[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) › [首楞嚴義疏注經](https://indike.org/pramana/in.bauddha.taisho.1799) › 5.34 # 首楞嚴義疏注經 5.34 首楞嚴義疏注經 5.34 - **Language:** Classical Chinese ### [5.34](https://indike.org/pramana/in.bauddha.taisho.1799.5.34) 汎論偈頌，總有四種：一阿耨窣覩婆頌，不問長行并偈，但數字滿三十二即為一偈；二名伽陀，此云諷頌，或名直頌，謂以偈說法，非頌長行；三名祇夜，此云應頌；四名蘊陀南，此云集施頌，謂以少言攝集多義，施他誦持故。為何意故經多立頌？略有八義：一少字攝多義故；二讚嘆者多以偈頌故；三為鈍根重說故；四為後來之徒故；五隨意樂故；六易受持故；七增明前說故；八長行未說故。今此經內於前四中二、三所攝，八意之內正唯三、七，兼二、五、八。然又長行、偈頌相望，有五對之例：謂有無、廣略、離合、先後、隱顯，至文詳而知之。此頌九行，應頌、諷頌間雜相糅，連環起復，展轉相生，大意破無明法執，令觀門明淨，修行證入一真法界也。 > Speaking generally of verses, there are four kinds in total: First, anuṣṭubh verses: regardless of prose or verse, whenever the count of syllables reaches thirty-two, it forms one verse. Second, called gāthā, translated here as chanting verses, or called direct verses: that is, expounding the Dharma in verse rather than versifying prose. Third, called geya, translated here as responsive verses. Fourth, called udāna, translated here as verses of collection and bestowal: that is, gathering many meanings in few words to bestow upon others for recitation and upholding. For what reason do sūtras frequently set forth verses? There are briefly eight meanings: First, because few words encompass many meanings; second, because praises are mostly made in verse; third, to expound again for those of dull faculties; fourth, for people of later times; fifth, to accord with people's inclinations; sixth, because they are easy to uphold; seventh, to make clearer what was expounded before; eighth, \[to expound\] what was not expounded in the prose. Now, in this sūtra, among the former four kinds, they are subsumed under the second and third; within the eight meanings, it is primarily the third and seventh, along with the second, fifth, and eighth. Furthermore, looking at the relation between prose and verse, there are five pairs of precedents: presence and absence, broad and concise, separation and combination, before and after, concealed and revealed; these will be understood in detail as we come to the text. These nine lines of verse intermingle responsive verses and chanting verses, linking and looping back, engendering each other in turn. Their overarching intent is to shatter avidyā and attachment to dharmas, so that the contemplation gateway becomes clear and pure, and one practices to realize and enter the one true dharmadhātu. > — English (machine translation) (machine translation) - [Previous: 5.33](https://indike.org/pramana/in.bauddha.taisho.1799.5.33) - [Next: 5.35](https://indike.org/pramana/in.bauddha.taisho.1799.5.35) - [Up: 5](https://indike.org/pramana/in.bauddha.taisho.1799.5) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1799~en-mt.5.34) — English, machine translation ## Linked texts (1) - [大方廣佛華嚴經疏](https://indike.org/pramana/in.bauddha.taisho.1735.6.15) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1799.5.34](https://indike.org/pramana/in.bauddha.taisho.1799.5.34) · Pramāṇa