法華文句記 1.91

1.91

計自然者有無中攝，亦有自然有無不攝，且從一途，故《中論》云：「從因緣生尚不可，況無因緣？」自然易破故但況之。但四計義通，若唯破外尚未離小，安會今經？且引論文成破惡義。若依今經尚破兼帶之惡，何獨外耶？

Those who posit spontaneity are subsumed under existence and non-existence; there is also spontaneity not subsumed under existence and non-existence. For the moment following one approach, the Madhyamaka-śāstra therefore states: "If arising from causes and conditions is still unacceptable, how much more so the absence of causes and conditions?" Spontaneity is easy to refute, so it is merely used as an a fortiori comparison. But the meaning of the four positions is general; if it only refutes non-Buddhists, it has not yet departed from the Hinayana; how could it converge with the present sūtra? For now, we cite the treatise's text to establish the meaning of destroying evil. If relying on the present sūtra, it even refutes the evil of concurrent inclusion; why only non-Buddhists?