成唯識論了義燈 1.61

1.61

依理亦有三名者：一、增益義，如外道說有漏之法為常樂我淨故，名增益義；二、損減義，如斷見說，斷邪見，謗無善惡因果等，名損減義；三、順體義，如佛所說，有說為有，無說為無，稱法體故，名順體義。依行亦三名，一、順世因，如依俗典，事君盡忠，文朋存信等；二、邪僻因，謂諸外道，妄計諸邪戒等；三、處中因者，謂依佛教，行處中行，離苦樂邊等。

Based on principle, there are also three designations: (1) superimposition of meaning, as when tīrthikas speak of defiled dharmas as permanent, blissful, self, and pure, hence called "superimposition of meaning"; (2) deprecation of meaning, as when the annihilationist view teaches, holding the deviant view of annihilation, slandering and denying good and bad causes and effects and so forth, hence called "deprecation of meaning"; (3) conforming to the real entity of meaning, as in what the Buddha taught, speaking of the existent as existent and the nonexistent as nonexistent, corresponding to the real entity of dharmas, hence called "conforming to the real entity of meaning". Based on practice, there are also three designations: (1) worldly-conforming causes, such as relying on secular texts to serve the ruler with utmost loyalty, maintain good faith with friends, and so forth; (2) perverse causes, meaning various tīrthikas who falsely conceptualize various perverse precepts and so forth; (3) middle-way causes, meaning relying on the Buddha's teaching to practice the middle course, far removed from the extremes of suffering and pleasure, and so forth.