瑜伽師地論略纂 15.85

15.85

論云「諸相、隨好，舌根及四根依處所攝」者，謂得上味相，是舌根相好。餘但四根依處，謂身毛上靡、一孔一毛、千輻輪相，是身根依處；馬王藏相，男根依處；目紺青色，眼根依處；舌覆面門、廣長，舌根依處。　十力以慧、具知二根為體。此中准無畏，五根並得體，此據強勝為論。如言如來十智力故，慧強也，偏舉。四無畏，五根無強弱故，皆以為體。　三種念住，謂以三善根，謂無貪，於欽仰者生故；無嗔，於謗者生故；無癡，或通或局，唯於處中者生故。

The treatise says: 'The major marks and minor characteristics are subsumed by the tongue faculty and the supports of four faculties': attaining the mark of supreme taste is the mark of the tongue faculty. The rest are merely the supports of four faculties: body hair curling upward, one hair per pore, and the thousand-spoked wheel mark are the supports of the body faculty; the retracted sheath mark is the support of the male faculty; dark-blue eyes are the support of the eye faculty; and the tongue covering the face and being broad and long is the support of the tongue faculty. The ten powers have the prajñā faculty and the faculty of full knowledge as their essence. Here, following the model of the grounds of fearlessness, all five faculties constitute their essence; this is discussed in terms of predominance. As in the statement 'the Tathāgata's ten knowledge-powers', prajñā is predominant, so it is singled out. In the four grounds of fearlessness, the five faculties have no difference in strength, so all constitute their essence. The three smṛtyupasthānas are based on the three wholesome roots: non-greed arises toward those who revere [the Buddha]; non-hatred arises toward those who slander [him]; and non-delusion, being either general or restricted, arises solely toward those who are neutral.