[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) › [華嚴一乘教義分齊章](https://indike.org/pramana/in.bauddha.taisho.1866) › 4.26 # 華嚴一乘教義分齊章 4.26 華嚴一乘教義分齊章 4.26 - **Language:** Classical Chinese ### [4.26](https://indike.org/pramana/in.bauddha.taisho.1866.4.26) 二、釋相者，初者是剎那滅義。何以故？由剎那滅故，即顯無自性，是空也；由此滅故，果法得生，是有力也；然此謝滅非由緣力，故云不待緣也。二者是俱有義。何以故？由俱有故方有，即顯是不有，是空義也；俱故能成有，是有力也；俱故非孤，是待緣也。三者是待眾緣義。何以故？由無自性故是空也；因不生緣生故是無力也；即由此義故是待緣也。四者決定義。何以故？由自類不改故是有義；能自不改而生果故，是有力義；然此不改非由緣力故，是不待緣義也。五者引自果義。何以故？由引現自果，是有力義；雖待緣方生，然不生緣果，是有力義；即由此故是待緣義也。六者是恒隨轉義。何以故？由隨他故不可無，不能違緣，故無力用，即由此故是待緣也。是故《攝論》為顯此六義而說偈言「剎那滅俱有，恒隨轉應知，決定待眾緣，唯能引自果。」 > Second, explaining the characteristics: The first is the meaning of momentary cessation. Why? Because through momentary cessation, it reveals the absence of self-nature, which is empty; because through this cessation, the effect-phenomenon can arise, which is potent; however, this passing away in cessation is not due to the power of conditions, hence it is said to be not dependent on conditions. The second is the meaning of co-existence. Why? Because it only exists by virtue of co-existing, which reveals that it does not inherently exist, which is the meaning of empty; being co-existent, it can accomplish existence, which is potent; being co-existent, it is not solitary, which is dependent on conditions. The third is the meaning of depending on multiple conditions. Why? Because lacking self-nature, it is empty; because the cause does not produce \[on its own\] while conditions produce, it is impotent; and precisely because of this meaning, it is dependent on conditions. The fourth is the meaning of determination. Why? Because its own kind does not alter, it has the meaning of existent; because it can produce an effect without itself altering, it has the meaning of potent; however, this non-alteration is not due to the power of conditions, hence it has the meaning of not dependent on conditions. The fifth is the meaning of drawing forth its own effect. Why? Because drawing forth its own present effect has the meaning of potent; although it arises only upon waiting for conditions, it does not produce the effect of the conditions, which has the meaning of potent; and precisely because of this, it has the meaning of dependent on conditions. The sixth is the meaning of continually following and turning. Why? Because following others, it cannot be nonexistent; and being unable to oppose conditions, it has no potent functioning, and precisely because of this, it is dependent on conditions. Therefore, to reveal these six meanings, the Mahāyānasaṃgraha speaks in verse: / 'Momentary cessation, co-existence, / Continually following and turning should be known; / Determination, depending on multiple conditions, / And being capable of drawing forth only its own effect.' > — English (machine translation) (machine translation) - [Previous: 4.25](https://indike.org/pramana/in.bauddha.taisho.1866.4.25) - [Next: 4.27](https://indike.org/pramana/in.bauddha.taisho.1866.4.27) - [Up: 4](https://indike.org/pramana/in.bauddha.taisho.1866.4) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1866~en-mt.4.26) — English, machine translation ## Linked texts (1) - [宗鏡錄](https://indike.org/pramana/in.bauddha.taisho.2016.72.39) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1866.4.26](https://indike.org/pramana/in.bauddha.taisho.1866.4.26) · Pramāṇa