大乘百法明門論開宗義決 1.70

1.70

攝大乘論依前六識等者。無性論第四卷云。一身識。謂眼等五根。二身者識。謂五識所依意界。三受者識。謂第六識所依意界。此上三識以內六界為體。四彼所受識。謂外六塵。五彼能受識。謂六識界。六世識。謂似三時影現。七數識。謂似一等算數影現。八處識。謂似村等影現。九言說識。謂似見聞等言說相現。十自他差別識。謂即所起我我所執。十一善惡趣生死識。謂似五趣等相現。故十一識依於六識。根境識三而建立也。

Regarding 'The Mahāyānasaṃgraha bases [them] upon the first six consciousnesses', and so forth: the fourth fascicle of the commentary by Asvabhāva says: 'First, the consciousness of the body, which refers to the five sense faculties such as the eye. Second, the consciousness of the possessor of the body, which refers to the mind-element upon which the five consciousnesses rely. Third, the consciousness of the experiencer, which refers to the mind-element upon which the sixth consciousness relies. These three consciousnesses above take the six internal elements as their essence. Fourth, the consciousness of what is experienced by that, which refers to the six external dusts [sense objects]. Fifth, the consciousness of the experiencer of that, which refers to the six consciousness-elements. Sixth, the consciousness of time, which refers to the apparent manifestation of the three times. Seventh, the consciousness of number, which refers to the apparent manifestation of calculation such as one and so forth. Eighth, the consciousness of place, which refers to the apparent manifestation of villages and so forth. Ninth, the consciousness of linguistic convention, which refers to the appearance of forms of linguistic convention such as seeing, hearing, and so on. Tenth, the consciousness of the distinction between self and other, which refers to the grasping at self and what belongs to self that arises. Eleventh, the consciousness of transmigration in good and bad destinies, which refers to the appearance of forms such as the five destinies. Therefore, the eleven consciousnesses are established based upon the six consciousnesses, their faculties, objects, and consciousnesses—these three.'