In terms of “explaining retinues that are formed by the responses of the Buddha (Ming Ying-sheng Chüan-shu), Chih-i states that this group of retinues is related to the Buddha’s transformation-body (Skt., nirmāṇakāya), and the nirmāṇakāya is the manifestation of the Buddha’s Dharma-body (dharmakāya). The former is the body that is present in responding to sentient beings. Chih-i argues that the Buddha’s Dharmabody manifests itself as the nirmāṇakāya is (i) for the sake of maturing others (Wei Shu-t ‘a), (ii) for the sake of self-maturing (Wei Tzu-shu), and (iii) for the sake of original karmic affinity (Wei Pen-yüan).

Chih-i explains that the reason the nirmāṇakāya is necessary for the sake of maturing others is because the wholesome factors of the second group of retinues (that are formed by karmic connection) are weak, and they are unable to bring forth a resolve to the bodhi-mind by themselves. Although having attained salvation for himself, with his great compassion, the Buddha appears to be the bodhisattva who responds to the beings by means of entering the twenty-five kinds of existence, in order to be a teacher and to guide beings to aspire to attain Buddhahood. Because of the response of the bodhisattva, living beings may attain the real Path, and become internal retinues (i.e., also become a bodhisattva); they may attain the similar Path (i.e., resembling bodhisattva wisdom); and they may neither attain the real Path nor the similar Path, but their wholesome karma can still increase. In short, the bodhisattva ‘s response can benefit all living beings regardless of their differences. In order to emphasize the function of the dharmakāya that is all-embracing, Chih-i goes so far as to include destructive elements of the mundane world, declaring:

“As for the hatred, resistance, slander of heretics, one should know that all these are actions of the dharmakāya.”

This statement of Chih-i is quite daring and reflects Chih-i’s comprehensive view of worldly phenomenon. Considering that Chih-i vehemently adheres to the Ultimate Truth that underlies all things, the logical conclusion drawn from this theory includes, of course, constructive as well as destructive elements, and destructive elements are, thus, declared by Chih-i as the act of the dharmakāya, and as belonging to expedient means. Chih-i asserts that in the Lotus Sūtra, all of the Buddha’s actions are revealed for the sake of saving living beings; though expedient, they contain his real intention of leading beings to attain Buddhahood.

Chih-i explains that the nirmāṇakāya that is for the sake of self-maturing refers to the bodhisattva who attains the Path either by receiving the teaching of the historical Buddha Śākyamuni, or by receiving the teaching of the eternal Buddha in an incalculable past in the Origin.

In terms of the nirmāṇakāya for the sake of original karmic affinity, Chih-i explains that “Origin” (Pen) refers to one’s initial resolve to enlightenment, and because of this original resolve, one has developed karmic affinity with the Buddha, which insures one’s attainment of Buddhahood. (Vol. 2, Page 292-293)