瑜伽論記 9.26

9.26

景師解，今第二中由形色具足，故發言故發言他用是形色具足家果。基師云：若此果依彼異熟而生，但依彼所生即是果，何必要有所屬，以形色端正故人皆信用，又前信中於斗稱等無差違，故所論斗稱事無不信受，今以形色端正故所說之法人皆信受，故有不同，非即一言兩處明信。基又解：自在具足中云：能以布施攝諸眾生等言者。

Master Jing explains: In this second case now, it is due to endowment with bodily form and complexion that when one speaks, others accept it, which is the fruit belonging to endowment with bodily form and complexion. Master Ji says: If this fruit is generated based on that maturation, whatever is generated based on it is precisely the fruit; why must it have a particular affiliation? Because of being upright and handsome in form and complexion, all people trust and accept them. Furthermore, in the earlier section on credibility, one does not cheat regarding measures, scales, and the like, and therefore whatever one speaks regarding measures and scales is inevitably trusted and accepted; now, because of uprightness in form and complexion, whatever Dharma one speaks is trusted and accepted by everyone. Thus there is a difference; it is not that a single matter of speech is explained as credibility in two places. Ji further explains regarding the statement under endowment with sovereignty, 'able through giving to gather in sentient beings,' and so forth.