法華文句記 6.109

6.109

「自體」者，實報土也。此是攝大乘師從因立名，謂有為緣集即同居因，無為緣集即方便因，自體緣集即實報因，亦云法界緣集。今疏前二仍舊從果立名，後一依彼從因立稱。「皆是妙色妙心報處」者，既云一切世間之父，故知三土皆是證道色心報處，寂光既遍遮那亦等，諸身既與法身量同，諸土亦與寂光不異，如像如飯如鏡如器方之可知，一切眾生無不具此，果報未滿全局在迷，迷故陰質局彼太虛，滿故即與法界等量，應三土者從化事說，故云處等。「於諸怖畏」等者，且約界內因果而言，以對諸子是所畏故，故云「永盡」。所離同麁、能離理極，故云「無量知見」等。有人以初地離五怖畏用釋此中，都不相關，上不及諸佛、下過於離界，望諸釋義其例若斯。

Regarding "inherent essence": it is the Land of True Reward. This is the master of the Mahāyānasaṃgraha establishing the name from the cause, stating that the assembly of conditioned causes is the cause of the Common Abode; the assembly of unconditioned causes is the cause of Skillful Means; and the assembly of inherent essence causes is the cause of True Reward, which is also called the assembly of Dharma-realm causes. Now the commentary still follows the old practice in establishing the names of the former two from the fruit, while the latter one relies on that [master] in establishing its title from the cause. Regarding "all are the reward locations of wondrous form and wondrous mind": since he is called the father of all worlds, we know that the three lands are all the reward locations of form and mind on the path of realization. Since Quiescent Light is all-pervading, Vairocana is also equal; since the bodies are of the same measure as the dharmakāya, the lands are also no different from Quiescent Light. They can be understood by comparing them to images, food, mirrors, or vessels: there are no sentient beings who do not possess this. When the fruit and reward are not yet full, they are entirely situated in delusion; because of delusion, their corporeal nature of the aggregates is confined within that great space; because of fullness, they are equal in measure to the Dharma realm. That which responds to the three lands is spoken from the perspective of transformative affairs; hence it is called "equality of place." Regarding "in the face of all terrors" and so forth: this is spoken provisionally in terms of cause and effect within the realms, because in relation to the children, these are what is feared; hence it says "forever ended." What is abandoned is equally coarse, and that which is able to abandon reaches the ultimate of principle; hence it says "immeasurable knowledge and vision," and so forth. Some people use the first bhūmi's freedom from the five terrors to explain this passage; this is completely irrelevant: above, it does not reach the buddhas, and below, it exceeds the departure from the realms. Looking at the various explanations, their examples are like this.