瑜伽師地論略纂 10.51

10.51

論第三、解異熟果中，形色具足果，「謂乃至凡所發言，無不聽用」者，此如異熟中信言具足，何異？若此果依彼異熟而生，但依彼所生即是果，何必要有所屬？以形色端政故，人皆信用。又前信言中，於升稱等無差違故，所論升稱事無不信受；今以形色端政故，所說之法，人皆信受，故有不同，非即一言兩處明信。

Where the treatise, in third place, explains vipāka-fruits, regarding the fruit of perfection of bodily form, [it says:] "Namely, up to: whatever speech one issues, none is not listened to and adopted." How does this differ from the perfection of trustworthy speech under vipāka? If this fruit arises on the basis of that vipāka, simply being produced on its basis constitutes a fruit; why must it belong exclusively to one? Because bodily form is upright and handsome, everyone trusts and accepts it. Moreover, in the former trustworthy speech, because there is no discrepancy regarding measures and balances, the matters spoken of regarding measures and balances are universally trusted and accepted; whereas here, because bodily form is upright and handsome, the Dharma spoken is universally trusted and accepted by people. Thus there is a difference; it is not explaining trust in two places for the very same speech.