大乘義章 1.73

1.73

問目：向說同類相成名因成假，異類相成名緣成假。因緣既殊，何不別分，乃合為一？釋言：別立，理亦無傷。但以此二攬別成總，其義相似，故合為一。又如向說因成緣成，亦有共顯諸法之義，故說為一。

Question: Earlier you said that the mutual constitution of the same kind is called provisionality of conditioned constitution, and the mutual constitution of different kinds is called provisionality of condition-dependent constitution. Since cause and condition are distinct, why not separate them into two instead of combining them into one? Explanation: Setting them up separately would also do no harm to reason. However, because both share the similar sense of gathering particulars to constitute a composite, they are combined into one. Moreover, just as stated earlier, conditioned constitution and condition-dependent constitution also have the meaning of jointly manifesting dharmas; therefore, they are spoken of as one.