大乘義章 20.65

20.65

次第三門辨定真應。問曰：向說相好功德，為真為應？分別有二：一對離相微妙之身所可示現，三十二相八十種好，王宮現生悉名為應，以是應故終歸盡滅。二就所現三十二相八十種好，隨義分別亦真亦應。自業所起名之為真，故《地論》中名此相好為實報身。即此相好，隨諸眾生精麁異現，或生或滅，即名為應。良以真應不相離故，現生之身而常不生，現滅之身而亦不滅。生滅既然，大小精麁義亦同爾。真應如是（此三門竟）。

Next, the third section determines whether they are true or responsive. Question: Are the previously discussed marks and signs of merit true or responsive? There are two distinctions: First, in contrast to the subtle body that is free from marks, what can be manifested—the thirty-two marks and eighty minor signs appearing as birth in the royal palace—are entirely called responsive; because they are responsive, they ultimately return to extinction. Second, regarding the manifested thirty-two marks and eighty minor signs, distinguishing according to the meaning, they are both true and responsive. Arising from one's own karma, they are called true; hence in the Bodhibhūmi-sūtra-śāstra these marks and signs are named the true retribution body. These very marks and signs, manifesting variously as refined or coarse according to sentient beings, either arising or ceasing, are then called responsive. Truly because the true and the responsive are not separate from each other, the body manifesting birth is constantly unborn, and the body manifesting extinction is also unextinguished. As it is with arising and ceasing, so too is the meaning identical regarding large and small, refined and coarse. True and responsive are thus. (Here ends the third section.)