成唯識論了義燈 1.43

1.43

然答不明，應云隨所化生，方類不同，於一時中，現一切音。一一音中，具諸法門，且隨一生，或正所為，故名一音。非一音言，唯詮一法。雖然答問，亦不分明。一云如來所出一音，聲體自在難思，與彼無邊名等相，應為眾生說故。《經》云：如來所出一語中，演說無邊契經海。此釋雖勝，亦未盡理。言一音者，為一梵音，為一剎那，為名等各別，為一名中，此現多名等。今謂一一聲，一剎那聲，一一名等，各能現多。或一聲現多名，或多聲現一名，或一名現多名，或多名現一名，句義准知，隨義皆得，名為一音。《要集》云：菩提流支云一音教。《法苑》廣破，然恐不當。此亦不了破意。彼云一音頓說，名為頓教者，非一音中，即頓說教盡，根性前後，不一時故，何得一音頓說教盡？

However, the answer is unclear. One should say: in accordance with the sentient beings being converted, whose regions and categories are different, in one single time he manifests all voices. Within each and every voice, all approaches to the Dharma are possessed; for the time being, in accordance with a single sentient being or those who are primary recipients, it is called a single voice. The phrase "a single voice" does not mean that it only expresses a single dharma. Although this answers the question, it is also not distinct. Another says that the single voice uttered by the Tathāgata is, in the nature of its sound, sovereign and inconceivable, and it is spoken for sentient beings in accordance with those boundless names, and so forth. A sūtra says: "Within a single utterance uttered by the Tathāgata, he expounds a boundless sea of sūtras." Although this interpretation is superior, it still does not fully exhaust the principle. As for the expression "a single voice", is it a single brahma-sound, or a single moment (kṣaṇa), or are the names and so forth each distinct, or within a single name does it manifest many names, and so forth? Now I say that each and every sound, a sound of a single moment, each and every name, and so forth, can each manifest many. Or a single sound manifests many names; or many sounds manifest a single name; or a single name manifests many names; or many names manifest a single name—phrasing and meaning should be understood accordingly; according to any of these meanings, it can be called a single voice. The Yaoji states: Bodhiruci speaks of the teaching of the single voice. The Fayuan extensively refutes it, but I fear this is inappropriate. This also fails to understand the intention behind the refutation. When he says that expounding all at once in a single voice is called the sudden teaching, it does not mean that within a single voice the teaching is all at once expounded to exhaustion, because the faculties and dispositions [of listeners] are earlier and later and not simultaneous; how could the teaching be all at once expounded to exhaustion in a single voice?