金光明最勝王經疏 1.185

1.185

贊曰：次列諸天，文亦有四，如前。多是三十三天及四王天，以近先列。世俗立名，不可具釋。歎德中有二：一發四弘願、二守護大乘。守護大乘即攝受正法，攝受正法堪能荷負四種重任，如《勝鬘經》說，故能紹隆正法。正法有三，謂正證、正行、正教。自能令他依正教、起正行、證正果、故使不絕。《彌勒問論》有五法攝取妙法：一為報佛恩故、二為自身令妙法久住、三供養諸佛、四為欲利益眾生、五難得妙法故。準《寶雨經》第十，成就十法能攝正法：一於末法無有能持，有能受大素呾纜者，恭敬供養；二為他說法；三見能修學深生歡喜；四聽聞正法無有希望；五於法師起導師想；六能於正法起甘露想；七能於正法起仙藥想；八能於正法起良藥想；九能專求正法不顧身命；十希求正法起修行想。

Commentary: Next is the listing of devas; the text also has four [parts], as before. Most are of the Trāyastriṃśa heaven and the Cāturmahārājakāyika heaven; because they are close, they are listed first. Their names are established according to worldly convention and cannot be explained in full. Within the praise of virtues there are two: first, giving rise to the four vast vows; second, guarding and protecting the Great Vehicle. Guarding and protecting the Great Vehicle is precisely receiving and holding the saddharma. Receiving and holding the saddharma is being capable of shouldering the four heavy burdens, as explained in the Śrīmālādevī-sūtra; hence they can carry on and exalt the saddharma. The saddharma has three [aspects]: correct realization, correct practice, and correct teaching. One personally is able to cause others to rely on the correct teaching, give rise to correct practice, and realize the correct fruit, thus causing it not to perish. The Maitreyaparipṛcchā-śāstra has five dharmas that embrace the wondrous Dharma: 1. to repay the Buddha's benevolence; 2. for one's own sake, to make the wondrous Dharma abide long; 3. to make offerings to the buddhas; 4. desiring to benefit sentient beings; 5. because the wondrous Dharma is difficult to encounter. According to the tenth [fascicle] of the Ratnamegha-sūtra, accomplishing ten dharmas can embrace the saddharma: 1. when in the ending of the Dharma there are none who can uphold it, paying reverence and making offerings to those who can receive the great sūtras; 2. preaching the Dharma for others; 3. seeing those who can cultivate and study, giving rise deeply to joy; 4. listening to the saddharma without any expectation [of gain]; 5. giving rise to the perception of a guide toward the Dharma master; 6. being able to give rise to the perception of amṛta toward the saddharma; 7. being able to give rise to the perception of an immortal elixir toward the saddharma; 8. being able to give rise to the perception of good medicine toward the saddharma; 9. being able to seek exclusively for the saddharma regardless of body and life; 10. seeking the saddharma, giving rise to the thought of cultivation.