大乘義章 1.84

1.84

次對三假共相收接。言三假者，如上所說受、法、名也。接相云何？釋言：法中通具四假，如一色法從前起後，是因生假。過因所起，亦是因生。以細成麁，是緣成假。苦無常等諸法相成，亦是緣成。大小相形、麁細相比，是相待假。前後相接，是相續假。受假之中，亦具四假。如說眾生，以之為受。眾生各從過因而生，是因生假。攬陰而成，是緣成假。尊卑相形、貴賤相比，是相待假。起盡相接，是相續假。如是一切。四中緣成是其正義，餘三是傍。何故如是？夫言受者，緣成假中，接受多法，故名為受。是故受義正當緣成，餘非受義，故說為傍。名假之中，亦具四假。依如《成實》，名是聲性，從於四大擊發而生，是因生假。依於餘論，名是非色非心之法，從於想生，名因生假。故《地持》云「建立施設地等假名，是名地想。」故知名字從想而生。依如《成實》，名是假聲，攬彼實聲和合而成，是緣成假。依如餘論，名是非色非心之法。然此有為，一念之頃具生住滅，以生住等四相合成，名緣成假。多少相形、善惡相比，是相待假。前後相接，是相續假。若依《成實》，此四種中，緣成、相續是其正義，餘二是傍。何故如是？彼說名字是其假聲，攬彼實聲，前後續成，是故正當緣成、相續，餘不正成，故說為傍。若依餘論，因生、緣成及與相續是其正義，相待是傍。何故如是？彼說名字是非色非心依想而生，又生住等四相合成，前後續成，故說因生、緣成、相續以為正義，相待非是親成名故，說之為傍。

Next, they are correlated with and subsumed under the three provisionalities. The three provisionalities are, as explained above, [provisionality by] reception, [provisionality of] dharmas, and [provisionality of] names. What is the nature of this subsumption? Explanation: Dharmas thoroughly possess all four provisionalities. For example, a single material dharma arising later from what came before is provisionality born of causes. Arising from a past cause is also born of causes. The fine forming the coarse is provisionality formed of conditions. Various dharmas such as suffering and impermanence establishing each other is also formed of conditions. Large and small comparing with one another, or coarse and fine contrasting with one another, is provisionality of mutual dependence. Preceding and succeeding linking together is provisionality of continuity. Within provisionality by reception, all four provisionalities are likewise possessed. For example, when one speaks of sentient beings, taking them as reception: sentient beings each arise from past causes, which is provisionality born of causes. They are formed by gathering the aggregates, which is provisionality formed of conditions. High and low contrasting with one another, or noble and base comparing with one another, is provisionality of mutual dependence. Arising and cessation linking together is provisionality of continuity. Everything is like this. Among these four, formed of conditions is its primary meaning, and the remaining three are secondary. Why is this? The term "reception" means that, within provisionality formed of conditions, it receives many dharmas, and therefore is called "reception." Therefore, the meaning of reception directly corresponds to formed of conditions; the others are not the meaning of reception, and hence are said to be secondary. Within provisionality of names, all four provisionalities are likewise possessed. According to the Tattvasiddhi, a name is of the nature of sound, arising from the striking and percussion of the four great elements, which is provisionality born of causes. According to other treatises, a name is a dharma that is neither material nor mental, arising from conception, which is called provisionality born of causes. Hence the Bodhisattvabhūmi says: "Establishing and designating provisional names such as earth is called the conception of earth." Therefore we know that names arise from conception. According to the Tattvasiddhi, a name is provisional sound, formed by the combination of those actual sounds, which is provisionality formed of conditions. According to other treatises, a name is a dharma that is neither material nor mental. Yet this conditioned [phenomenon] in a single thought-moment possesses arising, abiding, and ceasing; being formed by the combination of the four characteristics of arising, abiding, and so forth, it is called provisionality formed of conditions. More and less comparing with one another, or good and evil contrasting with one another, is provisionality of mutual dependence. Preceding and succeeding linking together is provisionality of continuity. If according to the Tattvasiddhi, among these four kinds, formed of conditions and continuity are its primary meaning, and the other two are secondary. Why is this? That [treatise] says that a name is its provisional sound, which, gathering those actual sounds, is formed continuously from earlier to later; therefore it directly corresponds to formed of conditions and continuity, whereas the others do not directly establish it, and hence are said to be secondary. If according to other treatises, born of causes, formed of conditions, and continuity are its primary meaning, and mutual dependence is secondary. Why is this? They say that a name is neither material nor mental, arising depending on conception; moreover, it is formed by the combination of the four characteristics of arising, abiding, and so forth, and is formed continuously from earlier to later. Therefore they say that born of causes, formed of conditions, and continuity are the primary meaning, whereas mutual dependence does not directly form the name, and hence is said to be secondary.