般若波羅蜜多心經贊 1.91

1.91

四、所緣差別者，大圓鏡智，如《佛地論》，自有兩釋。一曰緣如，一曰通緣一切諸法。雖有兩說，後者為勝，《唯識》第十亦同彼說。若廣分別，具如《佛地》。平等性智，《佛地》、《唯識》皆有三釋，一曰但緣第八淨識，一曰但緣平等真如，一曰普緣真俗為境，具如二論。妙觀察智，緣一切境，無有諍論。成所作智，有其二說，一曰但緣五種現境，一曰遍緣三世諸法，後說為正，如彼二論。

Fourth, regarding differences in their objects of cognition (ālambana): concerning the great mirror wisdom, as in the Buddhabhūmy-upadeśa, there are naturally two explanations. One says that it takes suchness as its object; one says that it comprehensively takes all phenomena as its object. Although there are two explanations, the latter is superior, and fascicle ten of the Vijñaptimātratāsiddhi also agrees with that explanation. If explained extensively, it is fully as in the Buddhabhūm[y-upadeś]a. Regarding the equality wisdom, the Buddhabhūmi and the Vijñaptimātratāsiddhi both have three explanations: one says it only takes the eighth pure consciousness as its object; one says it only takes equal suchness as its object; one says it universally takes both the ultimate and the conventional as its sphere of cognition, fully as in the two treatises. The wondrous observing wisdom takes all cognitive spheres as its object, without any dispute. Regarding the wisdom that accomplishes what is to be done, there are two explanations: one says it only takes the five kinds of present cognitive spheres as its object; one says it universally takes the phenomena of the three times as its object; the latter explanation is correct, as in those two treatises.