I already in the past" downward, clarifying the origin of her merit; third, from "if there is a person who can recite" downward, exhorting and indicating the practice, in which the text has both a brief and an extensive indication (and so forth); fourth, from "at that time, in a single thought-moment, I" downward, vowing to attend and exert influence; fifth, from "if one can take what one has done and transfer it to me" downward, demanding companion practice; sixth, from "one should pay homage" downward, separately indicating taking refuge and paying homage. All are as in the text.