摩訶止觀 5.220

5.220

答：別義不論，今通會之。法假施設，如「因成」；受假施設，如「相續」；名假施設，如「相待」。《論》云：「五眾等法是法波羅聶提。」五眾和合故名眾生；如根、莖、枝、葉，故有樹名，是「受波羅聶提」。用是名字取二法相，說是二種，是「名波羅聶提」。故知三假義同也。《瓔珞經》亦有三假之文。《大品》云：「有緣思生，無緣思不生。」即「因成」意。《大經》云：「如讀誦法，雖念念滅，亦能從一《阿含》至一《阿含》；猶如飲食，雖念念滅，亦能初飢後飽。」「相續」意也。《淨名》云：「說法不相待，一念不住故。」

Answer: Setting aside distinct meanings, we now harmonize them universally. The designation of dharmas corresponds to "conditioned arising"; the designation of acquired entities corresponds to "continuity"; the designation of names corresponds to "relativity". The *Treatise* states: "Dharmas such as the five aggregates are dharma-prajñapti." Because the five aggregates harmonize, it is named a sentient being; just as because there are roots, trunk, branches, and leaves, there is the name "tree"—this is upādāya-prajñapti. Using these names to apprehend the marks of the two dharmas and speak of these two kinds is nāma-prajñapti. Thus we know that the meanings of the three provisionalities are identical. The *Yingluo jing* also contains text on the three provisionalities. The *Pañcaviṃśati* says: "With conditions, thoughts arise; without conditions, thoughts do not arise." This is the meaning of "conditioned arising". The *Mahāparinirvāṇa-sūtra* says: "Just as in the rule of chanting, although there is destruction from moment to moment, one is nonetheless able to proceed from one Āgama to another Āgama; just as with eating and drinking, although there is destruction from moment to moment, one is nonetheless initially hungry and later satiated." This is the meaning of "continuity". The *Vimalakīrtinirdeśa* says: "Expounding the Dharma is without relativity, because a single thought-moment does not abide."