止觀輔行傳弘決 1.62

1.62

次證不定，即顯露不定也。言「一音」者，名通大小，今意在大。言「小乘」者，如《毘曇》云「佛為四王作聖語說於四諦，二解、二不解。佛又作毘陀羅語說，一解、一不解。佛又作梨車語說，四王俱解。」問：若聖語說，二天不解。佛若能者，豈有不解？若不能者，偈云何通？偈云「佛以一音演說法，而現種種若干義。眾生皆謂獨為我，解說諸法不為他。」答：一音者，梵音也。若大會中有多貪等，皆謂世尊獨為我說。以此四天各念不同，故佛三說以赴彼念，復破眾生謂佛獨能聖語說法。復有眾生須變形言而受化者、有不須變，是故不同大乘一音。今之所引，如《起信》等，圓音一演異類等解。又如八十好中，一音能報眾聲，殊方異類莫不獲益。如來本非一切音辭，而能遍赴一切音辭，並與此文不定義同。《華嚴》、《楞伽》並云如來具有六十四音者，此並方便，未為盡理。今言恐畏歡喜等者，且約四悉明不定相。恐畏者，三界可畏，即世界也。歡喜者，喜可生善，即為人也。厭離者，能離於惡，即對治也。斷疑者，疑斷見理，第一義也。

Next, to verify the indeterminate [calming and contemplation]: this refers to the explicit indeterminate. As for "with a single sound," the term applies to both the Mahāyāna and Hīnayāna, but the present intention lies in the Mahāyāna. As for the "Hīnayāna," it is as the *Abhidharma* states: "The Buddha spoke the four noble truths to the Four Heavenly Kings in the noble language; two understood, and two did not. The Buddha then spoke in the Vetāla language; one understood, and one did not. The Buddha then spoke in the Licchavi language; all four kings understood." Question: If he spoke in the noble language and two devas did not understand, then if the Buddha had the ability, how could they not understand? And if he did not have the ability, how can the verse be explained? The verse states: "The Buddha expounds the Dharma with a single sound, / yet displays various and manifold meanings. / Sentient beings all think he speaks solely for me, / explaining all dharmas, and not for others." Answer: "A single sound" means the Brahmā sound. If in a great assembly there are those of much greed and so forth, they all think the World-Honoured One speaks solely for them. Because these four devas each had different thoughts, the Buddha spoke thrice to accommodate their thoughts, and also to break the notion of sentient beings that the Buddha can only preach the Dharma in the noble language. Furthermore, there are sentient beings who must have [the Buddha's] form and speech transformed in order to receive conversion, and those who do not require transformation; therefore, this is not the same as the Mahāyāna's single sound. What is cited now is like the *Awakening of Faith* and so on, where once the perfect sound is uttered, disparate species equally understand. It is also like in the eighty minor marks, where a single sound can respond to all voices, and those of disparate regions and different species all obtain benefit. The Tathāgata is originally not all verbal expressions, yet can pervade and respond to all verbal expressions; both are identical in meaning with the indeterminate here. When the *Avataṃsaka* and *Laṅkāvatāra* both state that the Tathāgata possesses sixty-four tones, these are all expedients, not the ultimate truth. As for the present mention of "fear," "joy," and so forth, it explains the aspects of the indeterminate temporarily in terms of the four siddhāntas. "Fear" refers to the three realms being terrifying, which is the mundane [siddhānta]. "Joy" means that joy can give rise to goodness, which is the for-each-person [siddhānta]. "Revulsion" means being able to separate from evil, which is the remedial [siddhānta]. "Severing doubt" means doubt being severed and seeing the truth, which is the ultimate [siddhānta].