大方廣佛華嚴經隨疏演義鈔 6.9

6.9

第二古今違順中，先敘此方、後明西域。前中，先總標、後別釋。一一師中多分為二：先敘昔義、後辯順違。一音中，疏「上之」下，辯順違。先出彼意。言「各得圓音一義」者，言含縱奪。縱之則順下〈出現品〉，明如來圓音有其十義，十義之後復六句融通，今但得十義中之一耳。初師則順善口天女一聲之中與百千種樂而共相應，則佛一音之中有多音也。後師則順如水一味隨器成異，則如來本無多音。故云各得一義耳。又此二義，若不會釋，敵體相違、互不相許，則齊楚俱失，並應奪之。若取各自所宗故，各得一義而與之耳，然並為教本，下又都奪耳。疏「二、立二種教隋遠法師亦同此立」者，彼《涅槃疏》初云「聖教雖眾，略有二種：一聲聞藏、二菩薩藏」是也。

In the second [section], "Agreements and Disagreements between Ancient and Modern," it first narrates [the masters of] this land and then clarifies [those of] the Western Regions. In the former, it first presents a general overview and then explains them individually. Under each master, it is mostly divided into two: first, narrating the ancient doctrine, and second, discerning agreement and disagreement. Regarding the single voice, from the commentary's "Above" onwards, it discerns agreement and disagreement. First, it brings out their intended meaning. When it says "each captures one meaning of the complete voice," the words contain both concession and refutation. Conceding it, it accords with the "Chapter on the Appearance [of the Tathāgata]" below, which clarifies that the Tathāgata's complete voice has ten meanings, and after the ten meanings, there are further six clauses of interpenetration; now they merely capture one among the ten meanings. The first master accords with how within a single sound of the goddess Shan-kou, hundreds of thousands of musical instruments harmonize together—namely, that within the Buddha's single voice there are multiple voices. The latter master accords with how like water of a single flavor it becomes different according to the vessel—namely, that originally the Tathāgata has no multiple voices. Hence it says each captures one meaning. Furthermore, regarding these two meanings, if they are not reconciled, they directly contradict each other and do not mutually concede, in which case Qi and Chu are both lost, and both should be refuted. If one takes what each bases itself on, each captures one meaning and is conceded. Yet both are the basis of teaching, and below both are refuted. As for the commentary's "Second, establishing two kinds of teachings: Dharma Master Yuan of the Sui also followed this establishment," this refers to the beginning of his Nirvāṇa Commentary where it says: "Although the sacred teachings are numerous, they are briefly of two kinds: first, the Śrāvaka Piṭaka; second, the Bodhisattva Piṭaka."