大乘義章 3.45

3.45

次以五法對三自性辨其同異。此五及三，離合為異，體性同也。故經說言「彼三自性，攝入五中。」即攝五法為三自性。相狀如何？彼五法中，名、相、妄想入三性中，攝為妄想、因緣自性；正智、如如，合為成性。故經說言「名相妄想，自性二相。正智如如，則為成相。」對之且然，義猶難解。准依經文，五中前三通為妄想因緣自性，不別分別。云何前三通得名為妄想因緣？妄想還為妄想自性，義在易知。是以經言「從名生於虛妄分別。」是妄想性分別，猶是妄想義也。彼名及相，尋名及相，尋名取之，雖非妄想，窮其根本，妄想所起。攝末從本，是故通名妄想自性。故經說言「彼名及相，是妄想性。」云何前三通得名為因緣自性？名相妄想雖是情事，窮其體實，悉是幻化因緣之法，故曰因緣。通相如是。若別分之，亦得宣說五中名相即是三中因緣自性，以彼名相從於妄想因緣生故，名因緣也。五中妄想，即是三中妄想自性。五法三性，略辨如是。

Next, the similarities and differences are distinguished by comparing the five dharmas with the three self-natures. These five and three differ in terms of division and combination, but their substantial nature is identical. Therefore the sūtra says: 'Those three self-natures are subsumed within the five,' that is, subsuming the five dharmas into the three self-natures. What is their manner? Among those five dharmas, names, characteristics, and false conception enter into the three natures, being subsumed as the self-natures of false conception and causes and conditions; correct cognition and suchness are combined as the consummate nature. Therefore the sūtra says: 'Names, characteristics, and false conception are the two characteristics of self-nature; correct cognition and suchness are the consummate characteristic.' When thus correlated, the meaning is still difficult to understand. According to the text of the sūtra, the first three of the five generally serve as the self-natures of false conception and causes and conditions, without separate differentiation. Why do the first three generally receive the names of false conception and causes and conditions? False conception being the self-nature of false conception is easy to understand in its meaning. Therefore the sūtra says: 'From names arise false discriminations'—this discrimination of the nature of false conception is still the meaning of false conception. As for those names and characteristics: when one traces names and characteristics and grasps them following names, although they are not false conception itself, when their root is pursued, they are produced by false conception. Subsuming the branch under the root, they are therefore generally called the self-nature of false conception. Therefore the sūtra says: 'Those names and characteristics are the nature of false conception.' Why do the first three generally receive the name of the self-nature of causes and conditions? Although names, characteristics, and false conception are sentimental phenomena, when their substantial reality is pursued, they are all dharmas of causes and conditions that are like illusions and magical creations; hence they are called causes and conditions. Such is their general character. If distinguished separately, one may also say that names and characteristics among the five are the self-nature of causes and conditions among the three, because those names and characteristics are produced from the causes and conditions of false conception, hence called causes and conditions. False conception among the five is the self-nature of false conception among the three. The five dharmas and three natures are briefly distinguished in this way.