[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) › [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736) › 44.70 # 大方廣佛華嚴經隨疏演義鈔 44.70 大方廣佛華嚴經隨疏演義鈔 44.70 - **Language:** Classical Chinese ### [44.70](https://indike.org/pramana/in.bauddha.taisho.1736.44.70) 疏「依生引二門開為四重徵釋」者，然第六地廣顯其相，今文略引。然此一段，疏文有三：一總顯生引；二「然依雜集」下，以三緣生會釋經文之意；三正釋經文。二中二：先正說三緣生、後會釋今文。今初。然《雜集論》云「云何緣生？幾是緣生？何義觀緣生耶？問也，謂相故、分別支故。」釋曰：彼有十五義，今略用一二耳。論名相者，謂無作緣生故、無常緣生故、勢用緣生故，是緣生相。由此三故，薄伽梵說：此有故彼有，此生故彼生，為無明緣行乃至廣說列也。此有故彼有者，顯無明緣生義等，具如疏文即是釋也。然功能差別下，更云「如從無明力故諸行得生，乃至生力故得有老死。」 > Regarding the commentary's statement, "Based on the two approaches of projecting and actualising, opening into a fourfold questioning and explanation": the sixth ground broadly clarifies its characteristics, and the present text quotes it briefly. This section of the commentary has three parts: first, universally clarifying projecting and actualising; second, from "However, based on the \*Abhidharmasamuccayavyākhyā\*" onward, harmonising and explaining the meaning of the sūtra text via the three kinds of conditioned arising; third, directly explaining the sūtra text. In the second, there are two: first, directly stating the three kinds of conditioned arising; second, harmonising and explaining the present text. Now for the first. The \*Abhidharmasamuccayavyākhyā\* says: "What is conditioned arising? How many are conditioned arising? For what meaning does one contemplate conditioned arising? This is the question. It refers to: because of characteristics, and because of discriminating the branches." In explanation: that work has fifteen meanings; here we briefly use only one or two. The treatise's term "characteristics" means: because of conditioned arising without an agent, because of impermanent conditioned arising, and because of efficacious functioning in conditioned arising—these are the characteristics of conditioned arising. By these three, the Bhagavān said: 'Because this exists, that exists; because this arises, that arises; that is, with ignorance as condition, formations arise,' up to the broad exposition of the list. 'Because this exists, that exists' clarifies the meaning of conditioned arising through ignorance and so forth, fully as in the commentary, which is the explanation. Then, under 'difference in functional power', it further says: 'As through the power of ignorance formations can arise, up to through the power of birth there can be aging and death.' > — English (machine translation) (machine translation) - [Previous: 44.69](https://indike.org/pramana/in.bauddha.taisho.1736.44.69) - [Next: 44.71](https://indike.org/pramana/in.bauddha.taisho.1736.44.71) - [Up: 44](https://indike.org/pramana/in.bauddha.taisho.1736.44) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.44.70) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.44.70](https://indike.org/pramana/in.bauddha.taisho.1736.44.70) · Pramāṇa