大方廣佛華嚴經疏 3.22

3.22

四解佛十義者，即是十佛：大即法界佛；方即本性佛；廣即涅槃佛，及隨樂佛；佛即成正覺佛；華即願佛，及三昧佛；嚴即業報佛；經即住持佛；總不離心，七字皆是心佛。釋十佛義，如八地中及〈離世間品〉辯。又《佛地論》第一說「佛亦具十義，謂具一切智一切種智，離煩惱障及所知障，於一切法一切種相能自開覺，亦能開覺一切有情，如睡夢覺、如蓮華開，故名為佛。」又真諦引《真實論》亦有十義，恐繁不引。

Fourth, explaining the ten meanings of 'Buddha': these are the ten Buddhas:
'Great' is the Dharmadhātu Buddha;
'Broad' is the Original Nature Buddha;
'Expansive' is the Nirvāṇa Buddha and the Buddha of Accordance with Aspirations;
'Buddha' is the Sambodhi Buddha;
'Flower' is the Vow Buddha and the Samādhi Buddha;
'Adornment' is the Karmic Retribution Buddha;
'Sūtra' is the Abiding and Maintaining Buddha.
Altogether they do not depart from the mind; all seven characters are the Mind Buddha. The explanation of the meanings of the ten Buddhas is as distinguished in the eighth stage and the 'Chapter on Transcending the World'.
Furthermore, the first fascicle of the Buddhabhūmi-śāstra states: 'The Buddha also possesses ten meanings: being endowed with all-knowledge (sarvajñā) and the knowledge of all aspects (sarvākārajñatā); free from the afflictive obstructions and the cognitive obstructions; being able to awaken oneself to all dharmas and all aspects of marks, and also able to awaken all sentient beings—like awakening from sleep or dreams, or like a lotus flower blossoming; hence he is called Buddha.'
Furthermore, Paramārtha cited the Tattvasiddhi-śāstra as also having ten meanings, which are omitted here for fear of verbosity.