法華玄義釋籤 14.23

14.23

次明流通益中標、列、釋。釋中初明師中三例不同，謂法身、生身及凡夫師。初法身弘經者，法身從上土來，上謂實報等，故能上土益物，妙音、觀音、普賢、文殊即其人也。實報七益如七方便同成一實，他土具七亦能令他具足十益。「生身菩薩亦能此土他土」者，神通但能往於他方，而未能入方便有餘令他得於權實等益，既許用權以助於實，故知能於他土得前六益，名為權益；得一實益，名為實益，始於此土得無生忍，是故未能於上二土弘經益他。雖則自能增道損生，未能起應，但能此土及以神通往於他土，尚未能入方便有餘，故云不能上土利益。凡夫師者，通取五品及以六根淨，「故今」下答問文中引六根文證內凡位名為凡師。

Next, in explaining the benefit of dissemination, there are the indication, the listing, and the explanation. In the explanation, first, explaining the masters has three different cases: namely, the dharma-body, the born-body, and the ordinary-person master. First, regarding the dharma body propagating the sūtra: the dharma body comes from a higher land—higher meaning the reward [land] and so forth—and therefore can benefit beings in higher lands; Gadgadasvara, Avalokiteśvara, Samantabhadra, and Mañjuśrī are precisely these persons. The seven benefits of the reward [land], like the seven expedients, together accomplish the single reality; being complete with the seven in other lands, they can also cause others to fully possess the ten benefits. As for "the born-body bodhisattva is also able [to act in] this land and other lands": their supernormal powers are merely able to travel to other directions, but they are not yet able to enter [the land of] expedients with remainder to cause others to obtain benefits such as the provisional and the real. Since it is permitted to use the provisional to assist the real, we know that being able to obtain the former six benefits in other lands is called provisional benefit; obtaining the one real benefit is called real benefit. Having only just attained the patience of non-arising in this land, they are therefore not yet able to propagate the sūtra and benefit others in the upper two lands. Although they can personally increase in the Way and diminish rebirths, they are not yet able to manifest responses; they can only remain in this land and, through supernormal powers, travel to other lands, but are not yet able to enter [the land of] expedients with remainder; hence it says they cannot benefit [beings] in the higher lands. As for the ordinary-person master: this generally takes the five grades and the purification of the six sense faculties; from "therefore now..." onward in the answer to the question, the text on the six sense faculties is cited to prove that the internal ordinary stage is called the ordinary master.