---
title: "金光明最勝王經疏 · 16 大吉祥天女品(五末)"
description: "唐代高僧慧沼所撰《金光明最勝王經疏》是佛教重要注疏之一。此疏针对《金光明最勝王經》进行系统阐释，该经为大乘佛教重要经典，宣扬护国利民、忏悔灭罪思想。慧沼作为唯识宗代表人物，其注疏融合唯识学说，深入剖析经义，影响深远。本疏不仅有助于理解经文深意，且对唐代佛教义学发展有重要贡献，历来被尊为研究该经的权威文献之一，在佛教注疏史上占有显著地位。"
url: "https://rushiwowen.co/en/r/cmcvix3bm0uflli04dod113ue"
---

### 大吉祥天女品第十六

> Chapter 16: The Great Auspicious Goddess

大吉祥天女品，三門分別：一來意、二釋名、三解妨。言來意者，修行流通有五：此令修福智中第二與其衣服財物。若無福利，恐外希求，妨其弘經，故教依經修學之時自得衣服。既無外求之患，復得修於福智成斯勝行，故此品來。

> The chapter on the Great Auspicious Goddess is explained in three parts: first, the purpose of its appearance; second, the explanation of its name; third, the resolution of potential doubts. As for the purpose: The practice and dissemination of the teachings can be divided into five aspects. This chapter concerns the second aspect, which involves granting clothing and material wealth. If practitioners lack these benefits, they may be tempted to seek them from external sources, which would hinder their efforts to propagate the sutras. Therefore, the teaching instructs that when one studies and practices in accordance with the sutras, clothing and other necessities will naturally be obtained. Since there is no longer any concern about external seeking, practitioners can wholeheartedly cultivate merit and wisdom, thereby accomplishing this noble path. This is why this chapter appears.

釋名者，梵云摩訶此云大，室利此云吉祥，提婆仳此云天女，總名大吉祥天女。此品明彼吉祥天女事，故以為名。

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。

> The passage begins by addressing a potential objection: why is the section on clothing distinguished as a separate chapter, while the previous chapters on eloquence and food are not? The answer clarifies that the division is based on textual length and emphasis. The earlier chapter briefly touched on the gift of eloquence, and since the text was brief, it was combined with the section on seeking eloquence. The later chapter on the sutra's benefits to the land did not involve a request before the benefit was granted, so it was also not separated. However, the section on clothing is introduced with a clear statement and is lengthy, hence it is divided into two parts. Another question arises: since both eloquence and clothing are benefits of upholding the sutra, why must they be requested before they are granted, while the benefit of improved land in the later chapter is received without asking? The response explains that the Buddha's methods of transformation are manifold and not uniform. Moreover, granting eloquence and clothing is more difficult and requires a request, whereas improving the land is easier and does not require one. The earth goddess, as the sovereign of the land, can bestow this benefit easily. A further question is raised: Shouldn't those who uphold the sutra naturally receive the four necessities of life (food, clothing, shelter, and medicine) without having to ask? The answer is that those of superior practice who uphold the sutra will naturally receive these provisions, but the practice of requesting is encouraged to cultivate merit. Additionally, for those who are not yet solely devoted to upholding the sutra, they are guided to do so by making requests, thereby encouraging them to follow the sutra and seek these benefits. The discussion then turns to the nature of the auspicious maiden (吉祥女). Is she classified as a celestial being or a ghost? According to Master Paramārtha (真諦三藏), she is a bodhisattva at the first stage who manifests as the king of tree spirits, leading all spirits to bestow supreme happiness wherever they go. This supreme happiness is the fruit of merit, hence she is called the goddess of merit. In foreign lands, spirits are also referred to as devas. Based on this explanation, she is considered a ghost who serves as the king of tree spirits. However, the current interpretation holds that the sutra only refers to her as a heavenly maiden (天女) and does not explicitly call her a spirit. For example, the earth deity is referred to as a spirit. If some texts call her the king of tree spirits, it is similar to how the Four Heavenly Kings are also called kings of celestial spirits—they are named so because they rule over spirits, not because they are necessarily of the ghost realm. Thus, the heavenly maiden is also a celestial being.

