1Thus have I heard.[n.939] This Sutta may seem the most uninteresting and unedifying of the entire Nikāya. Yet, properly considered, it has its interest, first, as an example of the forms Buddhist propaganda was perhaps sometimes obliged to assume, and also from the point of view of iconography, as some of the marks came to be depicted in images of the Buddha: the great reclining Buddha-figure in Wat Pho in Bangkok is a well-known example. RD has a wide-ranging introduction tracing the possible origins of such marks, which clearly must have been important in the minds of influential Brahmins in the time of the Buddha (see, e.g. DN 3). However, later Brahmin tradition has preserved very little about them. Certainly, many of them seem quite arbitrary and even difficult to distinguish clearly. Nevertheless, there are more traces of their influence in later Buddhist writing (and, as observed, iconography) than RD is anxious to admit, and there are even 'eighty minor marks' mentioned in addition to the thirty-two major ones here listed. Both lists, major and minor, are found in the Dharma-Samigraha (ed. Kenjiu Kasawara and F. Max Müller, 1885, rep. Delhi 1981), carefully collated with the lists as they occur in the present Sutta and elsewhere. RD remarks that 'most of the marks are so absurd, considered as marks of any human, that they are probably mythological in origin, and three or four seem to be solar.' He adds that 'our Suttanta seems gravely ironical in the contrast it makes between the absurdity of the marks and the beauty of the ethical qualities they are supposed, in the Suttanta, to mean.' But it must be added that, however absurdly as regards the details, they are intended to show the relation between action and karmic result, and they could have been used pedagogically to inculcate this lesson. Scholars are agreed on the fairly obvious fact that this is one of the latest texts in the Nikaya, and this is even hinted at in the commentary itself. The verses, ascribed to Ananda, show an exceptionally wide variety of metres, but all of late types. It is possible that someone tried to give this unpromising material some literary grace by dexterous versification. I considered trying to reproduce the different metrical forms in translation, but decided this was beyond my powers. Perhaps some other translator will attempt this one day. Once the Lord was staying at Sāvatthī, in Jetavana, Anathapindikaʹs park. 'Monks!' he said, and the monks replied: 'Lord.' The Lord said:

1Evaṁ me sutaṁ—​ ekaṁ samayaṁ bhagavā sāvatthiyaṁ viharati jetavane anātha­piṇḍi­kassa ārāme. Tatra kho bhagavā bhikkhū āmantesi: "bhikkhavo"ti. " Bhaddante"ti te bhikkhū bhagavato paccassosuṁ. Bhagavā etadavoca:

2'There are, monks, these thirty-two marks peculiar to a Great Man,[n.940] Mahāpurisa. Though a 'Great Man', endowed with very special qualities, the Buddha as born on earth is still a man. Cf. n.892. and for that Great Man who possesses them, only two careers are open. If he lives the household life, he will become a ruler, a wheel-turning righteous monarch of the law, conqueror of the four quarters, who has established the security of his realm and is possessed of the seven treasures. These are: the Wheel Treasure, the Elephant Treasure, the Horse Treasure, the Jewel Treasure, the Woman Treasure, the Householder Treasure, and, as seventh, the Counsellor Treasure. He has more than a thousand sons who are heroes, of heroic stature, conquerors of the hostile army. He dwells having conquered this sea-girt land without stick or sword, by the law. But if he goes forth from the household life into homelessness, he will become an Arahant, a fully-enlightened Buddha, who has drawn back the veil from the world.

2"Dvattiṁsimāni, bhikkhave, mahāpurisassa mahā­puri­sa­lak­kha­ṇāni, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā. Sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī jana­padat­thāva­riyap­patto satta­ratana­saman­nā­gato. Tassimāni satta ratanāni bhavanti; seyyathidaṁ—cakkaratanaṁ hatthiratanaṁ assaratanaṁ maṇiratanaṁ itthiratanaṁ gaha­pati­ratanaṁ pari­ṇāya­ka­ratana­meva sattamaṁ. Parosahassaṁ kho panassa puttā bhavanti sūrā vīraṅgarūpā para­se­nappa­maddanā. So imaṁ pathaviṁ sāgara­pariyan­taṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. Sace kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho lokevivaṭṭacchado.

