法華玄義釋籤 13.33

13.33

二自熟中，即迹本二門意也。本門二文，下土此土，具如經文可見。言「法身菩薩或從生身進道」等者，如他方大士，或從釋迦生身佛邊聞法進道，或從法身者，如《大論》云：「法身佛為法身菩薩說法」，此約界外，得作此說。《大論》八十七「問云：生身菩薩，貪惜未除割截則難，若無生忍菩薩，猶如化人割截無痛，有何恩分？答：雖得無生，行亦為難。何以得知？得無生已，應受寂滅無量快樂，能捨此樂入生死中，受於種種下賤之身。生身菩薩著此法身，故希望心施非清淨施，是故不及無生忍者，是故無生忍菩薩方名大恩。」故知生身法身仍須進道，為進道故聽法利物，具如〈分別功德品〉。無生忍去是法身菩薩，自此已前至八世界是生身菩薩。《大論》三十七廣明諸佛眷屬不同。

Second, in 'self-maturing,' it is the intent of both the trace and origin gates. The origin gate has two passages, the lower land and this land, which can be fully seen as in the sūtra text. As for 'A dharma-body bodhisattva advances on the path either from a birth-body [Buddha],' etc.: just as the great beings of other directions may hear the Dharma and advance on the path from Śākyamuni's birth-body Buddha, or from the dharma body—as the Da zhidu lun says, 'The dharma-body Buddha expounds the Dharma for dharma-body bodhisattvas'—this can be stated in this way with regard to beyond the realms. The Da zhidu lun, fascicle eighty-seven, 'asks: When for a birth-body bodhisattva greed and attachment have not yet been eliminated, being cut into pieces is difficult; but for a bodhisattva of the forbearance of the non-arising of dharmas, who is like an illusory person, there is no pain when being cut into pieces—what measure of benevolence is there? Answer: Although having attained non-arising, their practice is also difficult. How is this known? Having attained non-arising, they should experience the boundless bliss of quiescence, yet they are able to renounce this bliss and enter into saṃsāra, taking on all kinds of low and despised bodies. A birth-body bodhisattva clings to this dharma body, so their giving with a mind of expectation is not pure giving; therefore they do not equal those with the forbearance of non-arising. Therefore, a bodhisattva of the forbearance of the non-arising is only then called possessing great benevolence.' Hence we know that both the birth body and dharma body must still advance on the path; because they advance on the path, they listen to the Dharma to benefit sentient beings, fully as in the 'Discrimination of Merits' chapter. From the forbearance of the non-arising onward are dharma-body bodhisattvas; before this, up to the eight worlds, are birth-body bodhisattvas. The Da zhidu lun, fascicle thirty-seven, broadly clarifies the differences among the retinues of the Buddhas.