經　爾時大吉祥天女即從座起，前禮佛足，合掌恭敬白佛言：「世尊！我若見有苾芻、苾芻尼、鄔波索迦、鄔波斯迦，受持讀誦、為人解說是《金光明最勝王經》者，我當專心恭敬供養此等法師，所謂飲食、衣服、臥具、醫藥，及餘一切所須資具，皆令圓滿無有乏少。」

讚曰：與財物中分之為二，此初一品明弘經者應得四事，下之一品明得之方。初分為四：一見弘經者，能供四事；二「世尊」下辨能供因，并為報德；三「若復」下勸應行學；四「佛告」下佛讚勸成。此即初也。復分為三：一請益儀、二「白佛言」下見修行、三「我當」下與其益。益中有二：初與世間益、後「亦得值遇」下與出世益。世益有二：初與現益、次「復於」下與後益。現中，初與財。

經　「若晝若夜於此經王所有句義觀察思量安樂而住，令此經典於贍部洲廣行流布，為彼有情已於無量百千佛所種善根者，常使得聞不速隱沒。」

下與法利。法利有二：一令行法者得安樂住；二令教法為久流行，有三：初令法久住、次辨能信受因、後常聞不沒。

經　「復於無量百千億劫當受人天種種勝樂，常得豐稔永除饑饉，一切有情恒受安樂。」

下與後益，有三：一得勝身、二「常得豐稔」下常豐樂、三「一切有情」下能利物。

經　「亦復值遇諸佛世尊，於未來世速證無上大菩提果，永絕三塗輪迴苦難。」

下得出世益，有三：一值佛、二得菩提、三「永絕三塗」下證涅槃。

經　「世尊！我念過去有瑠璃金山寶華光照吉祥功德海如來、應、正等覺，十號具足。我於彼所種諸善根，由彼如來慈悲愍念威神力故，令我今日隨所念處、隨所視方、隨所至國，能令無量百千萬億眾生受諸快樂，乃至所須衣服、飲食、資生之具，金銀琉璃、硨磲碼碯珊、瑚琥珀真珠等寶悉令充足。」

下辨能供因并為報德。有四：一陳往遇佛；二「我於」下述昔殖因；三「由彼」下念彼佛恩；四「令我」下令我能益故、我為報昔佛恩故、供養利益弘經之人故。下佛讚。「汝能如是憶念昔因報恩供養」等。隨所念，他心通所緣。隨所視方，天眼通所見。隨所至，神境通所至。此中八寶，餘多說七，七寶說處亦復不同。準《佛地論》「隨方所重，說七有別。」故不相違。

「若復有人至心讀誦是《金光明最勝王經》，亦當日日燒眾名香及諸妙華，為我供養彼琉璃金山寶華光照吉祥功德海如來、應、正等覺，復當每日於三時中稱念我名，別以香華及諸美食供養於我，亦當聽受此妙經王，得如是福。」

下勸應行學。若準真諦，前益法師、此益聽者。今意通二。初長行、後偈頌。長行有五：一勸自讀誦；二「亦當」下教讀誦儀；三「復當」下復應供我；四「亦常」下勸於聽，此意已解者勸讀誦，未解者勸聽受；五「得如是福」結得利益。

而說頌曰：「由能如是持經故，自身眷屬離諸衰，所須衣食無乏時，威光壽令難窮盡，能命地味常增長，諸天降雨隨時節，令諸天眾咸歡悅，及以園林穀果神，叢林果樹竝滋榮，所有苗稼咸成就，欲求珍財皆滿願，隨所念者遂其心。」

下重頌，有八：一身眷無衰、二衣食不乏、三威光長壽、四地味增多、五雨降隨時、六天神歡悅、七百穀滋茂、八所念皆成。

經　佛告大吉祥天女：「善哉善哉！汝能如是憶念昔因報恩供養，利益安樂無邊眾生，流布是經功德無盡。」

下佛讚勸成。