維摩經玄疏 4.115

4.115

四、明三藏教明本迹者，亦得用四種本迹意，亦不得明真、應本迹，猶是生死之人；若至果地三十四心斷結，得成佛時，亦以五分法身為本，神通變化為迹；若入無餘涅槃，則本迹俱滅。今更就三藏因中，明本迹者，若三阿僧祇伏惑純熟，住煖、頂、忍位以為本，得神通變現，利益天人六道，名為迹。下容有此事，亦恐有教無人，悉是圓教之權迹也。

Fourth, explaining origin and trace in terms of the Tripiṭaka teaching: one may also employ the meaning of the four kinds of origin and trace. Neither can it clarify the origin and trace of the true and responsive, as [its practitioners] are still persons in samsara. If they reach the thirty-four minds that sever fetters in the stage of the fruit and attain buddhahood, they also take the five-part dharmakāya as the origin and supernatural transformations as traces; if they enter nirvāṇa without remainder, both origin and trace are extinguished. Now, further explaining origin and trace in terms of the cause in the Tripiṭaka [teaching]: if through three asaṃkhyeyas their subduing of defilements becomes mature, abiding in the stages of warmth, summit, and forbearance serves as the origin, and attaining supernatural transformations to benefit devas, humans, and the six destinies is called the trace. Below, such things might exist, but I also fear that this is a teaching without actual persons, and all are provisional traces of the perfect teaching.