金光明最勝王經疏 5.122

5.122

贊曰：教弘經軌中第四諸佛讚揚。有二：初讚現成勝因、「爾時十方」下讚未來果。讚因果者，欲令人王依教行故。初讚因中，初讚法師因、後讚聽者因。此法師者，通其說法者，亦通供養者。十種法行皆名法師，由王能為供養廣流此經，法師正能流通此法。然準文勢，合但讚王，舉見瑞應而讚歎故。或復瑞應由經威力，故讚法師。通二處好，有三：初覩瑞、次「彼諸佛」下讚流通經、後「則為成就」下讚成因。文顯可知。

The Commentary says: Within the teaching on the protocol for propagating the sūtra, the fourth part is the praise by all Buddhas. There are two parts: first, praising the superior cause accomplished in the present; from 'At that time, in the ten directions...' onward praises the future fruit. Praising cause and fruit is done because one wishes to cause the king of men to practice according to the teaching. Within the first part of praising the cause: first it praises the cause of the Dharma master; later it praises the cause of the listener. This 'Dharma master' applies generally to the one who preaches the Dharma, and also applies to the one who makes offerings. All ten kinds of Dharma practice are called 'Dharma masters.' Because the king can make offerings and broadly spread this sūtra, the Dharma master is properly able to propagate this Dharma. However, according to the flow of the text, it ought properly to praise only the king, because the praise is given upon witnessing the auspicious response. Or again, the auspicious response is due to the awesome power of the sūtra, hence the Dharma master is praised. Applying to both places is preferable. There are three parts: first, beholding the auspicious signs; next, from 'those Buddhas...' onward, praising the propagation of the sūtra; later, from 'which is to accomplish...' onward, praising the accomplishment of the cause. The text is clear and can be understood.