成唯識論述記 10.496

10.496

述曰：第四，轉何識得何智門。八、七、六、五等如次而得。無性菩薩及《莊嚴論》說，且觀智轉五識等，此中唯轉第六識得。《佛地論》中有二師說，彼非次故，說法斷疑非五用故，廣如佛地，不能繁引，與此無違。轉識得智所以，此中有二復次，初釋可解，第二釋中，識是分別有漏位，強智為決斷無漏位勝，轉強得強，故言得智。此中因解捨識得智，因更成名智所由。

The Commentary states: Fourth, the section on transforming which consciousness to obtain which wisdom. They are obtained in order from the eighth, seventh, sixth, and [first] five [consciousnesses]. Bodhisattva Asvabhāva and the Mahāyāna-sūtrālaṃkāra say that the observation wisdom provisionally transforms the five consciousnesses, etc., whereas here it is obtained solely by transforming the sixth consciousness. In the Buddhabhūmi-śāstra there are the explanations of two masters; their [order] is not in sequence, for expounding the Dharma and resolving doubts are not functions of the five [consciousnesses], as explained at length in the Buddhabhūmi, which cannot be cited in detail, but there is no contradiction with this. As for the reason why transforming consciousness yields wisdom, here there are two subsequent explanations. The first explanation can be understood; in the second explanation, consciousness is conceptualization and is strong in the tainted stage, while wisdom is decisive comprehension and is supreme in the taint-free stage; transforming the strong yields the strong, hence it is called 'obtaining wisdom'. Here, in explaining the abandonment of consciousness to obtain wisdom, the reason for naming it wisdom is further established.