妙法蓮華經玄義 10.35

10.35

次難四宗者，謂因緣宗，指阿毘曇六因四緣。若爾，《成論》亦明三因四緣，一切諸法皆為因緣所成，因緣語通，何獨在毘曇？又因緣宗異假名宗，故《成論》云：「見有四諦，是調心法，不能得道。」既立因緣宗，得何等道？若得小乘道，則與假名宗同，何須別立？若得大乘道，即與圓常等同，何須別立？今別以為宗，應別判一道（云云）。

Next, I critique the four tenets: the causal condition tenet refers to the six causes and four conditions of the Abhidharma. If so, the Tattvasiddhi-śāstra also clarifies three causes and four conditions, and all dharmas are formed by causes and conditions; the term 'causes and conditions' is general, so why restrict it exclusively to the Abhidharma? Furthermore, the causal condition tenet differs from the nominal designation tenet, and therefore the Tattvasiddhi-śāstra says: 'Perceiving existence through the four truths is a method for taming the mind; it cannot attain the way.' Having established the causal condition tenet, what sort of way is attained? If it attains the Hīnayāna way, it is identical to the nominal designation tenet, so why establish it separately? If it attains the Mahāyāna way, it is identical to the perfect and eternal [tenets], so why establish it separately? Now that it is taken separately as a tenet, a distinct way ought to be assigned to it (and so forth).