[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) › [翻譯名義集](https://indike.org/pramana/in.bauddha.taisho.2131) › 4.104 # 翻譯名義集 4.104 翻譯名義集 4.104 - **Language:** Classical Chinese ### [4.104](https://indike.org/pramana/in.bauddha.taisho.2131.4.104) 【婆闍尼娑婆啉】此云聲音。《法界次第》云：「音者，詮理之聲謂之音。佛所出聲，凡有詮辯，言辭清雅，聞者無厭，聽之無足。能為一切，作與樂拔苦因緣，莫若聞聲之益，即是以慈修口。故有八音：一、極好音，二、柔軟音，三、和適音，四、尊慧音，五、不女音，六、不誤音，七、深遠音，八、不竭音。」《楞嚴》云：「此方真教體，清淨在音聞；欲取三摩提，實以聞中入。」《大論》云：「菩薩音聲，有恒河沙等之數。佛音聲所到，無有限數。如《密跡經》中所說，目連試佛音聲，極至西方，猶聞佛音，若如對面。問：『若爾者，佛常在國土聚落，說法教化。而閻浮提內人，不至佛邊，則不得聞。何以知之？多有從遠方來，欲聽說法者故。』答：『佛音聲有二種：一為口密音聲，二為不密音聲。密音聲先已說，不密音聲，至佛邊乃聞。是亦有二種弟子：一為出世聖人，二為世間凡夫。出世聖人，如目犍連等，能聞微密音聲。凡夫人，隨其所近乃聞。』」《大論》云：「是佛菩薩音聲有三種：一者，先世種善音聲因緣故，咽喉中得微妙四大，能出種種妙好遠近音聲，所謂一里、二里、三里、十里、百千里，乃至三千大千世界，音聲遍滿。二者，神通力故，咽喉四大出聲，遍滿三千大千世界，及十方恒河沙世界。三者，佛音聲，常能遍滿十方虛空。問：『若佛音聲常能遍滿，今眾生何以不得常聞？』答：『眾生無量劫以來，所作惡業覆，是故不聞。譬如雷電霹靂，聾者不聞，雷聲無減。佛亦如是，常為眾生說法，如龍震大雷聲，眾生罪故，自不得聞。』」聲有八轉：一體，二業，三具，四為，五從，六屬，七於，八呼。七轉常用，呼聲用稀，故但云七也。西域國法，欲尋讀內外典籍，要解聲論八轉聲，方知文義分齊；一、補沙，此是直指陳聲，如人斫樹，指說其人，即今體聲。二、補盧衫，是所作業聲，如所作斫樹，故云業也。三、補盧崽拏，是能作具聲，如由斧斫，故云具也。四、補盧沙耶，是所為聲，如為人斫，故云為也。五、補盧沙䫂（都我），是從聲，如因人造舍等，故云從也，從即所因故。六、補盧殺娑，是所屬聲，如奴屬主，故云屬也。七、補盧鎩（音戒），是所於聲，如客依主，故云於也，於即依義。八、稧補盧沙，是呼召之聲，故云呼也。又諸呪中，若二字合為一聲，名為二合，如云娑他，及怛多等。或以三字連聲，合為一字急呼之，名為三合，如㪍魯奄，及拘盧奢等。《漢書》曰：「聲者，宮、商、角、徵、羽也。」《鉤隱圖》云：「聲屬陽，律屬陰。」楊子云：「聲生於日，律生於辰也。」 > \[Vāc / Śabda (婆闍尼娑婆啉)\] Here translated as "sound" or "voice." The Fajie cidi says: "As for sound (yin), vocal utterance that articulates principle is called yin. The sounds produced by the Buddha, whenever articulate and expounded, are clear and elegant in wording; listeners never tire of them and can never hear enough. Capable of being the cause and condition for bestowing happiness and eradicating suffering for all, nothing matches the benefit of hearing his voice, which is cultivating speech through compassion. Hence there are eight voices: first, the supremely good voice; second, the soft and gentle voice; third, the harmonious voice; fourth, the noble and wise voice; fifth, the non-feminine voice; sixth, the unerring voice; seventh, the deep and far-reaching voice; eighth, the inexhaustible voice." The Śūraṅgama-sūtra says: "The true body of teaching in this realm is purely found in hearing sound; if one wishes to attain samādhi, one truly enters through hearing." The Da zhidu lun says: "The voices of bodhisattvas are as numerous as the sands of the Ganges. The reach of the Buddha's voice has no limit. As expounded in the Guhyakādhipati-sūtra, Maudgalyāyana tested the Buddha's voice and reached as far as the western direction, yet he still heard the Buddha's voice as if face to face. Question: 'If so, the Buddha is constantly in countries and villages preaching the Dharma to transform beings. Yet if the people within Jambudvīpa do not go near the Buddha, they do not hear it. How is this known? Because many come from afar wishing to hear the preaching of the Dharma.' Answer: 'The Buddha's voice has two kinds: first, the secret vocal voice; second, the non-secret voice. The secret voice has already been explained; the non-secret voice is heard only when one comes near the Buddha. There are also two kinds of disciples: first, the world-transcending noble ones; second, worldly ordinary persons. World-transcending noble ones, like Maudgalyāyana and others, are able to hear the subtle and secret voice. Ordinary persons hear it only according to their proximity.'" The Da zhidu lun says: "The voice of Buddhas and bodhisattvas has three kinds: First, due to causes and conditions of planting good sounds in past lives, they obtain the subtle four elements in the throat, capable of producing various wondrous, pleasing, far and near sounds, extending over one li, two li, three li, ten li, a hundred or a thousand li, up