大毘盧遮那成佛經疏 11.7

11.7

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.