成唯識論述記 3.141

3.141

述曰：身者諸大造等合聚名「身」，或依止名「身」，即一形之總稱。以根微細，不言於根，但言緣身；恐無根色以別根為首，標其總身，即顯本識緣彼五根、扶根色盡。總身之中有別根故，名「有根身」。又成身者，以根為主，身是通名，以主標首，為稱於身名「有根身」。根通五根，唯自身者，「依處」即是諸扶根，五處不可以聲，《對法》第五說：非執受故，唯為外境緣，然實亦內緣。又緣他五境等，即非執受，如外境故。此中有量，准作可知。

The Commentary states: 'Body' means the aggregation of the great elements and their derivatives, or 'body' means that which serves as a support; it is the collective name for the single bodily form. Because the sense faculties are subtle, it does not speak of the faculties alone, but only says that it cognizes the body; fearing that it might be matter lacking faculties, it takes the distinct faculties as the primary designation and marks the total body, thereby showing that the fundamental consciousness cognizes those five faculties and the physical supports of the faculties in their entirety. Because within the total body there are distinct faculties, it is called 'the body endowed with sense faculties'. Furthermore, what constitutes the body has the faculties as primary; 'body' is a general name, so by placing the primary at the head, in designating the body it is called 'the body endowed with sense faculties'. 'Faculties' pervades all five faculties, belonging exclusively to one's own body. 'Supports' are the physical supports of the faculties, the five sense fields; sound cannot be included because Chapter Five of the Abhidharma-samuccaya-vyākhyā states that it is not an object of appropriation, being cognized solely as an external object, yet in reality it is also an internal object. Moreover, cognizing the five sense fields of others is not an object of appropriation, just like external objects. In this there are formal arguments (pramāṇa), which can be known by applying this standard.