[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) › [大方廣佛華嚴經疏](https://indike.org/pramana/in.bauddha.taisho.1735) › 6.37 # 大方廣佛華嚴經疏 6.37 大方廣佛華嚴經疏 6.37 - **Language:** Classical Chinese ### [6.37](https://indike.org/pramana/in.bauddha.taisho.1735.6.37) 頌中十一頌，初十次第如前長行。依梵本列名中，此長行闕第十一天，彼名星宿音妙莊嚴天王，下言妙音者，略而未迴。第一頌中，初二句是了達方便，依法性而現故；後二句說即是道，說不思議解脫，令眾同歸。二中，初二句明光影普現無依故如影；第三句成上二義，以無生故如影無依，略不明隨天所樂。三中，初句標方便無量劫修，兼顯大義；次二句正明方便嚴佛境界。四中，初二句即眾生永流轉，謂無明所盲覆本淨心，造業受身，故恒居生死；次句即隨而示之。五中，總相頌佛調生行，初句高、次句深、後句廣。六中，初二句即普門陀羅尼，次一句即所流出。示教者，示其善惡教，使修行稱性無偏，故遍而無盡。七中，初二句值佛，次句生信藏。不信則佛難值，正信唯佛能生。既值佛生信，反覆相成，今之一遇，何得不信？八中，初二句即所聞之法，以無性為法之真性；次句即令眾生信喜出離淨，則出不信濁，成無漏故。九中，初句能調伏人，前因此果耳。化眾生界，即調伏行。無邊無盡，為不思議。思惟悅生，是名為入。十中，初二句即眾生無量煩惱，謂利鈍二使、愛見羅剎皆甚可怖也；次一句以悲愍之、以智令離。十一中既闕長行，對名略顯。初二句星宿莊嚴義也，謂佛光流於法界粲若星羅；次句即妙音莊嚴化眾生事，不出三輪。上云妙音，舉一立稱耳。若長行立名，應云得放光現佛三輪攝化解脫門。 > In the verses, there are eleven verses; the first ten follow the sequence of the preceding prose. In the listing of names according to the Sanskrit text, this prose lacks the eleventh deva, whose name is the Deva King of Wondrous Adornment of Constellation Sound; when it says "Wondrous Sound" below, it is an abbreviation and has not been translated back. In the first verse, the first two lines are thoroughly penetrating skillful means, manifesting in reliance on dharmatā; the latter two lines are expounding that is itself the path, expounding inconceivable liberation and causing the assembly to return together. In the second, the first two lines clarify that light and shadow manifest universally without reliance, hence being like shadows; the third line completes the two meanings above, being unarisen and therefore without reliance like a shadow, briefly not elucidating according with the devas' delight. In the third, the first line marks skillful means cultivated for immeasurable kalpas, also revealing the great meaning; the next two lines directly clarify skillful means adorning the Buddha's realm. In the fourth, the first two lines are sentient beings forever transmigrating, meaning that ignorance blinds and covers the fundamentally pure mind, so that they create karma and receive bodies, thus constantly dwelling in birth-and-death; the next line means following and showing it to them. In the fifth, the general marks of the Buddha's practices of taming beings are versified: the first line is lofty, the second line is deep, and the last line is broad. In the sixth, the first two lines are the universal approach dhāraṇī; the next line is what flows forth. Showing teachings means showing good and bad teachings, causing practice to match the nature without bias, and thus it is all-pervading and inexhaustible. In the seventh, the first two lines are encountering the Buddha; the next line is generating the treasury of faith. Without faith, the Buddha is difficult to encounter; right faith can only be generated by the Buddha. Once encountering the Buddha generates faith, they reciprocally bring each other about; having met him now, how could one not have faith? In the eighth, the first two lines are the Dharma heard, with the absence of intrinsic nature as the true nature of phenomena; the next line causes sentient beings' faith and joy in deliverance to be pure, departing from the turbidity of non-faith and accomplishing undefiledness. In the ninth, the first line is the person able to tame, the previous cause producing this result. Transforming the realm of sentient beings is the practice of taming. Being boundless and inexhaustible is inconceivable. Reflecting on gladdening beings is called entering. In the tenth, the first two lines are the immeasurable defilements of sentient beings, meaning that both sharp and dull kleśas, and the rākṣasas of craving and views, are all extremely terrifying; the next line pities them with compassion and causes them to depart through wisdom. In the eleventh, since it is missing in the prose, it is briefly shown corresponding to the name. The first two lines are the meaning of constellation adornment, meaning that the Buddha's light streams through the dharmadhātu, brilliant as a spread of stars; the next line is the wondrous sound's adornment in transforming sentient beings, which does not go beyond the three wheels. Above, it said "Wondrous Sound," simply naming it by raising one aspect. If establishing the name in the prose, it should say: "attaining the liberation approach of emitting light to manifest the Buddha's three wheels to gather and transform." > — English (machine translation) (machine translation) - [Previous: 6.36](https://indike.org/pramana/in.bauddha.taisho.1735.6.36) - [Next: 6.38](https://indike.org/pramana/in.bauddha.taisho.1735.6.38) - [Up: 6](https://indike.org/pramana/in.bauddha.taisho.1735.6) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.6.37) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.6.37](https://indike.org/pramana/in.bauddha.taisho.1735.6.37) · Pramāṇa