華嚴經內章門等雜孔目章 2.19

2.19

Regarding the Brahmā voice and sound, there are two types: first, explaining its voice and sound according to doctrinal meaning; second, differentiating the voice and sound according to the Buddha's virtues. Regarding that according to doctrinal meaning, as the Daśabhūmika Sūtra states, the Tathāgata has eight kinds of sound: first, indicating seeing suffering; second, indicating facing suffering; third, indicating seeing accumulation; fourth, indicating facing accumulation; fifth, indicating seeing cessation; sixth, indicating facing cessation; seventh, indicating seeing the path; eighth, indicating facing the path. This is called 'sound' according to doctrinal explanation. Second, differentiating the meaning of voice and sound according to the Buddha's virtues: 'voice' (yin) is resonance, whereas 'sound' (sheng) differentiates the substance in relation to sense faculties; hence the two are not the same. 'Voice' has eight kinds, as the Daśabhūmika Sūtra states, the so-called Brahmā voices: first, non-male voice; second, non-female voice; third, non-harsh voice; fourth, non-soft voice; fifth, non-clear voice; sixth, non-turbid voice; seventh, non-masculine voice; eighth, non-feminine voice. There are also another eight voices, as explained in the commentary. These eight voices correspond to the Triyāna meaning. In the Hīnayāna the names are identical but the meaning is different, referring to the difference between emptiness and existence: the Hīnayāna is existence, whereas the initial teaching is emptiness. The voice and sound of the Ekayāna are equal to the dharmadhātu, immeasurable, and equal to the subtle realm of Indra. Why is this? Because it speaks in such ways in accordance with what is to be subdued among sentient beings.