大方廣佛華嚴經疏 7.26

7.26

Fifth, the ten teachings of the wind-governing spirits. First, matching the sunlight of wisdom with the wind of expedient means, wisdom enters deep phenomena without obstruction, and the body enters the world without shadow or image. Second, the bodhisattva, with the great mind seeking bodhi, holding offerings matching reality, vast as empty space, without obstructing the multiplicity of phenomena, and with a body that completely embodies the Dharma, offers to boundless Buddhas in a single thought-moment; just like the power of that wind, there is nothing it does not accomplish. Third, when a long wind suddenly arrives, floating clouds scatter and perish; when the wind of compassion suddenly rises, the sickness of delusion and suffering vanishes. Fourth, the wind adorned with merit and wisdom smashes mountain-like obstructions. Fifth, the ten powers subdue Māra, and the ten armies are completely wiped out. That it is solely named drying up the waters is because desire and craving come first. Sixth, the compassionate sound from the pore eliminates the five fears; like the varied piping of a hundred apertures, it roars everywhere to please beings' capacities. Seventh, because wisdom enters the true mark, wondrous eloquence is like an ocean; like wind striking a tree, it is thus able to droop down. Eighth, the expedient means for subduing beings are what wisdom enters, and are therefore called a treasury. Ninth, the palace of dhyāna necessarily entails the simultaneous roaming of concentration and wisdom, and is thus able to eliminate the darkness of ignorance. In terms of the Buddha, movement and quiescence are non-dual, and seeing him necessarily eliminates ignorance. Tenth, the brilliant illumination of the sun and moon would not operate without the wind; wisdom's practice being unobstructed relies on the power of expedient means. The ten verses can be understood. (Below, we enter the fourth fascicle.)