[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) › 66.46 # 大方廣佛華嚴經隨疏演義鈔 66.46 大方廣佛華嚴經隨疏演義鈔 66.46 - **Language:** Classical Chinese ### [66.46](https://indike.org/pramana/in.bauddha.taisho.1736.66.46) 疏「三一切相智觀」中，言「即以無作為緣之相」者，三種緣生中無作緣生也。三種緣生者，如〈十藏〉中「謂是事有故是事有，是無作緣生。是事起故是事起，是無常緣生。無明緣行是勢用緣生。」今前二觀是無常義，今是無作又無常義。初門已明，勢用一門遍於前後，亦廣在初門。 > In the commentary, under "3. Contemplation of the cognition of all aspects," the words "taking non-action as the characteristic of conditions" refers to non-action conditioned arising among the three kinds of conditioned arising. The three kinds of conditioned arising are as in the 'Ten Treasuries' \[Chapter\]: "'Because this exists, that exists' is non-action conditioned arising; 'Because this arises, that arises' is impermanent conditioned arising; 'Avidyā conditions formations' is efficacious potency conditioned arising." Now, the preceding two contemplations are the meaning of impermanence; this one is the meaning of non-action and also impermanence. The first gate has already clarified it; the single gate of efficacious potency pervades both earlier and later, and is also extensively treated in the first gate. > — English (machine translation) (machine translation) - [Previous: 66.45](https://indike.org/pramana/in.bauddha.taisho.1736.66.45) - [Next: 66.47](https://indike.org/pramana/in.bauddha.taisho.1736.66.47) - [Up: 66](https://indike.org/pramana/in.bauddha.taisho.1736.66) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.66.46) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.66.46](https://indike.org/pramana/in.bauddha.taisho.1736.66.46) · Pramāṇa