維摩經玄疏 3.51

3.51

Second, as for detailed inquiry and close examination of their terms and meanings seeming unsuitable: among their four tenets, the *Abhidharma* clarifies that perceiving existence leads to realization, so one may grant causes and conditions as a tenet; but the three provisionalities are conventional truth, and perceiving conventional truth does not yet attain the Path, so how could one take provisional designation as a tenet? The *Tattvasiddhi-śāstra* clarifies that perceiving emptiness attains the Path, so why not make emptiness the tenet? Furthermore, the *Mahāprajñāpāramitopadeśa* clarifies that in the Tripiṭaka teaching there are three gates to attain the Path, and emptiness is the second gate—the gate of non-provisional designation. Moreover, the *Mahāprajñāpāramitopadeśa* rebukes the Vaipulya adherents for seizing upon the ten similes to say that all dharmas neither arise nor cease, thereby missing the intent of prajñā; how could illusory transformation be taken as the tenet of the untrue?