無量壽經連義述文贊 2.59

2.59

經曰「爾時次有」至「佛世尊」者，述云：此第二、近勝緣也。梵云樓夷亙羅，此云世自在王，於一切法得自在故。即別名也。佛德無量，名必無邊，故今略標自他利以立十號，即通號也。雖有十號，略為二例：初、自德名，即前五也。後、利物名，即後五也。自德之名亦有二對：一、道圓滅極對，即如來名道圓，應供名滅極故。二、因滿果圓對，即等正覺明行足名因滿，如其次第解行滿故；善逝名果圓，上昇不還故。利物之名亦有三對：一、總名別稱對，即前四是別、後一是總故。處物而無加，名世尊故。二、化智化心對，即世間解名化他智，無上調御名化他心故。三、化能化德對，即天人師名化他能，佛名化他德故。委悉釋此十號，廣如《瑜伽論》。

On the passage where the sūtra states, "At that time next there was..." up to "the Buddha, the World-Honoured One": The commentary states: This is, secondly, the proximate superior condition. In Sanskrit it is Lokeśvararāja, translated here as King at Ease in the World, because he has attained mastery (vaśitā) regarding all dharmas. This is his distinctive name. Since the virtues of a buddha are immeasurable, their names must be boundless; thus here his benefit for self and benefit for others are briefly indicated to establish the ten epithets, which are the common titles. Although there are ten epithets, they are briefly categorized into two cases: first, names for personal virtue, which are the former five; second, names for benefiting beings, which are the latter five. The names for personal virtue also have two pairs: first, the pair of perfection of the path and the culmination of cessation—that is, "Tathāgata" names the perfection of the path, and "Arhat" names the culmination of cessation; second, the pair of complete cause and consummate fruit—that is, "Samyaksaṃbuddha" and "Vidyācaraṇasampanna" name the complete cause, because understanding and practice are completed respectively, while "Sugata" names the consummate fruit, ascending and not returning. The names for benefiting beings also have three pairs: first, the pair of general name and specific appellation—the former four are specific and the latter one is general, for dwelling among beings without peer is termed "the World-Honoured One"; second, the pair of transforming wisdom and transforming mind—"Lokavit" names the wisdom to transform others, and "Anuttara Puruṣadamyasārathi" names the mind to transform others; third, the pair of transforming ability and transforming virtue—"Śāstā Devamanuṣyāṇām" names the ability to transform others, and "Buddha" names the virtue to transform others. For a detailed explanation of these ten epithets, see the Yogācārabhūmi-śāstra at length.