大方廣佛華嚴經疏 7.22

7.22

Third, the ten teachings of the direction-governing spirits. First, manifesting the body and preaching the Dharma to enable [beings] to awaken and attain the fruits are both the power of rescuing and protecting. Second, displaying marks through supernormal powers is the karma that is able to accomplish; sentient beings escaping suffering is the karma that is accomplished. Third, the light of Dharma destroys darkness: when darkness is cut off, wisdom is born. Wisdom and Dharma-joy arise together; cutting off [darkness] takes tranquil extinction as its joy. Fourth, universally manifesting and preaching the Dharma: whenever it is heard, delusions are necessarily extinguished, and hence [the effort] is never in vain. Fifth, the sage is nameless and establishes names in accord with things, holding precious solely the generation of virtue and the extinction of delusions. The sixth and seventh can be understood. Eighth, karma is identical with nature-emptiness, yet its retribution is never lost, both being without difference. Non-obstruction between nature and marks is the power of sovereignty: preaching that [karma] can incur retribution causes evil karma to be eliminated; preaching that the nature of karma is empty causes good karma also to vanish. Ninth, the previous [passage] concerned preaching the nature and marks of karma to make beings bring karma to an end; this [passage] concerns knowing the differentiations of karma to adapt transformations to beings' capacities. Tenth, worldly people never lack a beginning, but few are able to carry it through to the end; now the sage has the resolution and the capacity, and therefore what he undertakes is brought to completion. Worldly people, following desire along with others, cannot eliminate both; now [the sage] possesses kindness and compassion, and therefore causes beings to rejoice: that is to say, among the ten pāramitās there is none that is not brought to completion, and the four immeasurable minds cause beings to be filled with joy.