法華論疏 3.262

3.262

此與《攝論》三佛小異。《攝論》分應化為二，今合應化為一。何以然者，《攝論》明應身與真如相應，即是此論報身化身，即是八相成道，故分應化成二門。今此中明自德為報身，化他之義名應化身。又《攝論》及《同性經》，淨土中化諸菩薩名曰應身。今此中合若淨土穢土悉屬化他，合名應化身也。論云「報身常住，隨所應見而為示現，名為化身。」

This differs slightly from the three bodies in the Mahāyānasaṃgraha. The Mahāyānasaṃgraha divides response and transformation into two, whereas here they are combined into one. Why is this so? The Mahāyānasaṃgraha explains that the response body accords with thusness, which corresponds to the retribution body in this treatise; while its transformation body corresponds to the eight aspects of attaining the Path. Hence, it divides response and transformation into two gates. Here in this text, it explains one's own virtues as the retribution body, whereas the function of converting others is called the response-transformation body. Furthermore, in the Mahāyānasaṃgraha and the Samatā-dharmatā-sūtra, transforming various bodhisattvas in the pure land is called the response body. Here in this text, whether in a pure land or an impure land, all belong to converting others; thus they are collectively named the response-transformation body. The treatise states: "The retribution body is permanent; manifesting in accordance with what should be seen is called the transformation body."