圓音章
Chapter on the Perfect Sound
圓音義略作四門分別。一舉義。二決擇。三會違。四辨釋。初中有二。一謂如來能以一音。演說一切差別之法。所謂貪欲多者。即聞如來說不淨觀。如是等乃至一切故名圓音。是故華嚴云。如來於一語言中。演說無邊契經海。二謂如來一音。能同一切差別言音。謂諸眾生各聞如來唯己語故。華嚴經云。一切眾生語言法。一言演說盡無餘。
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。
The second determination: Some may say that the Tathāgata, within a single act of speech, brings forth the voices of all sentient beings. Thus, each being hears their own language. This is not to say the Tathāgata emits only one sound, but because his speech-activity is unified, it is called "one voice"; because it issues forth manifoldly, it is called "complete voice." Others may say that the Tathāgata emits only a single Brahmā voice, called "one voice," which serves as the empowering condition for beings, causing them to perceive and understand differently according to their actions—hence "complete voice," not that the Tathāgata has many voices. Still others may say that the Tathāgata has only one voice of tranquil cessation, liberation, and freedom from characteristics, called "one voice," yet sentient beings, by the power of their own capacities, hear various voices of the Tathāgata—hence "complete voice," not that the Tathāgata's voice is one or many.
Question: Among these three views, which is correct and which is mistaken?
Answer: If one clings partially to each, all three are faulty. Why? The first proposes only multiplicity without a single voice; the second only a singular utterance without many voices; the third only neither—devoid of voice and meaning. According to the true meaning, the three views together form the single meaning of "complete voice." Why? If the many voices were not identical to the one voice, they would be merely many, lacking completeness. Because the many voices are precisely the one voice, fused without obstruction, it is called "complete voice." If the one voice were not identical to all voices, it would be merely one, not the Brahmā voice. Because the one voice is precisely the many voices, interpenetrating without hindrance, it is called "one Brahmā voice." If these voices were not identical to naturelessness and the true realm, they would be objects of clinging, not the Tathāgata's voice. For these voices transcend fabrication, are natureless, and echo like sounds. Therefore, the conch of Dharma constantly resounds, and the wondrous voice remains ever silent.
第三會違者。如婆沙論中七十九卷說。世尊有時為四天王。先以聖語說四諦。二王領解二不能解。世尊憐愍故饒益故。以南印度邊國俗語說四諦。二天王中一解一不解。世尊憐愍。復一一種蔑戾車語說四聖諦時。四天王皆得領解。問若以一音異類解。後二天王何不同解。答彼論釋云。彼四天王意樂不同。為滿彼意故佛異說。復次世尊欲顯於諸言音皆能善解。斷彼疑故。復次有所化者。依佛不變形言而得受化。又所化者依佛轉變形言而得受化。依佛不變形言而受化者。若轉變形言而為說法。彼不能解。如說佛在摩竭陀國。為度池堅步行十二由旬。七萬眾生皆得見諦云云。依佛轉變形言而受化者。若不變形言而為說法。彼不能解。是故世尊作三種語為四王說法。准上三釋義理可通。並由眾生宜聞有異。故不相違。
In the third assembly, as stated in the seventy-ninth volume of the *Abhidharma Mahāvibhāṣā Śāstra*, the World-Honored One sometimes spoke to the Four Heavenly Kings. First, he used the sacred language to teach the Four Noble Truths. Two of the kings understood, but two did not. Out of compassion and for their benefit, the World-Honored One then spoke the Four Noble Truths in the colloquial language of the southern borderlands of India. Of the two kings who had not understood, one now understood while the other still did not. Again, out of compassion, the World-Honored One taught the Four Noble Truths in the language of the Mlecchas. At that point, all Four Heavenly Kings came to understand.
If the Buddha could be understood by all beings through a single voice in their respective languages, why did the latter two kings not understand at the same time? The treatise explains: those four kings had different mental inclinations. To fulfill their individual needs, the Buddha spoke differently for each.
Furthermore, the Buddha wished to demonstrate that he could skillfully understand and express all languages, thereby dispelling any doubts about this.
Moreover, there were beings to be guided who could be converted through the Buddha's unchanging form of speech. Others could be converted only when the Buddha used transformed speech. For those who could be converted through the Buddha's unchanging speech, if he changed his way of speaking, they would not understand. As it is said, when the Buddha was in Magadha and walked twelve yojanas firmly on foot to cross a river, seventy thousand beings all perceived the truth. For those who had to be converted through the Buddha's transformed speech, if he did not change his speech, they would not understand. Therefore, the World-Honored One used three kinds of speech to teach the Dharma to the Four Kings.
Based on the above three explanations, the meanings are reasonable and can be understood. All arise because different beings are suited to hear different teachings. Hence, there is no contradiction.
第四辨釋者有二。一明分齊。二顯利益。初中佛一言音普遍一切。謂一切處一切時一切法等。根熟之者無遠不聞。根未熟者近而不聞。言遍一切處者。如智論目連尋聲極遠如近故。二遍一切時謂此圓音盡未來際。未曾休息。三遍一切法。無有一法非圓音所宣說者。四遍一切眾生。謂此圓音無有根器而不開覺。若爾何故。鶖子在座如聾不聞。釋非謂圓音能至所聞。亦能至此不聞之處。故名遍至。問此若普遍。何成語音屈曲詮表。設爾何失。二俱有過。何者。此若等遍失音曲故。如其存屈曲非等遍故。今釋若由等遍失其音曲。是圓非音。若由屈曲乖其等遍。是音非圓。今則不壞曲而等遍。不動遍而差韻是謂如來圓音。非是心識思量境界。二利益者。若依小乘如來言音未必一切皆有利益。如佛問阿難天雨等。非是法輪音聲所攝。若大乘等中。如來所發世俗言音。無不皆成大利益故。如佛入城唱乞食聲。令城同聞俱獲利益故。經云。諸佛音聲語言威儀進止無非佛事。