法華文句記 7.99

7.99

一家明義多處說之，無煩廣辯，欲重論者更述大猷，判味同時而有部異，約理名別咸歸常住，約機彼稱捃拾，約法彼存三權，論意彼帶律儀，語證彼兼小果，受益彼無廣記，說時長短永殊，譚常過未不同，論譬大陣餘黨，現瑞表彰各別，破執難易不同，領解近遠迹乖，述成被根不等，用治生死不同，付囑有下有此，得十六意準此略知。事異意同不可失旨，失斯同異講授殊難，豈唯兩經，餘亦不易。

The doctrines of our lineage are explained in many places; there is no need for an extensive debate. For those wishing to discuss it again, I shall further state the broad guidelines: judging by the flavors they are simultaneous, yet they differ in their texts; regarding principle, their names are distinct, yet both return to eternal abiding; regarding capacity, that one is called gleaning; regarding Dharma, that one retains the three provisionals; in terms of intent, that one includes the disciplinary rules; in terms of realization, that one incorporates the lesser fruits; in terms of benefit received, that one lacks extensive predictions; their preaching periods differ eternally in length; their discourses on the permanent differ regarding past and future; in terms of similes, that one is the remnants of a great army; their manifesting of auspicious omens are individually distinct; the difficulty of breaking attachments differs; the near and far traces of acknowledgment and understanding diverge; the confirming endorsements of the faculties addressed are unequal; their application in remedying birth and death differs; the entrustments have what is below and what is here. If one grasps these sixteen intents, they may be understood briefly by this standard. Their matters differ but their intent is identical; one must not lose sight of the purport. If one loses these similarities and differences, lecturing and teaching become exceedingly difficult; how could it be only these two sūtras? The others are also not easy.