華嚴經明法品內立三寶章 2.12

2.12

第二、決擇者，或有說言：如來於一語業之中，演出一切眾生言音，是故令彼眾生各聞己語。非謂如來唯發一音，但以語業同故，名曰一音；所發多故，名曰圓音。或有說言：如來唯發一梵言音，名為一音，能為眾生作增上緣，令其所作感解不同，故名圓音，非謂如來有若干音。或有說言：如來唯一寂滅解脫離相言音，名為一音。而諸眾生機感力故，自聞如來種種言音，故名圓音，非謂如來音有一有多。問：此上三說，何得何失？答：若別偏取，三俱有失。何者？初說但多，無一音故。次唯一語，無多音故。後唯無惟，非音義故。如實義者，三說合為一圓音義。何者？若彼多音不即一音，此但多音非是圓義；以彼多音即一音故，鎔融無礙，名作圓音。若彼一音不即一切，但是一音，非是梵音；以彼一音即多音故，融通無礙，名一梵音。若此等音不即無性同真際者，是所執故，非如來音；以彼音等離作故、無性故、如響故，所以法螺恒震，妙音常寂故也。

Second, concerning the critical determination: Some say that within a single vocal action the Tathāgata emits the speech and sounds of all sentient beings, and therefore causes those sentient beings each to hear their own language. This does not mean that the Tathāgata only emits a single sound; rather, simply because the vocal action is identical, it is called 'a single sound,' and because what is emitted is manifold, it is called 'the round voice.' Others say that the Tathāgata emits only one pure Brahmā-sound, which is called 'a single sound'; this can act as a sovereign condition (adhipati-pratyaya) for sentient beings, causing the resonance and comprehension that they produce to differ, and is therefore called 'the round voice'—not that the Tathāgata has several sounds. Still others say that the Tathāgata has only one quiescent, liberated sound that is free of characteristics, which is called 'a single sound.' Yet through the power of sentient beings' capacity and receptivity, they naturally hear the Tathāgata's various speech sounds, which is therefore called 'the round voice'—not that the Tathāgata's voice is either one or many. Question: Between these three explanations above, what is sound and what is flawed? Answer: If one selectively grasps them in isolation, all three are flawed. Why? The first explanation only has multiplicity and lacks the single sound. The next only has a single speech and lacks multiple sounds. The last only has non-cognition and lacks the meaning of voice. As for the true meaning, the three explanations unite into the single meaning of the round voice. Why? If those multiple sounds were not identical with the single sound, this would merely be multiple sounds and not the meaning of 'round.' Because those multiple sounds are identical with the single sound, they are completely fused and unobstructed, and are called the round voice. If that single sound were not identical with all [sounds], it would merely be a single sound and not the Brahmā-sound. Because that single sound is identical with multiple sounds, it is completely interfused and unobstructed, and is called the single Brahmā-sound. If these sounds were not identical with the lack of intrinsic nature and congruent with the ultimate reality, they would be conceptual grasping and not the Tathāgata's voice. Because those sounds and the like are free of fabrication, lack intrinsic nature, and are like an echo, the Dharma-conch constantly resounds, while the wondrous voice is ever quiescent.