[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [華嚴經探玄記](https://indike.org/pramana/in.bauddha.taisho.1733) › 4.96 # 華嚴經探玄記 4.96 華嚴經探玄記 4.96 - **Language:** Classical Chinese ### [4.96](https://indike.org/pramana/in.bauddha.taisho.1733.4.96) 第六四攝攝生三昧，於中十六頌一句，分三：初一頌標定門及意、二明業用、三末後一句結無盡。就業用中四：初二頌明布施攝；二「以諸相好」下四頌辨愛語攝，於中初示愛色令脫、二「柔軟」下妙音說法。此八種梵音義，略作三門：初種類、二名體、三業用。初中檢諸聖教，有四種類：一約教義辨，如《十住經》說，如來有八種音聲：一謂見苦、二謂向苦、三謂見習、四謂向習、五謂見盡、六謂向盡、七謂見道、八謂向道。此八以音從所說辨，以約佛音用故也。二約佛音體，亦如《十住經》，謂梵音有八種：一不男音、二不女音、三不強音、四不軟音、五不清音、六不濁音、七不雄音、八不雌音。三約佛音德亦八種，如《梵摩喻經》說，一最好聲，其聲清雅如迦陵等；二易了聲，言辭辨了；三調和聲，大小得中；四柔軟聲，言無麁獷等；五不誤聲，言無錯失；六不女聲，其聲雄朗；七尊慧聲，言無憚怯，如尊重人，如勝慧人言無所畏；八深遠聲，齊輪發聲猶如雷震。此上三類是佛圓音體，德用分三耳。四約通融，有六十四種梵音聲。此有二釋：一別數六十四種，如《密迹力士經》中具顯；二諸德於前三類之中，以初八入後八內，一一具八，是故八八成六十四也。二名體。先名者，具足五義方名梵音。如《闍尼沙經》說，其有音聲五種清淨，乃名梵聲。何等為五？一者其音正直、二者其音和雅、三者其音清徹、四者其音深滿、五者周遍遠聞，具此五義乃名梵音。又梵者圓潔之謂，又如梵天普應等故名也。聲者，是執受聲。音者，明彼有詮表之韻，是故名也。二體者，小乘唯是色蘊攝，是不可見有對色，十二處中聲處攝，十八界中聲界收。初教聲處等，則空為性。又是十一識中言說識為體。終教此聲用佛淨識為性，然此淨識復不異真如，故則以真如為彼自性。頓教梵音稱同本性，則不可說也。圓教以彼無盡法界無礙為性，是故通攝一切圓融自在，如下〈性起品〉如來音聲處說。三明業用者，有二：初約益生。小乘唯益當會等眾。三乘乃益顯密等眾。一乘益於無盡顯密，謂重重無盡也。二約分量。小乘唯同人類言音。三乘佛音遍一切界，如目連尋不知等。一乘遍因陀羅網法界處，重重無盡無盡也。三「眾生苦樂」下明同事攝。於中，初同其事、二「若有不識」下明示法。十行是十度也。四「或有眾生」下四頌顯利行攝，於中初示生死過令捨、二「如來十力」下顯佛德令求、三「如是方便無有量」一句結無盡也。 > Sixth is the samādhi of gathering sentient beings through the four means of embracing. Therein are sixteen verses and one line, divided into three: first, one gāthā marks the door of the samādhi and the intent; second, clarifying the karmic function; third, the final one line concludes with inexhaustibility. Within the karmic function are four: first, two verses clarify embracing through giving; second, from 'with all marks and signs' downward, four verses distinguish embracing through kind words, within which first, showing lovable bodily form causes them to gain liberation; second, from 'soft and gentle' downward, expounding the Dharma with exquisite sounds. Regarding these eight kinds of brahma-sounds, three gates are briefly made: first, varieties; second, name and essence; third, karmic function. Within the first, examining the sacred teachings, there are four varieties: 1. Distinguished in terms of doctrine and meaning: as the Daśabhūmika Sūtra says, the Tathāgata has eight kinds of sounds: the first is called seeing suffering, the second is called heading toward suffering, the third is called seeing accumulation, the fourth is called heading toward accumulation, the fifth is called seeing cessation, the sixth is called heading toward cessation, the seventh is called seeing the path, and the eighth is called heading toward the path. These eight are distinguished according to the sounds following what is expounded, because they are considered from the perspective of the function of the Buddha's voice. 2. In terms of the essence of the Buddha's voice, also as in the Daśabhūmika Sūtra, brahma-sounds are said to be of eight kinds: first, not a male voice; second, not a female voice; third, not a harsh voice; fourth, not a weak voice; fifth, not an excessively clear voice; sixth, not a turbid voice; seventh, not an aggressive voice; eighth, not a submissive voice. 3. In terms of the virtues of the Buddha's voice, there are also eight kinds: as expounded in the Brahmāyu Sūtra, first, the best voice, its sound being pure and elegant like a kalaviṅka and so forth; second, an easily understood voice, its words being distinct and clear; third, a harmonized voice, its volume being moderate; fourth, a soft and gentle voice, its words being free of coarseness and harshness; fifth, an unerring voice, its words having no errors; sixth, not a female voice, its sound being manly and bright; seventh, a venerable and wise voice, its words having no fear or timidity, like a respected person, like a person of superior wisdom whose words fear nothing; eighth, a deep and far-reaching voice, resounding from the navel like thunder. These three categories above are the essence of the Buddha's round voice, with its virtues and functions divided into three. 