金光明最勝王經疏 5.467

5.467

解妨者，前品益其辨才，後品益其飲食，皆不別分為品。此益衣服，何別分耶？答：前後相準不應別分，但為廣略有殊，故開合異。前品略明益辨，文少不可別開，與求辨文合說；後品弘經即增地味，不說求已方加，故亦不別；此益衣服，初標益衣服，文既廣長，故開為二。問：俱益弘經，何故辨才、衣服各待請已方增？後品益於地味，不待求而即得？答：化有萬途，理不一準。又益辨、衣服為難，待求方得、增地味而為易，故不待求。神自主地，故益為易。問：持經之人自應供養所有四事，何故求已方增資財？答：上行持經自應得於四事，欲令成於福行，故復令其請求。又自專弘經者，未以求於四事；為求四事者令使行經，故待依經學求方與。問：此吉祥女為天趣攝？為鬼趣耶？答：真諦三藏云：「此初地菩薩，應作樹神王，領諸神隨所至處與他勝樂。勝樂即功德之果，故名功德天。外國呼神亦名天也。」準此所解，即示鬼趣作樹神中王。今解：準經但云天女、不說為神，如下地神，即名神故。設有處說名樹神王者，如四天王亦名四天神王，以主神故名為神王，非必鬼趣。天女亦爾，是天趣攝。

Regarding resolving difficulties: the previous chapter benefits eloquence, and the subsequent chapter benefits food and drink, yet neither is separately divided into [two] chapters. This chapter benefits clothing; why is it separately divided? Answer: Judging from before and after, it should not be separately divided; but because there are differences in breadth and brevity, their division and combination differ. The previous chapter briefly clarifies benefiting eloquence, and because its text is brief, it could not be separately divided, being explained together with the text on seeking eloquence. In the subsequent chapter, propagating the sūtra immediately increases the essence of the earth, and it does not say that it is bestowed only after seeking; therefore it is also not divided. Here, in benefiting clothing, it first sets forth the benefit of clothing, and since the text is extensive and long, it is divided into two. Question: Both benefit the propagation of the sūtra; why is it that eloquence and clothing each await being requested before they are increased, whereas in the subsequent chapter the increase of the earth's essence is obtained immediately without waiting for a request? Answer: Transformation has ten thousand paths, and principles cannot be judged uniformly. Moreover, benefiting eloquence and clothing is difficult, so it is obtained only upon waiting for a request; increasing the earth's essence is easy, so it does not await a request. The spirit herself governs the earth, so benefiting it is easy. Question: Those who uphold the sūtra should naturally receive the offering of all four requisites; why are resources and wealth increased only after they are sought? Answer: Superior practitioners who uphold the sūtra naturally ought to obtain the four requisites; yet in order to cause them to accomplish meritorious practices, it further causes them to request them. Furthermore, those who are solely dedicated to propagating the sūtra have not yet sought the four requisites; in order to cause those who seek the four requisites to practice the sūtra, it is only after they rely on the sūtra to study and seek that they are given them. Question: Is this goddess Śrī included within the realm of devas, or within the realm of pretas? Answer: Tripiṭaka Master Paramārtha said: "This bodhisattva of the first stage should act as a king of tree spirits, leading all spirits to bestow supreme bliss on others wherever she goes. Supreme bliss is the fruit of merit, hence she is named Merit Deva (Guṇadevī). In foreign countries, spirits are also called devas." According to this explanation, she is manifested in the realm of pretas, acting as a king among tree spirits. Now, the explanation is: according to the sūtra, she is only called a devī (goddess) and not spoken of as a spirit, just as the earth spirit below is explicitly named a spirit. Even if there are places calling her a "king of tree spirits," it is like the Four Heavenly Kings also being called the Four Heavenly Spirit Kings: because they govern spirits, they are named spirit kings, not that they are necessarily of the preta realm. The same holds for the devī; she is included within the realm of devas.