大方廣佛華嚴經疏 17.22

17.22

第三「爾時法慧」下偈讚分中，十菩薩說即為十段，初一是總、餘九為別。以法慧是說法主故，總敘此會本末事義、總顯佛德，餘九歎佛差別之德，總別共顯如來無礙之會。此十菩薩名亦表十住，其所說法表位勝進。勝進有二：一趣後位、二趣佛果，今約佛果。今初，東方法慧總了佛法，故勝進中云「欲令菩薩於佛法中心轉增廣。」文中觀佛現用及與往修皆周遍故。十頌分三：初五敘因佛光見多盛事，初一敘此品放光、次一敘前品請讚、餘三重敘此品。次二勸觀佛力更發勝心，即前品不起而升。後三舉因結果，初一舉因、後二結果。由因中行願剎剎齊修故，果位身智遍應遍斷。

Third, in the section on the verses of praise from "At that time, Dharmamati" onward, the expositions by the ten bodhisattvas constitute ten segments. The first one is general, and the remaining nine are specific. Because Dharmamati is the master expounding the Dharma, he generally recounts the affairs and principles of the origin and culmination of this assembly, and generally reveals the Buddha's virtues; the other nine praise the differentiated virtues of the Buddha. The general and specific together reveal the Tathāgata's unobstructed assembly. The names of these ten bodhisattvas also symbolize the ten abodes, and the teachings they expound symbolize the superior advancement of the stations. Superior advancement has two aspects: first, tending toward later stations; second, tending toward the Buddha-fruition. Here it concerns the Buddha-fruition. Now, in the first, Dharmamati of the east comprehensively understands the Buddha's teachings; hence, in the superior advancement it says, "desiring to cause bodhisattvas' minds to increasingly broaden within the Buddha's teachings." In the text, his contemplation of the Buddha's present functions and past cultivations are all universal. The ten verses are divided into three: the first five recount seeing many magnificent events due to the Buddha's light: the first one recounts the emission of light in this chapter, the next recounts the request for praise in the previous chapter, and the remaining three recount this chapter again. The next two urge the contemplation of the Buddha's power to further generate a superior aspiration, which refers to ascending without rising in the previous chapter. The final three present the cause to conclude with the fruit: the first one presents the cause, and the latter two conclude with the fruit. Because in the cause practices and vows were cultivated equally in kṣaṇa after kṣaṇa, in the station of fruition body and wisdom respond everywhere and sever [delusions] everywhere.