維摩經疏 1.20

1.20

自下第三明寶積等覩前神變敬嘆發心。於中初先明諸大眾讚嘆禮敬。爾時一切大眾舉敬嘆人。覩佛神力敬嘆所由。嘆未曾有口業嘆也。合多為一。廣小令大。蓋中普現諸事。昔所未見。名為未有。合掌禮佛身業敬也。觀佛無厭故曰不捨。下明寶積說偈廣嘆。先舉嘆人。佛前嘆處。偈訟嘆相。何故偈嘆。解有兩義。一偈言要略。少字之中能攝多義。寶積令欲以其略言廣攝佛德故須偈訟。二偈言美妙諸讚嘆者多以偈訟。寶積今欲讚美佛德故須偈訟。

From here down is the third part, explaining that Ratnakūṭa and others, having seen the previous supernormal transformation, reverently praised it and generated the aspiration [for enlightenment]. Therein, first it explains that the great assembly praised and paid homage. 'At that time the entire great assembly' raises the persons who paid homage and praised. 'Witnessing the Buddha's spiritual power' gives the reason for paying homage and praising. 'Praised what was unprecedented' is the praise of vocal action. Combining many into one, expanding the small to make it vast, and comprehensively manifesting all phenomena within the parasol were things never seen in the past, hence called 'unprecedented'. 'Palms joined in reverence to the Buddha' is the homage of physical action. Looking upon the Buddha without satiety is expressed by 'not turning away'. Below explains Ratnakūṭa speaking verses in extensive praise. First, the person praising is raised. 'Before the Buddha' is the place of praise. The verses and stanzas are the manner of praise. Why praise in verse? There are two explanations: first, the words of verse are concise, able to contain many meanings within few characters; Ratnakūṭa now wished to comprehensively gather the Buddha's virtues with concise words, hence verse was required; second, the words of verse are melodious, and those who offer praises mostly use verse; Ratnakūṭa now wished to praise the Buddha's virtues, hence verse was required.