大方廣佛華嚴經疏 10.2

10.2

大文第五稱揚佛德。既現既至任力稱揚，自申罔極之情，顯佛無涯之德。文分為二：初一眉間菩薩讚、後十十方菩薩讚。新眾纔集佛便現瑞，文不累書，故編成次。以讚德相類結集併之一處。乘現勝音之次，先舉勝音之偈、後十菩薩即如次十方。昔人不曉斯文，便將後十為勝音眷屬。非唯章疏之失，亦乃翻譯有違。何者？且眉間出眾即主伴皆讚，十方來眾寂無一言，主伴禮儀一何踈索。況準〈法界品〉例來者皆有讚詞。細尋菩薩之名，與前十方如次相似，但由譯人不審致，令名小乖差，至下文中一一對辯。

Part five of the major section: Praising the Buddha's virtues. Having manifested and having arrived, they praise him to the best of their ability, naturally expressing their boundless devotion and revealing the Buddha's limitless virtues. The text is divided into two: first, the praise by the bodhisattvas from between the eyebrows; second, the praise by the ten bodhisattvas from the ten directions. Just as the new assembly gathered, the Buddha manifested an omen; since the text does not record them redundantly, they are compiled in succession. Because their praise of virtue is of a similar nature, the redactors grouped them in one place. Availing of the succession of the manifestation of Supreme Sound, the verses of Supreme Sound are raised first; the subsequent ten bodhisattvas then follow the order of the ten directions. In the past, people did not understand this text, and regarded the latter ten as the retinue of Supreme Sound. This was not only an error in the commentaries, but also contrary to the translation. Why is this? Now, when the assembly emerged from between the eyebrows, both master and retinue offered praises; if the assembly coming from the ten directions were entirely silent without a single word, how deficient would the etiquette between master and retinue be! Moreover, according to the precedent of the 'Chapter on the Dharmadhātu,' all those who arrive offer verses of praise. Examining the names of the bodhisattvas carefully, they correspond sequentially to the previous ten directions; it was merely due to carelessness on the part of the translator that the names have slight discrepancies, which will be distinguished one by one in the text below.