法華論疏 3.267

3.267

《攝論》云應身，今明報身者，與真如相應，故名應身。行因所得，酬因義邊，自之為報，義不相違。二論各舉其一而無違也。得常涅槃證者，還是佛性顯現，故名為報。佛性既常，故報身常。報身既常，顯前化身即是無常。

The Mahāyānasaṃgraha calls it the response body, whereas here it is explained as the retribution body. Because it accords with thusness, it is called the response body; obtained through the cause of practice, in terms of repaying the cause, it is termed retribution. The meanings do not conflict. The two treatises each present one aspect without contradiction. Regarding "attaining the realization of permanent nirvāṇa," this is again the manifestation of Buddha-nature; hence it is called retribution. Since Buddha-nature is permanent, the retribution body is permanent. Since the retribution body is permanent, this reveals that the preceding transformation body is impermanent.