瑜伽論記 16.316

16.316

六、明百四十不共佛法與二十二根相攝通塞。言諸相隨好，舌根及四根依處攝等者，如來雖有三十二相八十隨好，與二十二根相攝，但是一根所謂舌根，謂說如來得上味相，目紺青色。約彼眼根取扶根塵，馬陰藏相，即約男根取扶根塵，出舌覆面遍大千界等，取彼舌根扶根之塵，如說頂上肉髻，眉間白毫，足下安平，臆如師子，垂手過膝，七處圓滿，足踉趺高如鹿王膞，身毛上靡，一孔一毛，有千輻輪，皮膚金色等，并舉身根取扶根塵，隨好依相。是故相好雖復眾多，但是舌根及以四根依處所攝。

Sixth, explaining the mutual inclusion and non-inclusion between the one hundred and forty unshared qualities of a Buddha and the twenty-two faculties. As for stating that 'the primary marks and secondary signs are subsumed by the tongue faculty and the physical bases of the four faculties, etc.': although the Tathāgata possesses the thirty-two primary marks and eighty secondary signs, when considering their mutual subsumption with the twenty-two faculties, they are only a single faculty, namely the tongue faculty—meaning it is said that the Tathāgata's mark of experiencing supreme taste [is of the tongue faculty]. The dark blue color of the eyes is taken as the physical matter supporting the visual faculty in reference to that eye faculty; the mark of the retracted privities is taken as the physical matter supporting the faculty in reference to the male faculty; sticking out the tongue to cover the face and pervading the great thousandfold world, etc., is taken as the physical matter supporting that tongue faculty; as when stating the fleshy protuberance upon the crown, the white curl between the eyebrows, flat and level soles, a lion-like chest, arms hanging past the knees, the seven rounded places, high ankles and calves like an antelope king's, hair of the body curving upward, one hair per pore, the thousand-spoked wheel, golden skin, and so forth, which all refer to the bodily faculty, taking the physical matter supporting the faculties. The secondary signs depend upon the primary marks. Therefore, although the marks and signs are numerous, they are subsumed only by the tongue faculty and the physical bases of the four faculties.