金光明最勝王經疏 6.40

6.40

下四十一頌得天神擁護。復分為二：初三十九頌說聽得護、後二頌明護所以。初得護有六：初十二頌護聽人，又有三：初四頌明天神敬喜。次六頌護聽經人，有四：一頌思觀行人、一頌見讚生天、三頌讚勸聽經、一頌讚昔善根、後二頌明其衛護。第二次五頌護說經人。吠率怒，那羅延天之異名，復形大故名大肩。第三次二頌復護聽人。金毘羅者，此云孔。賓度羅者，此云孔雀。第四次十二頌復護說經者。彩軍乾闥婆，以著彩衣為軍眾。葦王者，諸草神王，以珠貫頸。神項，頸青神。勃里沙婆此云牛，牛神王也。頌文窄故，略去婆字。蘇此云好，跋拏此云金，鷄舍此云髮，是好金髮鬼神。半之迦云五，即五神，神足似羊。大婆伽者，此大威德，小渠之神。諾𤘽羅者，正云鼠狼，神名也。舍羅，此云屋，山名，神依彼山，以山為名。娑多山者，此云堪倒。阿那婆答多，此云無熱惱。娑揭羅，此云醎海。目真，此云解脫。𧫦羅葉，即舊云伊蘭樹。婆稚，此云團圓。毘摩質多羅，此云綺畫。母旨，此云好。苫跋羅，此云食，亦非天名，亦云飲食神。訶利底鬼母，如前解。旃荼，男聲呼，藥叉。旃荼利，女聲呼。昆帝拘吒齒，即齒長包者是。第五次三頌護讀誦人。第六次五頌復護說經人。

The next forty-one verses treat gaining the protection of the devas and spirits. They are again divided into two parts: first, thirty-nine verses explain that speakers and listeners receive protection; second, two verses clarify the reason for protection. In the first part, receiving protection has six sections: First, twelve verses on protecting the listeners, which again has three sub-sections: first, four verses show the devas' reverence and joy; next, six verses on protecting those who listen to the sūtra, which has four parts: one verse on contemplating the practitioners, one verse on seeing and praising rebirth in heaven, three verses on praising and exhorting the hearing of the sūtra, one verse on praising past wholesome roots; and the last two verses clarify their guarding and protection. Second, the next five verses protect those who expound the sūtra. 'Feishuinu' (Viṣṇu) is an alternative name for Nārāyaṇa; moreover, because his form is large, he is called Mahāskandha ('Great Shoulder'). Third, the next two verses again protect the listeners. 'Kumbhīra' translates here as 'hole' or 'pit'. 'Piṇḍola' translates here as 'peacock'. Fourth, the next twelve verses again protect those who expound the sūtra. 'Citrasena the gandharva' takes his name from his army wearing multicolored clothing. 'Naḍarāja' is the king of all grass spirits, who strings jewels around his neck. 'Shenxiang' (Nīlakaṇṭha) is the blue-necked spirit. 'Bolishapo' (Vṛṣabha) translates here as 'ox'—he is the ox spirit king; because the verse meter is tight, the character 'po' is omitted. 'Su' translates here as 'fine', 'ba-na' translates as 'gold', and 'jishe' translates as 'hair'; this is the spirit with fine golden hair (Suvarṇakeśa). 'Pañcika' means five; that is, the five spirits whose feet resemble sheep's feet. 'Mahābhāga' translates as 'great majesty and virtue', the spirit of small channels. 'Nuojuluo' (Nakula) properly translates as 'mongoose', the name of a spirit. 'Shela' (Śāla) translates here as 'house'—it is the name of a mountain; the spirit resides on that mountain and takes his name from the mountain. 'Mount Suoduo' (Mount Vāta) translates here as 'able to be toppled'. 'Anavatapta' translates here as 'free from heat and torment'. 'Sāgara' translates here as 'salty ocean'. 'Mucilinda' translates here as 'liberation'. 'Yilaye' (Elāpattra) is what was formerly called the eranda tree. 'Bozhi' (Bali) translates here as 'round'. 'Vemacitrin' translates here as 'variegated drawings'. 'Muzhi' (Muci) translates here as 'fine'. 'Śambara' translates here as 'food'; it is also an asura's name, or called the spirit of drink and food. The ghost-mother Hārītī is explained as before. 'Caṇḍā' is invoked in the masculine gender, a yakṣa; 'Caṇḍālī' is invoked in the feminine gender. 'Kūṭadantī' refers to one whose long teeth wrap around. Fifth, the next three verses protect those who read and recite. Sixth, the next five verses again protect those who expound the sūtra.