成唯識論演祕 3.427

3.427

詳曰：非但前二有多過失，即第三釋亦同前過，所以者何？如第八識任運而起，所變之境從實種生，名因緣變，即五轉識，一分第六，與五俱起。任運緣者，亦因修起，境實種生，何乃即判為分別變？故今依取疏第四也。

Detailed analysis: Not only do the former two interpretations have many faults, the third interpretation also shares the same faults. Why is this? Just as the eighth consciousness arises spontaneously, and the realm it transforms is produced from real seeds and is therefore called transformation by causal condition (hetupratyaya-pariṇāma), so also the five evolving consciousnesses and a portion of the sixth that arises together with the five, when cognizing spontaneously, also arise due to cultivation and their realms are produced from real seeds—why then should they immediately be judged to be transformation by conceptualization (vikalpa-pariṇāma)? Therefore, we now rely upon and adopt the Commentary's fourth [interpretation].