摩訶止觀 5.216

5.216

開善云：「因兼二假，或亦過之。」明第三假起時，因上兩假，故言「因兼」；上假未除，後假復起，故言「過之」。此就心明三假也。又約色明三假，先世行業託生父母，得有此身，即因成假；從胎相續，迄乎皓首，即相續假；以身待不身，即相待假。又約依報亦具三假。如四微成柱；時節改變相續不斷；此柱待不柱，長、短、大、小等也。此是三藏經中隨事三假，委釋如論師。

Kaishan stated: "The condition combines the two provisionalities, and may also transcend them." This clarifies that when the third provisionality arises, it is conditioned by the preceding two provisionalities, hence it is said that it "combines them"; because the preceding provisionalities have not been eliminated while the subsequent provisionality arises again, it is said that it "transcends them". This clarifies the three provisionalities with respect to mind. Moreover, clarifying the three provisionalities with respect to form: relying on past karmic actions to take birth from parents and obtain this physical body is the provisionality of conditioned arising; the continuity from the womb up to old age is the provisionality of continuity; taking the body in relativity to the non-body is the provisionality of relativity. Furthermore, with respect to the circumstantial reward, the three provisionalities are also fully present. For example, the four subtle atoms compose a pillar; the succession of temporal shifts is unbroken continuity; this pillar is relative to non-pillars, to long, short, large, small, and so on. These are the three provisionalities according to phenomena in the Tripiṭaka scriptures, detailed explanations of which are as given by the treatise masters.