大乘義章 1.67

1.67

次就因和、法和分別。言因和者，是因和合假。言法和者，是法和合假。是二云何？於事分齊，攬別成總、以細成麁，名因和合假。攬別成總，如陰成人；以細成麁，如似細色成麁色等，於法分齊無常苦空無我等義，同體相成，名法和假。《成實論》中，因和合空名為生空，法和合空說名法空。大乘法中亦有此義，淺深為異（假如是）。或分為三，如《大品經．三假品》說：一者受假、二者法假、三者名假。於中略以三門分別：一釋其名、二辨體相、三觀入次第。先釋其名。言受假者，總含多法，故名為受。受假多法聚集而成，故曰受假。言法假者，自體名法，法體虛集，故云法假。言名假者，顯法曰名，依法依想假以施設，故曰名假（此一門竟）。

Next is discrimination according to causal combination and dharma combination. 'Causal combination' refers to designation by combination of causes. 'Dharma combination' refers to designation by combination of dharmas. What are these two? In the scope of phenomena, grasping particulars to form a whole and using the subtle to form the coarse is called designation by combination of causes. Grasping particulars to form a whole is like the aggregates forming a person; using the subtle to form the coarse is like subtle forms making up coarse forms and the like. Within the scope of dharmas, the aspects of impermanence, suffering, emptiness, and non-self mutually establish one another within the same substance; this is called designation by dharma combination. In the *Tattvasiddhi-śāstra*, emptiness of causal combination is called emptiness of sentient beings, and emptiness of dharma combination is called emptiness of dharmas. In the Mahāyāna Dharma there is also this meaning, differing only in shallowness and depth. (Such is 'designation'.) Alternatively, they are divided into three, as the 'Chapter on the Three Designations' in the *Pañcaviṃśatisāhasrikā Prajñāpāramitā Sūtra* (*Dapin jing*) explains: first, designation by apprehension; second, designation of dharmas; third, designation of names. Therein, they are briefly discriminated through three approaches: first, explaining their names; second, discerning their substance and characteristics; third, the sequence of contemplation and entry. First, explaining their names: Regarding 'designation by apprehension' (*upādāya-prajñapti*), it generally contains many dharmas, hence it is called 'apprehension'. It is formed by the aggregation of multiple apprehended dharmas, hence called 'designation by apprehension'. Regarding 'designation of dharmas' (*dharma-prajñapti*), their own substance is called 'dharma'; the substance of a dharma is an empty aggregation, hence called 'designation of dharmas'. Regarding 'designation of names' (*nāma-prajñapti*), that which reveals dharmas is called a 'name'; provisionally established in dependence on dharmas and concepts, it is therefore called 'designation of names'. (This completes one approach.)