華嚴經明法品內立三寶章 2.12

2.12

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.