大方廣佛華嚴經隨疏演義鈔 1.26

1.26

疏「圓音落落，該十剎而頓周」者，六明說經本也。本即圓音。落落者，疏遠聲也。十剎者，謂樹形等異類之剎。經列二十，結有十佛剎塵，舉十以彰無盡故。故十剎圓音之義，下當廣說。略而言之，一音之中具一切音，名曰圓音。一切音聲即是一音，亦名一音，一多無礙，總曰圓音。經云「佛以一妙音，周聞十方國。眾音悉具足，法雨皆充遍。一切言辭海，一切隨類音，一切國土中，恒轉無上輪。」皆圓音義也。十剎齊聞無有前後，故名為頓。法界十剎無所不聞，故名曰周。

Regarding the commentary's phrase, 'The round voice resounding far and wide, comprehensively pervading the ten kṣetras all at once': this sixth [point] clarifies the source of the preaching of the sūtra. The source is the round voice. 'Resounding far and wide' (luoluo) is the sound reaching distant reaches. 'Ten kṣetras' refers to diverse varieties of kṣetras shaped like trees and the like. The sūtra lists twenty, concluding with the dust motes of ten buddha-kṣetras, citing ten to manifest the inexhaustible. Hence the meaning of the round voice across the ten kṣetras will be explained at length below. Briefly speaking, all sounds are contained within a single voice: this is called the 'round voice.' All sounds are themselves a single voice: this is also called the 'single voice.' The one and the many are unobstructed: together this is called the 'round voice.' The sūtra says: 'The Buddha, with a single wondrous voice, / is heard throughout the lands of the ten directions. / All sounds are fully complete, / and the rain of Dharma fully pervades. / In the ocean of all utterances, / and all sounds conforming to species, / across all realms, / he ever turns the unsurpassable wheel.' These all convey the meaning of the round voice. The ten kṣetras hearing it simultaneously without prior or posterior is called 'all at once' (dun). There being nowhere in the ten kṣetras of the dharmadhātu where it is not heard is called 'comprehensively pervading' (zhou).