觀音義疏 2.43

2.43

Second, the explanation clarifies that both answer the three questions. Within the specific answer, thirty-three bodies are manifested and nineteen teachings are preached, which are summarized as the bodies of the ten realms. Yet the text lacks two realms: some point to the preceding chapter mentioning the bodhisattva body; some say it was omitted in translation; some rely on the ancient text of the Zheng Fahua; some say Avalokiteśvara is himself already a bodhisattva body, so why manifest it again? If these three explanations all have flaws, they are not adopted here. Now, relying on the ancient text, it is to clarify the meaning of a bodhisattva. However, for the single realm of bodhisattvas, whether provisional or real, the various meanings of response and transformation cannot be missing; thus we explain the bodhisattva realm. Furthermore, regarding the absence of the hell realm body: some point to the preceding chapter; some say the suffering is too heavy for them to be delivered; some say their form is ruined and mutilated, so people would be terrified upon seeing it and thus it is not manifested. Now we clarify: although it is missing in the specific explanation, within the general answer the text says 'roaming various lands in various forms'—how could one say it is absent? Moreover, the Qing Guanyin jing says: 'Or sporting in the hells, enduring suffering on their behalf with great compassion.' Some say this only means enduring suffering on their behalf without discussing preaching the Dharma; yet if we rely on the Vaipulya teachings, Vasu's transformation included preaching the Dharma. The Dazhidulun says: 'When bodhisattvas transform the hells, they mostly assume buddha bodies, which the hell wardens see and dare not obstruct.' Inferring from this, there should be a hell realm body preaching the Dharma. If so, the bodies of the ten dharma realms are completely provided.