妙法蓮華經玄義 10.35

10.35

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).