大毘盧遮那成佛經疏 11.7

11.7

「譬如一切趣宮室，皆依虛空無著行」者，此恐人不信解，更引譬譬之。如一切世間皆依於空而得安住，而此大空更無所依，不作是念：「一切世間由我而生、依我而住。」此世間亦於處空不念恩德，而求報之，不作是念：「此空力故，令我得如是安穩。」何以故？不見虛空有造作之行，故不念報也。故次會云「此清淨法亦如是，三有無餘清淨生」者，合云如上所說之行亦同於空，除三有之障令無有餘，能生清淨之法所稱法性清淨妙身之生也。次云「昔勝生嚴修此故，得有一切如來行」者，更引古為證。勝生謂先生也，先生謂先覺是法者。若覺此法即無盡莊嚴，無盡莊嚴定慧神力妙嚴之藏。謂過去菩薩名為勝生嚴，此即佛子也。即是先修行者，如言先生也。梵云避部，是不久滿足諸財寶，謂法財也，即此德以嚴身也。此先覺者，即曾得如是法，一切諸佛亦皆得此法也。次云「非他句有難可得，作世遍明如世尊，者，次意云：若離此更於餘法句中能成如是不思議法界之果，無有是處。假使於中求之，亦無得理。如水中求油，無有是處。若人能得此自證非他、不由他悟之法，即能照明世間，如日照之。亦如佛出世時，普為一切無明世間而作大明也。

Regarding "Just as all palaces and dwellings of every destiny / are established based on space without attachment in their functioning": fearing that people may not have faith or understanding, this further adduces a metaphor to illustrate it. Just as all worldly realms rest and abide based on space, yet this great space has nothing else to rely upon, nor does it think, "All worldly realms are born from me and abide relying on me." Nor does this worldly realm, abiding in space, think of its kindness and seek to repay it, thinking, "By the power of this space, I am able to obtain such peace and security." Why? Because it does not see space engaging in deliberate action; hence it does not think of repayment. Therefore, it next states in correspondence: "This pure Dharma is also like this; / the three existences are purified and born without remainder." In correspondence, it means that the practice explained above is also identical to space; it removes the hindrances of the three existences without remainder, and can give birth to the pure Dharma—what is called the birth of the pure, wonderful body of dharmatā. Next, it says: "Because the Exalted-Born One of ancient times cultivated this, / he came to possess all the practices of the tathāgatas." This further adduces antiquity as proof. "Exalted-Born" means "previously born"; "previously born" means the one who first awakened to this Dharma. If one awakens to this Dharma, one has inexhaustible adornment—the wonderful, adorned treasury of inexhaustible adornments of samādhi, wisdom, and spiritual power. It refers to a past bodhisattva named Exalted-Born Adornment, who was a son of the Buddha. He was an early practitioner, just as one says "previously born." In Sanskrit, it is vibhu, which means before long fulfilling all treasures, referring to the Dharma-treasures; he adorned his person with these virtues. This previously awakened one once attained such Dharma, and all buddhas have also attained this Dharma. Next, it says: "It cannot be found in other phrases; / one becomes a universal illumination of the world like the Bhagavat." The meaning of the next lines is: if apart from this one could accomplish such an inconceivable fruit of the dharmadhātu in other Dharma-phrases, there is no such possibility. Even if one were to seek it therein, there is no principle of obtaining it; it is like seeking oil in water—there is no such possibility. If a person can attain this Dharma of personal realization that is not from another, not awakened through another, they can illuminate the world just as the sun shines upon it. It is also like when a buddha appears in the world, serving as a great light universally for the entire world of ignorance.