起信論疏筆削記 5.37

5.37

二、約隨類言音顯圓義。如來等者，合云如來一音同一切音，文無者略。謂佛音是一，故名一音。同彼異語，故名圓音。引證可知。然疏中前後兩段引證甚自分明。今更引文，以證後義。如《普賢行願經》云：天龍、夜叉、鳩槃茶，乃至人與非人等，所有一切眾生語，悉以諸音而說法。疏中不引此文為證者，以此文中無一音之言故。斯乃如來一音，隨類同時差別，非如前段說法差別。

Second, revealing the meaning of "complete" in terms of the verbal sounds conforming to the types [of beings]. "The Tathāgata" and so forth: it should state that the Tathāgata's single sound is identical to all sounds; its absence in the text is an abbreviation. That is, the Buddha's sound is single, hence called "a single sound"; it conforms to those different languages, hence called the "complete sound". The citations of proof are self-evident. However, the citations of proof in the two preceding and succeeding sections in the commentary are quite clear. Now I cite further text to verify the latter meaning. As the Samantabhadra-caryā-praṇidhāna-sūtra says: "Devas, nāgas, yakṣas, kumbhāṇḍas, / up to humans and non-humans, / in all the languages of every sentient being, / with all these voices he preaches the Dharma." The reason the commentary does not cite this text as proof is that in this text there is no phrase "a single sound". This is the Tathāgata's single sound, simultaneously differing according to types, unlike the previous section's differences in preaching the Dharma.