大乘起信論略述 1.27

1.27

論。所謂如來至則不須論　述曰。次下第二廣破疑情。於中有二。初顯根緣俱勝不須造論。後顯根緣差別必須於論。此初也。其初二句舉彼勝時以明根勝。能說人下舉佛三業以顯緣強。色業勝者。具相好故。心業勝者。知根器故語業勝者。圓音演故。根緣既勝。此時尚無□□之經。何更須論。圓音一演異類解者。謂佛音聲無障無礙一即一切一切即一。以一切音即一音故。能以一音說一切法無不顯了。又以一音即一切故。能以一音作一切音無不究盡。然一一音悉遍法界。而其音韻恒不雜亂。若此音聲曲而不遍。音而非圓。若由等遍失其音曲。即圓非音。然今不壞曲而等遍。不動遍而善韻。由是義故方成圓音。故佛音聲名語具足。乃令眾生異類等解也。

[Treatise:] "That is to say, when the Tathāgata... treatises were not needed." / [Exposition:] The second section below extensively demolishes doubts. It has two parts: first, revealing that when faculties and conditions are both superior, treatises need not be composed; later, revealing that because of differences in faculties and conditions, treatises are necessarily required. This is the first. / The first two lines adduce that superior era to clarify the superiority of faculties. / "The person capable of teaching..." and below adduces the Buddha's three karmas to reveal that the conditions were powerful. / The physical karma is superior because it possesses the major marks and minor characteristics. The mental karma is superior because it knows the capacity of the faculties. The vocal karma is superior because it is expounded with a round voice. Since faculties and conditions were both superior, at that time there were not even [...] sūtras, so why would treatises be needed further? / "With a single expounding of the round voice, different kinds understood": this means that the Buddha's voice is unobstructed, one being all and all being one. Because all sounds are a single sound, he can explain all dharmas with a single sound, leaving nothing unrevealed. Furthermore, because a single sound is all sounds, he can produce all sounds with a single sound, leaving nothing unexhausted. Yet each sound completely fills the dharmadhātu, and its tonal melody is never confused. If this voice were varied but not all-pervading, it would be a sound but not round. If by being equally all-pervading it lost its varied melody, it would be round but not a sound. But now, without destroying the variety it is equally all-pervading, and without altering its pervasiveness it has skillful melody. By this meaning, it truly becomes the round voice. Therefore, the Buddha's voice is called "perfection of speech," causing sentient beings of different kinds to understand equally.