法華文句記 10.123

10.123

三、諸教相違，云：一切諸經並在經末，如何此經獨在於斯？救曰：例同諸經違妨更甚，即如《大品》中間有〈累教品〉，經末復有〈囑累品〉，不可一切皆兩處安。如《大寶積》四十九會，會會皆有付囑之文，豈令諸經一切皆爾？如《金剛經》問名問持乃在經中，不可一切悉令居中。《法華》開權顯本授聲聞記，豈令一切悉皆顯實？不類之例其數不一。

Third, they claim a contradiction with various teachings, saying: All the other sūtras place it at the end of the sūtra; why does this sūtra alone have it here? I rebut this: Forcing it to be analogous to the other sūtras causes even greater contradictions and obstructions. For example, in the *Pañcaviṃśatisāhasrikā-prajñāpāramitā*, the "Entrusting the Teaching" chapter is in the middle, and at the end of the sūtra there is again an "Entrustment Chapter"; one cannot require that all [sūtras] place it in two locations. As in the forty-nine assemblies of the *Mahāratnakūṭa*, each and every assembly has an entrustment passage; could one require that all other sūtras do likewise? As in the *Diamond Sūtra*, asking the name and asking about upholding occur in the middle of the sūtra; one cannot require that all [sūtras] place them in the middle. The *Lotus Sūtra* opens the provisional and reveals the origin, conferring predictions upon the śrāvakas; could one require that all [sūtras] reveal the real? Cases that do not conform to each other are not just one.