4. In terms of comprehensive interpenetration, there are sixty-four kinds of brahma-sounds. There are two explanations of this: first, counting sixty-four kinds separately, as fully revealed in the Guhyakādhipatinirdeśa Sūtra; second, the various masters, within the previous three categories, subsume the initial eight into the subsequent eight, each containing eight, so that eight times eight makes sixty-four. Second, name and essence. First, as for the name: only when endowed with five meanings is it called a brahma-sound. As the Janavasabha Sūtra says, if a sound has five kinds of purity, only then is it called a brahma-sound. What are the five? First, its sound is upright; second, its sound is harmonious and elegant; third, its sound is clear and penetrating; fourth, its sound is deep and full; fifth, it is heard pervasively and far away. Endowed with these five meanings, only then is it called a brahma-sound. Furthermore, 'brahma' means complete and pure, and also it is named so because it pervades and responds like the Brahmā heavens. 'Sound' (śabda) refers to grasped sound. 'Tone' (svara) illuminates that it has the resonance of expressing meaning; therefore it is named thus. Second, as for the essence: in the Hīnayāna, it is subsumed solely under the rūpa-skandha, being invisible resistant matter, subsumed under the sense-sphere of sounds among the twelve sense-spheres, and included in the realm of sounds among the eighteen realms. In the Initial Teaching, the sense-sphere of sounds and so on take emptiness as their nature. Furthermore, its essence is the discursive consciousness among the eleven consciousnesses. In the Final Teaching, this sound takes the Buddha's pure consciousness as its nature; yet this pure consciousness is furthermore not different from tathatā, so it takes tathatā as its own nature. In the Sudden Teaching, brahma-sound accords with the original nature and is thus ineffable. In the Perfect Teaching, it takes the unhinderedness of that inexhaustible dharmadhātu as its nature; therefore it comprehensively gathers everything in perfect interpenetration and sovereignty, as expounded below in the section on the Tathāgata's sound in the 'Chapter on Nature Manifestation.' Third, clarifying the karmic function has two \[aspects\]: first, in terms of benefiting sentient beings. The Hīnayāna benefits only the assembly present at the gathering. The Three Vehicles benefit both the manifest and the hidden assemblies. The One Vehicle benefits inexhaustible manifest and hidden assemblies, meaning layer upon layer without end. Second, in terms of measure. The Hīnayāna solely accords with human speech and sound. The Buddha's voice in the Three Vehicles pervades all realms, as Maudgalyāyana sought and could not find its limits. The One Vehicle pervades the dharmadhātu of Indra's net, layer upon layer, utterly inexhaustible. Third, from 'sentient beings' suffering and joy' downward, clarifying embracing through beneficial action (colleague-ship). Therein, first, sharing their pursuits; second, from 'if there are those who do not recognize' downward, clearly demonstrating the Dharma. The ten practices are the ten pāramitās. Fourth, from 'or there are sentient beings' downward, four verses reveal embracing through beneficial deeds, within which first, showing the faults of saṃsāra causes them to abandon it; second, from 'the Tathāgata's ten powers' downward, revealing the Buddha's virtues causes them to seek them; third, the single line 'such upāyas are immeasurable' concludes with inexhaustibility. > — English (machine translation) (machine translation) - [Previous: 4.95](https://indike.org/pramana/in.bauddha.taisho.1733.4.95) - [Next: 4.97](https://indike.org/pramana/in.bauddha.taisho.1733.4.97) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1733.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1733~en-mt.4.96) — English, machine translation ## Linked texts (3) - [一切經音義](https://indike.org/pramana/in.bauddha.taisho.2128.20.181) — 慧琳, Classical Chinese - [法苑珠林](https://indike.org/pramana/in.bauddha.taisho.2122.36.107) — 道世, Classical Chinese - [華嚴經內章門等雜孔目章](https://indike.org/pramana/in.bauddha.taisho.1870.2.19) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.4.96](https://indike.org/pramana/in.bauddha.taisho.1733.4.96) · Pramāṇa