大毘盧遮那成佛經疏 20.32

20.32

次又辯其外相。略說其色，謂青白也，即是非白又非大黑，是吉祥色也。大本廣明，今但舉一隅耳。頭廣，謂如羅云，頂如傘蓋之類。然不太廣又不合小，要直豐纖得中而相具也。高頸，謂頸不太長又不太短。以要言之，脩直得中而不過甚也。額廣而嚴，亦謂極理太廣，又須具足端嚴之相也。鼻脩者，謂非太隆高非太卑平，當如金鋌之類也。略說身心堪為道器之相，如是之人乃堪傳習也。彼具相者，謂佛子，如是人當與之，慇懃攝受教之也，《瑜伽論》十地中說也。又勸囑必是堪繼傳者，當勤教授之，勿令失時也。

Next, their external physical marks are distinguished. Briefly speaking of their complexion, it is bluish-white; that is, neither white nor very black, an auspicious complexion. The large text explains this extensively; here only one aspect is mentioned. A 'broad head' means being like Rāhula, whose crown was like a parasol, and the like. However, it should not be too broad, nor should it be small; it must be straight, well-proportioned in fullness and slenderness, and complete in its marks. A 'high neck' means a neck that is neither too long nor too short. In short, it is straight and well-proportioned, not excessive. A 'broad and dignified forehead' also means that while extremely broad, it must also be endowed with a端严 (stately and dignified) appearance. A 'straight nose' means neither too high and prominent nor too low and flat, like a gold bar. Briefly, these are the physical and mental marks of being a vessel for the path; such a person is worthy to receive the transmission. 'Those endowed with marks' refers to the sons of the Buddha; to such persons one should give it, earnestly gathering and teaching them, as spoken of in the ten bhūmis of the *Yogācārabhūmi*. Furthermore, it urges and entrusts that if someone is truly capable of carrying on the transmission, one should diligently teach them, and not let the opportunity be lost.