金光明經文句記 6.192

6.192

二、彰法性圓融。言若作入法性者，顯理含容，不阻出入。上唱法性無量甚深，一出一入有說有默，豈逾法性？故云法性自在。言四佛者，即四方佛也。五佛者，并釋迦耳。同處各處等者，信相室與靈鷲山雖異，若了唯心者，見唯妙土則弟子眾一，故五佛同處共一身一智也，是則四無來去、一無住在。其執權教者弟子眾異，謂妙幢所居共佛耆山敻隔多里，故四佛五佛匪唯各處，亦見異身異智、實來實去、定住定在。雖此殊別，無離法性，故云隨人所覩皆無障礙也。

Second, revealing the perfect interfusion of the Dharma-nature. As for the statement 'if one takes it as entering the Dharma-nature', it shows that the principle is all-embracing and does not obstruct emerging and entering. Above it was declared that the Dharma-nature is immeasurable and extremely profound; emerging once or entering once, speaking or remaining silent—how could any of this exceed the Dharma-nature? Therefore it says: 'The Dharma-nature is sovereign.' As for 'the four Buddhas', these are the Buddhas of the four directions. 'The five Buddhas' means together with Śākyamuni. As for 'the same place or distinct places', although Ruciraketu's chamber and Vulture Peak are different, if one realizes mind-only, seeing only the wondrous land, then the assemblies of disciples are one; therefore the five Buddhas are in the same place, sharing one body and one wisdom. Thus the four have no coming or going, and the one has no abiding or dwelling. For those who cling to the provisional teachings, the assemblies of disciples are different, holding that the dwelling of Ruciraketu and Mount Gṛdhrakūṭa are far separated by many leagues; therefore with respect to the four Buddhas and five Buddhas, not only do they see them in distinct places, but they also see distinct bodies and distinct wisdoms, real coming and real going, fixed abiding and fixed dwelling. Although there are these distinctions, none departs from the Dharma-nature; therefore it says: 'In accordance with what each person sees, there is no obstruction whatsoever.'