to filling the trichiliocosm. Second, by the power of spiritual penetrations, sound produced from the four elements of the throat fills the trichiliocosm and worlds in the ten directions numerous as the sands of the Ganges. Third, the Buddha's voice is constantly able to fill the empty space of the ten directions. Question: 'If the Buddha's voice can constantly fill \[space\], why do sentient beings today not always hear it?' Answer: 'Sentient beings have been covered by evil karma committed since beginningless kalpas, and therefore do not hear it. Just as with thunder and lightning, the deaf do not hear it, yet the sound of thunder is not diminished. The Buddha is likewise: he constantly preaches the Dharma for sentient beings like a dragon resounding with great thunder, yet sentient beings, due to their sins, do not hear it themselves.'" Nouns have eight case inflections (vibhakti): first, nominative (kartṛ/prathamā, 'substance'); second, accusative (karman, 'action'); third, instrumental (karaṇa, 'instrument'); fourth, dative (sampradāna, 'for'); fifth, ablative (apādāna, 'from'); sixth, genitive (sambandha, 'belonging'); seventh, locative (adhikaraṇa, 'in/on'); eighth, vocative (sambodhana, 'calling'). The seven cases are commonly used, while the vocative is rarely used, hence they are often just called the seven. According to the method of the Western Regions, if one wishes to study and read Buddhist and non-Buddhist texts, one must understand the eight cases of grammar (śabda-vidyā) before knowing the scope of the textual meaning: First, puruṣaḥ (補沙): this directly points out and states the sound, like pointing out a man chopping a tree, which is the nominative. Second, puruṣam (補盧衫): this is the sound of the object acted upon, like the tree being chopped, hence called the accusative. Third, puruṣeṇa (補盧崽拏): this is the instrument of action, like chopping by means of an axe, hence called the instrumental. Fourth, puruṣāya (補盧沙耶): this is the sound of purpose, like chopping for someone's sake, hence called the dative. Fifth, puruṣāt (補盧沙䫂): this is the sound of origin ('from'), like building a house derived from a person, hence called the ablative, 'from' meaning that which is the cause. Sixth, puruṣasya (補盧殺娑): this is the sound of belonging, like a servant belonging to a master, hence called the genitive. Seventh, puruṣe (補盧鎩): this is the sound of location, like a guest depending on a host, hence called the locative, location meaning the sense of reliance. Eighth, he puruṣa (稧補盧沙): this is the sound of calling out, hence called the vocative. Furthermore, in dhāraṇīs, if two syllables combine into a single sound, it is called a conjunct of two (saṃyukta), such as stha and tta. Or if three syllables are pronounced consecutively and combined into one word chanted rapidly, it is called a conjunct of three, such as bhrūṃ and krośa. The Book of Han says: "Sounds are the gong, shang, jue, zhi, and yu notes." The Gouyin tu says: "Sound belongs to yang; pitch-pipes belong to yin." Yangzi says: "Sound is born from the sun; pitch-pipes are born from the celestial signs." > — English (machine translation) (machine translation) - [Previous: 4.103](https://indike.org/pramana/in.bauddha.taisho.2131.4.103) - [Next: 4.105](https://indike.org/pramana/in.bauddha.taisho.2131.4.105) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.2131.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2131~en-mt.4.104) — English, machine translation ## Linked texts (1) - [瑜伽論記](https://indike.org/pramana/in.bauddha.taisho.1828.1.533) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2131.4.104](https://indike.org/pramana/in.bauddha.taisho.2131.4.104) · Pramāṇa