成唯識論了義燈 1.109

1.109

釋我謂有情命者等，具如《樞要》。十種生中，一生云何？謂胎、卵二生。初託生時（謂初入胎），等生云何？（謂住胎卵內）趣生，謂從彼出（謂出胎卵）。《樞要》我差別有十七，今又加之。《大莊嚴論》第十一云：「見者、聞者、覺者、識者、食者、知者、說者、作者。」此雖說八。見者、知者、作者，與前說同。聞、覺、識、食、說者五別。前十七上，更加此五，有二十二。雖未見文，准《大般若》等。既有使作、使受者等，加使聞者等，成二十七，理亦不違。

The explanation of self as sattva, jīva, and so forth is fully set forth in the Chuyao. Among the ten kinds of birth, what is 'one birth' (yisheng)? It refers to birth from the womb and birth from an egg, when first taking up life (meaning first entering the womb). What is 'equal birth' (dengsheng)? (Meaning dwelling within the womb or egg.) 'Proceeding birth' (qusheng) means emerging from them (meaning emerging from the womb or egg). The Chuyao lists seventeen varieties of self; now we further add to them. The Mahāyānasūtrālaṅkāra, fascicle 11, says: 'The seer, hearer, perceiver, knower, consumer, cogniser, speaker, and agent.' Although this speaks of eight, the seer, cogniser, and agent are the same as previously stated. The five of hearer, perceiver, knower, consumer, and speaker are different. Adding these five onto the previous seventeen makes twenty-two. Although no text has yet been seen, in accord with the Mahāprajñāpāramitā and so forth, since there are 'the cause of action', 'the cause of experiencing', and so forth, adding 'the cause of hearing' and so on makes twenty-seven, which does not contradict reason either.