說無垢稱經疏 2.134

2.134

贊曰：下七頌半，牒現此方以讚揚。於中復二：初六頌半，讚佛三德；後有一頌，牒現此方。初中有三：初一頌半，歎佛從真起化德；次有四頌，歎佛得果利生德；後有一頌，歎佛違順不動德。此初文也。佛於法自在，名法王。其法難屈伏，名法力。已過三界，名超群生。具此三德故，恒以法財施於一切。或由法王以法力故能超群生，後以法財能施一切。一切聖者法為資財，益自他故。雖財無畏，亦以施生，塞生死源唯施法故，所以偏說。佛後得智，能善分別法自共相。自相者色受想等，共相者苦無常等，以法施時能善分別。雖外起此作用，而無分別智，常觀第一義。第一義者勝義，勝義體即真如。摧怨敵者，內觀真義，能破三魔；外起化用，能破天魔，名摧怨敵。摧者破壞義。四魔與佛為怨為敵，故名怨敵，非佛與之。舊經闕此，名「而不動」，不為魔怨所動亂故，義亦少成。既起二智證理事門，已於諸法得自在。自在有十，《花嚴經》中亦說十種，名同義別，如《法花贊》第十卷說。今依《攝論》：一壽自在，能延促命。二心自在，生死無染。三財自在，能隨樂現，由行施度證此三果。四業自在，唯作善事及勸他為；五生自在，隨欲能往，此二由行戒度所得。六勝解自在，能隨欲變，此由忍得。七願自在，隨所樂成，此由勤得。八神力自在，起最勝通，此由定得。九智自在，隨言音慧；十法自在，於契經等任運能說，二由慧得。今顯由佛內具二智，故於此中而得自在，任運能宣。歎德一周，故申稽首。

Commentary: The following seven and a half verses recap the manifestation of this realm to offer praise. Within this there are again two parts: first, six and a half verses praise the Buddha's three virtues; next, one verse recaps the manifestation of this realm.
Within the first part there are three: first, a verse and a half praises the Buddha's virtue of arising from reality to manifest transformations; next, four verses praise the Buddha's virtue of attaining the fruit to benefit sentient beings; finally, one verse praises the Buddha's virtue of unshakeability amid opposition and conformity. This is the first passage.
The Buddha is sovereign over phenomena, so he is called the Dharma King. His Dharma is difficult to subjugate, so it is called the power of Dharma. Having already surpassed the three realms, he is said to "transcend all living beings". Endowed with these three virtues, he constantly bestows the wealth of Dharma upon all. Alternatively, it is because the Dharma King, through his Dharma power, can transcend all living beings, and subsequently through the wealth of Dharma can bestow it upon all. All noble ones take Dharma as their resource and wealth, benefiting both self and others. Although he also gives material wealth and fearlessness to sentient beings, since only the giving of Dharma blocks the source of saṃsāra, he speaks of it specifically.
Through his subsequent attainment of wisdom, the Buddha is able to skillfully distinguish the specific and universal characteristics of phenomena. Specific characteristics are form, feeling, perception, and so on; universal characteristics are suffering, impermanence, and so on; when giving Dharma, he can skillfully distinguish them. Although he outwardly initiates this function, his non-conceptual wisdom constantly contemplates the ultimate truth. The ultimate truth is the supreme truth, and the essence of the supreme truth is tathatā.
"Crushing enemies and rivals": inwardly contemplating the true meaning, he can destroy the three māras; outwardly initiating transformative functions, he can destroy the heavenly māra; hence it is called "crushing enemies and rivals". "Crushing" has the meaning of destroying. The four māras act as enemies and rivals toward the Buddha, so they are called enemies and rivals; it is not that the Buddha acts as an enemy to them. The older sūtra lacked this, saying "yet unmoving", because he is not perturbed by māra enemies, which also makes some sense.
Having arisen the two wisdoms to verify the gates of principle and phenomena, he has already attained mastery over all dharmas. There are ten masteries; the Avataṃsaka-sūtra also explains ten kinds, with the same names but different meanings, as explained in the tenth fascicle of the Commentary on the Lotus Sūtra. Now relying on the Mahāyānasaṃgraha:
1. Mastery over lifespan: able to extend or shorten life.
2. Mastery over mind: undefiled in saṃsāra.
3. Mastery over wealth: able to manifest according to wish. Realizing these three fruits is due to practicing the perfection of giving.
4. Mastery over karma: acting only virtuously and encouraging others to do so.
5. Mastery over rebirth: able to go anywhere according to desire. These two are obtained through practicing the perfection of morality.
6. Mastery over resolve: able to transform according to desire; this is obtained through patience.
7. Mastery over vows: accomplishing whatever one wishes; this is obtained through diligence.
8. Mastery over spiritual power: giving rise to supreme supernormal faculties; this is obtained through concentration.
9. Mastery over knowledge: wisdom conforming to voice and speech;
10. Mastery over Dharma: spontaneously able to expound the sūtras and so forth. These two are obtained through wisdom.
Now it is shown that because the Buddha inwardly possesses the two wisdoms, he attains mastery in these matters and can expound them spontaneously. Concluding one cycle of praising virtues, he therefore offers homage.