說無垢稱經疏 2.134

2.134

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.