[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大方廣佛華嚴經疏](https://indike.org/pramana/in.bauddha.taisho.1735) › 57.13 # 大方廣佛華嚴經疏 57.13 大方廣佛華嚴經疏 57.13 - **Language:** Classical Chinese ### [57.13](https://indike.org/pramana/in.bauddha.taisho.1735.57.13) 第二「見在林中」下見敬諮問中，先見、次敬、後問。見中三：先見身勝相。見在林者，行之初故。同佛相者，如說修行，順佛果故。於中七處平滿者，兩手、兩足、兩肩及項。言其身殊妙如淨居天者，準晉經，即師子上身相矣。上下端直如尼拘陀樹者，準晉經云其身圓滿如尼俱陀樹，此則但是一相。言諸相隨好者，上但列十四，故總結之。目視不瞬、圓光一尋復是二相，都列十六耳，餘至瞿波處釋。二「智慧」下明其心相。即止觀雙運，止過則沈、智過則舉，不沈不舉則正受現前，不智不愚則雙契中道。起念止觀皆成動轉，雙非再遣未離戲論，雖止觀雙運而無心寂照則一切皆息，為踐如來所行之道，隨所履道即是法門。三「無量」下明諸侍從，不無表法，恐繁不說。敬問可知。 > Second, from 'Seeing him in the forest' downwards, seeing, paying homage, and inquiring: first seeing, next paying homage, and then inquiring. In seeing, there are three: First, seeing the superior marks of his body. Seeing him in the forest is because it is the beginning of practice. Possessing marks identical to a buddha's is because cultivating in accord with what was taught conforms to the fruit of buddhahood. Therein, the seven places being flat and full refers to the two hands, two feet, two shoulders, and the neck. Saying that his body is extraordinarily wondrous like a Śuddhāvāsa deva: according to the Jin translation of the sūtra, this is the mark of a lion-like upper body. Being upright and straight above and below like a nyagrodha tree: according to the Jin translation of the sūtra, it says that his body is round and full like a nyagrodha tree; thus this is only a single mark. Saying 'all the marks and secondary characteristics': since only fourteen were listed above, this generally concludes them. Eyes that do not blink and a round halo of one fathom are another two marks; altogether sixteen are listed, and the rest will be explained at Gopā's section. Second, from 'Wisdom' downwards explains the marks of his mind. That is, the joint operation of śamatha and vipaśyanā: if calm is excessive, one sinks; if wisdom is excessive, one becomes excited; neither sinking nor excited, then right absorption appears before one; neither wise nor foolish, then one mutually accords with the middle way. Stirring a thought of calm and insight both become movement and change; double negation and further dismissal have not yet departed from conceptual proliferation; although śamatha and vipaśyanā operate jointly, having no mind in quiescence and illumination means that everything is quelled. To tread the path walked by the Tathāgata, wherever one treads is itself a Dharma door. Third, from 'Immeasurable' downwards explains his attendants; it is not without symbolic meaning for the Dharma, but fearing prolixity I do not explain it. Homage and inquiry can be understood. > — English (machine translation) (machine translation) - [Previous: 57.12](https://indike.org/pramana/in.bauddha.taisho.1735.57.12) - [Next: 57.14](https://indike.org/pramana/in.bauddha.taisho.1735.57.14) - [Up: 57](https://indike.org/pramana/in.bauddha.taisho.1735.57) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.57.13) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.57.13](https://indike.org/pramana/in.bauddha.taisho.1735.57.13) · Pramāṇa