觀音義疏 2.51

2.51

Furthermore, explaining the response Buddha in the land of transformational [birth and death]: small-vehicle sūtras say, "Outside the three realms there is no rebirth"; [whereas] the great vehicle [states that] only with the five kinds of mind-made bodies is one born into the expedient land. This is precisely taking birth outside the three realms, being born into the land of transformational [birth and death]. The Dazhidu lun says: "Bodhisattvas with bodies of dharma-nature are born outside the three realms." Since there is birth, how could there not be a response Buddha? The Lotus Sūtra says: "In other lands I become a Buddha, having different names yet again." This is precisely this meaning. This response Buddha then has two aspects: first, manifesting a superior response body, an ocean of complete marks, like the response in the true reward [land] described before; second, manifesting an inferior response, making those who see it view it as inferior to the former. Yet he only acts as these two Buddhas, and does not further manifest as various other bodies. Why is this? The five kinds of mind-made bodies have distinctions of sharp and dull; responding to these capacities, he therefore manifests two bodies, and only preaches the two kinds of Mahāyāna—gradual and non-gradual. Therefore, other bodies and other dharmas are not needed to transform them. If persons of the Perfect [Teaching] have not yet broken ignorance or have already partially broken it, or if persons of the Separate [Teaching] are within the dedications of merit or have partially broken ignorance, when such persons are born in that land they are sharp; persons of the Separate [Teaching] who have not yet cultivated and broken it, as well as those who severed delusions in the Shared Teaching and those who severed delusions in the Tripiṭaka [Teaching], are all dull when born there.