俱舍論記 3.8

3.8

「論曰至香味觸故」者，釋第一句。若具五根身即莊嚴，隨有所闕身便醜陋。身根必無總闕，言闕，據餘四根。或據少分名闕，如無手等。或餘四根亦有闕少分者，皆名醜陋。言「導養」者，眼見險避、耳聞險避，導養於身。身資段食方得增上，段食以香、味、觸為體。鼻嗅、舌甞、身覺，此三根於段食能受用故。身得增上名導養身。「生識等」，等取相應法。「不共事」，事謂色等事，五根別取故名不共。

Regarding [the passage] "The treatise says... because of fragrance, taste, and tangibles": this explains the first line [of verse]. If endowed with the five faculties, the body is adorned; whenever there is any lack, the body becomes ugly. For the body faculty, there is never a total lack; speaking of "lack" is based on the remaining four faculties. Or it is based on lacking a minor part, such as having no hands and so forth. Or the remaining four faculties may also lack a minor part; all such are called ugly. Regarding "guiding and nurturing": the eye sees dangers and avoids them, the ear hears dangers and avoids them; these guide and nurture the body. The body depends on material food to attain predominance; material food takes fragrance, taste, and tangibles as its essence. The nose smells, the tongue tastes, and the body feels; because these three faculties are capable of consuming material food, the body attains predominance; this is called nurturing the body. "Generating consciousness, etc.": "etc." includes associated mental factors. "Unshared objects": "objects" refers to visible forms and so forth; because the five faculties apprehend them separately, they are called unshared.