金剛般若經旨贊 1.30

1.30

上半顯降伏義。釋此經文。下半明斷諸疑。釋徵已下文。然准無著。乃至下文。皆答三問。若天親論。略答三問。下皆斷疑。所以如是兩論異者。修行之人。有二種障。既生取相。或復懷疑。由有疑故。不肯修行。由取相故。行非稱實。然經為斷。而起勝行。略答問而多斷疑。令離執而行稱真。廣答問而明正行。經文既有二意。論者各據一明。同契至真。共彰妙旨。天親前來。已答問訖下淨前義而斷法疑。

The first half reveals the meaning of subduing, explaining this sūtra text. The second half clarifies the severing of doubts, explaining the text from the inquiry downward. However, according to Asaṅga, all the way down to the later text answers the three questions. According to Vasubandhu’s commentary, it briefly answers the three questions, and everything below severs doubts. The reason the two treatises differ in this way is that practitioners have two kinds of obstacles: having generated mark-grasping, or conceiving doubt. Due to doubt, they are unwilling to practice; due to mark-grasping, their practice does not accord with reality. However, for the sūtra to sever [doubts] and give rise to supreme practice, it briefly answers the questions and mostly severs doubts; to cause them to depart from grasping and make their practice accord with the real, it broadly answers the questions and clarifies correct practice. Since the sūtra text has two intents, the commentators each rely on one to elucidate, equally tallying with ultimate reality and jointly revealing the wondrous purport. Vasubandhu previously finished answering the questions, and below purifies the previous meaning and severs doubts about dharma.