華嚴經內章門等雜孔目章 4.57

4.57

菩薩者，通其五乘。人天凡夫亦名菩薩。何以故？由成比行，是假名菩薩，即五乘前內凡夫。聲聞乘亦有菩薩，有漏善五陰為體，由慈悲行成作佛故。三初教菩薩，取無漏五分法身為體，見修究竟作佛故。直進人亦得五分法身為體，而直進共迴心二菩薩，其體即空。熟教菩薩，無分別智為體，亦真如為體。若依頓教，一切不可說，契同一理觀。若為一乘所目，即屬一乘。若據別教，即普賢菩薩，是又成十種身，如十行中第九行內說。餘義如別章。

As for bodhisattvas, [the term] extends across the five vehicles. Ordinary beings among humans and devas are also called bodhisattvas. Why is this? Because by accomplishing comparable practices they are nominal bodhisattvas, which means the inner ordinary beings prior to the five vehicles. The Śrāvaka vehicle also has bodhisattvas: they take the defiled wholesome five aggregates as their substance, because they become buddhas through the practice of compassion. The bodhisattvas of the three initial teachings take the uncontaminated fivefold dharma body as their substance, because they become buddhas through the culmination of seeing and cultivation. Direct-advancing persons also obtain the fivefold dharma body as their substance; yet for both the direct-advancing and the redirected-mind bodhisattvas, their substance is empty. Bodhisattvas of the mature teaching take non-conceptual cognition as their substance, and also take true thusness as their substance. If one relies on the sudden teaching, everything is ineffable, coalescing into the single contemplation of principle. If it is designated by the Ekayāna, it belongs to the Ekayāna. If according to the separate teaching, it is Bodhisattva Samantabhadra, who furthermore realizes the ten kinds of bodies, as explained in the ninth practice within the ten practices. The remaining points are as in the separate chapter.