成唯識論述記 9.109

9.109

述曰：又五法中，相等前四，唯除真如。十一識者，一、身；二、身者；三、受者；四、彼所受；五、彼能受；六、世；七、數；八、處；九、言說；十、自他別；十一、善惡趣死生識。眼等五根名「身」；五識所依意界名「身者」；第六意識所依意界名「受者識」，此等三識以六內界為性。色等六塵名「彼所受」；六識界名「能受」；似三時影現名「世」；似一等算名「數」；似村等現名「處」；似見、聞等言說相現，說名「言說」；起我、我所執名「自他別」；似五趣等相現，名「善惡趣死生識」，此等門義如《攝論》說。此中既言身識、所受識、處識、言說識、善惡趣生死，合五識名依他起故，相分亦依他也。《瑜伽》七十二．三，《顯揚》十二、十六明五法，《攝論》第四明十一識及相、名等，彼皆說為依他起攝，故知二分非計所執，論言「等」者，等相識等色處等。

The Commentary states: Furthermore, among the five dharmas, the first four beginning with nimitta [are other-dependent], tathatā alone being excluded. The eleven consciousnesses are: 1. body; 2. embodied one; 3. experiencer; 4. that which is experienced by it; 5. that which experiences it; 6. time; 7. number; 8. place; 9. conventional expression; 10. distinction between self and other; 11. consciousness of death and birth in good and bad destinies. The five sense faculties, eye and so forth, are called 'body'; the mental element upon which the five consciousnesses rely is called 'embodied one'; the mental element upon which the sixth mental consciousness relies is called 'experiencer consciousness'; these three consciousnesses have the six internal elements as their nature. The six sensory objects, matter and so forth, are called 'that which is experienced by it'; the six consciousness elements are called 'that which experiences'; what appears as a shadow resembling the three periods of time is called 'time'; what resembles calculations such as one is called 'number'; what appears resembling villages and so forth is called 'place'; what appears resembling the marks of speech such as seeing and hearing is called 'conventional expression'; that which gives rise to grasping at self and what belongs to self is called 'distinction between self and other'; what appears resembling the signs of the five destinies and so forth is called 'consciousness of death and birth in good and bad destinies'. The meanings of these categories are as stated in the Mahāyānasaṃgraha. Here, since it states that the body-consciousness, the experienced-consciousness, the place-consciousness, the expression-consciousness, and the death-and-birth-in-good-and-bad-destinies-consciousness—a total of five consciousnesses—are called other-dependent, the nimitta-bhāga is also other-dependent. The Yogācārabhūmi, fascicles seventy-two and seventy-three, Prakaraṇāryavācā, fascicles twelve and sixteen, clarify the five dharmas; the Mahāyānasaṃgraha, fascicle four, clarifies the eleven consciousnesses as well as nimitta, nāma, and so forth; there they are all said to be subsumed under the other-dependent. Hence one knows that the two parts are not the imagined nature. When the treatise says 'and so forth', it refers to the consciousness of nimitta and so forth, the matter-places, and so on.