觀音義疏 2.87

2.87

第二、從成就如是功德者，是總答也，此則結別開總，成就如是功德，是結別也。以種種形遊諸國土，是總答也。諸名不一，橫則遍周十方，豎則冠通三土，隨機變現，何止三十三身？託化逐緣，豈局在娑婆世界？以種種形，總明示現身廣。遊諸國土，總明所化處廣。度脫眾生，總明得益廣。言雖略上，義極廣前，故稱為總答也。善財入法界文雖廣，義未必該十法界。地人見文廣判為圓宗，見《法華》文略判為不真宗。若尋此意，無不真之義也。

Second, from 'having accomplished such meritorious virtues' onwards, this is the general answer. This concludes the specific and opens the general: 'having accomplished such meritorious virtues' concludes the specific; 'wandering through various lands in various forms' is the general answer. The various names are not one; horizontally they encompass the ten directions, and vertically they crown and pervade the three lands. Changing and manifesting according to capacity, how could it stop at thirty-three bodies? Relying on transformation and following conditions, how could it be confined to the Sahā world? 'In various forms' generally clarifies the breadth of the manifested bodies. 'Wandering through various lands' generally clarifies the breadth of the places transformed. 'Saving and liberating sentient beings' generally clarifies the breadth of the benefits obtained. Although the words are brief compared to the above, the meaning is exceedingly broad compared to the preceding; therefore it is called the general answer. Although the text of Sudhana entering the dharma realm is broad, its meaning does not necessarily encompass the ten dharma realms. Dilun masters, seeing that text is broad, judge it to be the Perfect Teaching, and seeing the Lotus Sūtra's text is brief, judge it to be not the true teaching. If one explores this intention, there is no sense in which it is not true.