金剛般若論會釋 1.77

1.77

天親論中依為破疑，生下經文，謂前所說不住行施是因深義，次說法身非有為相是果深義，因深果遠，義旨難知。未來像法欲滅之時，惡世眾生能生信不？於前好世正法之時，信不須疑，末法惡生，不信不惑，但問像法欲滅之時能生信不？信經時說，行十法行，非末法故，以有持戒、定、慧等行皆非勝故，故作此徵，末法更無有三學者，故不為問。彼論依文前說疑起，此論依因欲得言說法身而證得法身之本，當來流行於世，以生後經，故不相違。

In Vasubandhu's treatise, relying on breaking doubt, he introduces the subsequent sūtra text: the preceding explanation of practicing giving without abiding is the profound meaning of the cause; the subsequent explanation that the dharmakāya does not have conditioned marks is the profound meaning of the result. The cause being profound and the result remote, the principle and purport are difficult to comprehend. In the future, when the Semblance Dharma is about to perish, will sentient beings in the evil age be able to give rise to faith or not? In the earlier, good age of the True Dharma, there is no need to doubt faith; in the evil age of the Final Dharma, sentient beings do not believe and are not perplexed. He only asks whether they can give rise to faith when the Semblance Dharma is about to perish. The sūtra speaks of faith when practicing the ten dharmic practices; this is not the Final Dharma, because those possessing practices such as upholding precepts, concentration, and wisdom are all not superior, and hence this interrogation is made. In the Final Dharma, there are no longer any who possess the three trainings, so he does not ask about it. His treatise relies on the arising of doubt from the preceding text; this treatise relies on the desire to obtain the verbal dharmakāya as the basis for realizing and attaining the dharmakāya, so that it may circulate in the world in the future, in order to introduce the subsequent sūtra; thus there is no contradiction.