法華文句記 1.100

1.100

次、「若釋」下，判同異。先明去取；次「當知」下，正判。所言「他」者，即他部也。於前四味唯除鹿苑顯露無圓。所言「同」者，但云今圓同彼圓故，應云兼帶復成異也。又言「異」者，彼無久本，諸經亦有體用等本迹，名同體異，從體異邊故云異也。應知亦可通用四釋，但知諸經無久遠本義則可矣。「云云」者，此之四釋對於部教關涉處多，故因緣等四望於前經，各有施開兼帶等別，故所傳亦別。

Next, from 'If one explains' onward, he judges similarities and differences. First he explains what is accepted and rejected; next, from 'One should know' onward, he makes the definitive judgment. What is called 'other' refers to other sections. Among the previous four flavors, only Deer Park lacks the open disclosure of the perfect [teaching]. What is called 'similar' simply means that the present perfect is identical to that perfect; thus it should be said that by being mixed and concomitant it again forms a difference. Furthermore, as for the statement 'different', those [other texts] lack the remote origin; the various sūtras also have origin and traces in terms of essence and function, where the names are identical but the essences differ, and from the aspect of the difference in essence it is termed 'different'. One should know that the four explanations can also be applied generally; it is sufficient merely to understand that the various sūtras lack the meaning of the remote origin. As for 'and so on', because these four explanations involve many intersections with the sections and teachings, the four—such as conditioning—when viewed in comparison to earlier sūtras, each have differences in establishment, opening, mixing, concomitance, and so forth; hence what they transmit is also different.