大方廣佛華嚴經疏 7.39

7.39

第十三主山神十法。一寂而常照，故光無不闡。二相光熟機，皆慈善根力，如《涅槃》廣明。三修因嚴根，本為順物，故矚蓮目而欣樂、覩月面而歡心。或見諸根一一皆周法界，喜益深矣。四如空不染，故長劫無怠。五癡故長眠，唯福智之能覺。次三可知。九若睡若寤皆令聞法進行，斯為佛業。如《大瓔珞經》說：過去有佛，凡欲說法，令大眾眠，夢中說法，令增善根，覺得道果。《涅槃》亦云「其人夢中見羅剎像」等，亦表萬法皆夢。大夢之夜，必有大覺之明。十稱性法門無邊大義一音能演，是出現也。

Thirteenth, the ten dharmas of the mountain-ruling spirits: First, quiescent yet constantly illuminating, hence light is everywhere unfolded. Second, the light of marks matures capacities, all through the power of the root of goodness of compassion, as extensively explained in the Nirvāṇa [Sūtra]. Third, cultivating causes to adorn sense faculties was originally to accord with living beings; hence gazing at the lotus-eyes brings rejoicing, and beholding the moon-face brings delight to the heart. Or seeing the sense faculties each pervade the dharmadhātu makes joy even deeper. Fourth, unsoiled like empty space, hence untiring through long kalpas. Fifth, long asleep due to delusion, only merit and wisdom can awaken them. The next three can be understood. Ninth, whether asleep or awake, causing them to hear the Dharma and advance in practice—this is the Buddha's work. As the Damingdu jing explains: In the past there was a Buddha who, whenever he wished to preach the Dharma, made the great assembly sleep, preached the Dharma in their dreams, caused them to increase roots of goodness, and upon waking they attained the fruit of the path. The Nirvāṇa [Sūtra] also says, 'That person in a dream saw the form of a rākṣasa,' and so forth, which also shows that all dharmas are dreams. In the night of the great dream, there must be the brightness of great awakening. Tenth, the boundless great meanings of the dharmas that accord with nature can be expounded with a single sound; this is 'appearing.'