金剛般若論會釋 1.86

1.86

「《法華經》說，於惡時中行十法行，行於法等，當知此人是大菩薩發願生，此豈《法華經》勝此《般若》？彼願生持，此實生持耶？」答：「此論像季，彼論末法。又此同彼願生，彼同於此實作，俱出末法、像季二時，互影顯故，兩經無別，俱深妙故。又此說一念淨信，彼說廣能受、持，若持一句，二俱實生；若能廣持，兩俱願生。又此經直深實作，彼經曲深願生，亦不相違。」

"The Lotus Sūtra says that one who in an evil time practices the ten dharmic practices, practicing in accordance with the Dharma and so forth—one should know that this person is a great bodhisattva who generates an aspiration to be born. Could it be that the Lotus Sūtra is superior to this Prajñā, in that the former upholds by born through aspiration, whereas the latter upholds by being genuinely born?" The answer is: "This treatise discusses the end of the semblance [Dharma], whereas that one discusses the final Dharma [age]. Furthermore, this [text] is identical to that one in being born through aspiration, and that one is identical to this one in genuinely practicing; both emerge in the two times of the final Dharma and semblance [Dharma] age, reflecting and illuminating each other. Thus the two sūtras do not differ, both being profound and wonderful. Furthermore, this text speaks of a single moment of pure faith, while that one speaks of broadly being able to accept and uphold: if one upholds a single phrase, both are genuinely born; if one can broadly uphold, both are born through aspiration. Moreover, this sūtra directly and profoundly speaks of genuine practice, whereas that sūtra roundaboutly and profoundly speaks of being born through aspiration; thus they do not contradict each other either."