成唯識論了義燈 7.294

7.294

釋轉識得智中，《大莊嚴論》轉第六識得成事智，轉五識得妙觀察智。此論相違，如何會釋？答：本有二解。一云《莊嚴》不依次說，非言轉六得成事智，故不相違。二、《疏》外別解云：《莊嚴論》中據第六識能作神通等諸成業，云得事智；五識因位麁不觀察，果位方能，云得觀察，故亦不違。無性兩釋，各隨一義，不違二論。然《佛地論》破轉五識得觀察智，云「說法斷疑非五識能」者，是破別師，非破《莊嚴》，如《理門論》破古因明言。諸師異釋，繁不具敘。

In explaining how one transforms the consciousnesses to obtain wisdom, the Mahāyānasūtrālaṃkāra states that transforming the sixth consciousness one obtains the All-Accomplishing Wisdom (kṛtyānuṣṭhāna-jñāna), and transforming the five consciousnesses one obtains the Wondrous Contemplative Wisdom (pratyavekṣaṇā-jñāna). This contradicts this Śāstra; how are they to be reconciled? Answer: originally there were two explanations. One says that the Alaṃkāra does not state them in sequential order, and does not mean that transforming the sixth yields the All-Accomplishing Wisdom, so there is no contradiction. Second, a separate explanation outside the Commentary (Shu) states: in the Alaṃkāra, based on the fact that the sixth consciousness can perform all accomplished deeds such as spiritual superknowledges, it says that one obtains the Wisdom of Accomplishing Deeds; the five consciousnesses in the causal stage are coarse and do not contemplate, but only in the resultant stage are they able to do so, hence it says one obtains the Contemplative Wisdom; therefore it also does not contradict. Asvabhāva's two explanations each follow one rationale, without contradicting either śāstra. However, when the Buddhabhūmi-śāstra refutes that transforming the five consciousnesses yields the Contemplative Wisdom, saying 'explaining the Dharma and severing doubt are not the capacity of the five consciousnesses,' it is refuting a different master, not refuting the Alaṃkāra, just as the Nyāyamukha refutes the statements of ancient Hetuvidyā. The divergent explanations of the masters are too numerous to recount in full.