大乘義章 1.72

1.72

第二假中，名亦有二：一名因成、二曰緣成。就此二中，辨義不同，有四門：一隨法異論。就彼攬別成總法中，同類之法以細成麁，名目因成，如以細色成麁色等；異類相成，名曰緣成，如以五陰成眾生等。同類親故，說作因成；異類疎故，說為緣成。二攝緣從因。一切諸法，但使攬別而成總者，斯名因成。對彼別體疎遠法故，說為因矣。三攝因從緣。一切諸法攬別成者，斯名緣成，對彼過去親生因故。四因成緣成共顯諸法。一切諸法，攬別成者，齊名因成，同號緣成。

Within the second provisionality, there are also two names: the first is called 'conditioned constitution' (因成), and the second is called 'condition-dependent constitution' (緣成). Regarding these two, in explaining their different senses, there are four gates: First, discussing according to the differences among dharmas. In the case of gathering particulars to constitute a composite dharma, when dharmas of the same kind use the subtle to constitute the coarse, it is designated as 'conditioned constitution'—for instance, using subtle matter to constitute coarse matter, and so forth. When different kinds mutually constitute [a whole], it is called 'condition-dependent constitution'—for instance, using the five aggregates to constitute a sentient being, and so forth. Because the same kind is intimate, it is explained as conditioned constitution; because different kinds are distant, they are explained as condition-dependent constitution. Second, subsuming conditions under the cause. As long as any dharma gathers particulars to constitute a composite, this is termed conditioned constitution. It is explained as 'cause' in contrast to those separate, distant dharmas. Third, subsuming the cause under conditions. When all dharmas gather particulars to be constituted, this is termed condition-dependent constitution, in contrast to their past intimate producing causes. Fourth, conditioned constitution and condition-dependent constitution jointly manifest dharmas. When all dharmas gather particulars to be constituted, they are equally termed conditioned constitution and universally designated condition-dependent constitution.