般若波羅蜜多心經贊 1.92

1.92

五、現起差別者，依《佛地論》，大圓鏡智，金剛心時初得現起；平等性智相應心品，菩薩初地初現觀時，最初現行；妙觀察智相應心品，亦在初地，初現觀時，最初現行；成所作智，自有二釋，一曰初地已上皆得現行，一曰佛果方得現行，後說為正，廣如彼論。依《成唯識》，大圓鏡智自有兩釋，一曰金剛心時初得現起，一曰佛果方得現起，後說為正，餘如《佛地》。

Fifth, regarding differences in their manifest arising: according to the Buddhabhūmy-upadeśa, the great mirror wisdom first attains manifest arising at the time of the diamond-like mind (vajrasamādhi); the mental state associated with the equality wisdom initially becomes manifest at the initial clear observation (abhisamaya) of the bodhisattva's first bhūmi; the mental state associated with the wondrous observing wisdom also initially becomes manifest at the first bhūmi during the initial clear observation; regarding the wisdom that accomplishes what is to be done, there are naturally two explanations: one says it can become manifest from the first bhūmi upwards, and one says it only becomes manifest upon the fruit of buddhahood; the latter explanation is correct, extensively as in that treatise. According to the Vijñaptimātratāsiddhi, the great mirror wisdom naturally has two explanations: one says it first attains manifest arising at the time of the diamond-like mind, and one says it only attains manifest arising upon the fruit of buddhahood; the latter explanation is correct, and the rest is as in the Buddhabhūmi.