成唯識論了義燈 3.81

3.81

本疏問：如諸佛及因，五、八唯現量，應但三分。見分即得為第三果故？答：云此不然，內外定故。見分緣外，用亦外也，不得為緣內果。《要集》云：若內、外定，已轉依位見分，不應緣第三分，內外定故。今謂不爾，不障緣第三，但不親取，要變於相，相是外攝故，言緣外故。《論》自云前二是外。

The root commentary asks: In the case of the Buddhas as well as [sentient beings in] the causal stage, since the five [consciousnesses] and the eighth [consciousness] are solely direct perception, there should only be three parts, because the seeing part would thereby be able to serve as the third fruit? It answers: This is not so, because internal and external are determined. The seeing part cognises what is external and its function is also external, so it cannot serve as the fruit that cognises what is internal. The Yaoji says: If internal and external were determined, then in the state of the transformation of the basis (āśrayaparivṛtti), the seeing part should not cognise the third part, because internal and external would be determined. We now say that this is not so; it does not bar cognising the third part, but merely that it does not directly apprehend it, requiring the transformation into an image (nimitta), and since the image is subsumed under the external, it is spoken of as cognising the external. The treatise itself says that the former two are external.