3'And what are these thirty-two marks?

3Katamāni ca tāni, bhikkhave, dvattiṁsa mahāpurisassa mahā­puri­sa­lak­kha­ṇāni, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā? Sace agāraṁ ajjhāvasati, rājā hoti cakkavattī … pe … sace kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭṭacchado.

4He has feet with level tread.[n.941] This appears to mean flat feet! See RD's notes to DN 14.32. This is one of the marks of a Great Man.

4Idha, bhikkhave, mahāpuriso ­suppatiṭ­ṭhita­pādo hoti. Yampi, bhikkhave, mahāpuriso ­suppatiṭ­ṭhita­pādo hoti, idampi, bhikkhave, mahāpurisassa mahā­puri­sa­lak­kha­ṇaṁ bhavati.

5On the soles of his feet are wheels with a thousand spokes, complete with felloe and hub.

5Puna caparaṁ, bhikkhave, mahāpurisassa heṭ­ṭhāpāda­ta­lesu cakkāni jātāni honti sahassārāni sanemikāni sanābhikāni sabbā­kāra­pari­pūrāni. Yampi, bhikkhave, mahāpurisassa heṭ­ṭhāpāda­ta­lesu cakkāni jātāni honti sahassārāni sanemikāni sanābhikāni sabbā­kāra­pari­pūrāni, idampi, bhikkhave, mahāpurisassa mahā­puri­sa­lak­kha­ṇaṁ bhavati.

6He has projecting heels. (4) He has long fingers and toes.[n.942] (5) He has soft and tender hands and feet. (6) His hands and feet are net-like.[n.943] Or reticulated. (7) He has high-raised ankles.[n.944] Or with the ankle half-way up the calf. (8) His legs are like an antelope’s. (9) Standing and without bending, he can touch and rub his knees with either hand. (10) His male organs are enclosed in a sheath. (11) His complexion is bright, the colour of gold. (12) His skin is delicate and so smooth that no dust can adhere to his body. (13) His body-hairs are separate, one to each pore. (14) His body-hairs grow upwards, each one bluish-black like collyrium,[n.945] 945 Used as a cosmetic. curling in rings to the right. (15) His body is divinely straight.[n.946] Like Brahmā. (16) He has the seven convex surfaces.[n.947] The backs of the four limbs, the shoulders and the trunk are well-rounded (RD). (17) The front part of his body is like a lion’s. (18) There is no hollow between his shoulders. (19) He is proportioned like a banyan-tree: the height of his body is the same as the span of his outstretched arms, and conversely. (20) His bust is evenly rounded. (21) He has a perfect sense of taste.[n.948] Explained below. It is hard to know how Pokkharasati (DN 3) observed this! (22) He has jaws like a lion’s. (23) He has forty teeth. (24) His teeth are even. (25) There are no spaces between his teeth. (26) His canine teeth are very bright. (27) His tongue is very long. (28) He has a Brahmā-like voice, like that of the karavīka-bird. (29) His eyes are deep blue. (30) He has eyelashes like a cow’s. (31) The hair[n.949] Or a hairy mole. between his eyes is white and soft like cotton-down.

6Puna caparaṁ, bhikkhave, mahāpuriso āyatapaṇhi hoti … pe … dīghaṅguli hoti … muduta­luna­hattha­pādo hoti … jālahatthapādo hoti … ussaṅkhapādo hoti … eṇijaṅgho hoti … ṭhitakova anonamanto ubhohi pāṇitalehi jaṇṇukāni parimasati parimajjati … koso­hi­ta­vattha­guyho hoti … suvaṇṇavaṇṇo hoti kañ­cana­sanni­bhat­taco … sukhumacchavi hoti, sukhumattā chaviyā rajojallaṁ kāye na upalimpati … ekekalomo hoti, ekekāni lomāni lomakūpesu jātāni … uddhaggalomo hoti, uddhaggāni lomāni jātāni nīlāni añjanavaṇṇāni kuṇḍalāvaṭṭāni­dak­khi­ṇā­vaṭṭa­kajā­tāni … brahmujugatto hoti … sattussado hoti … sīha­pub­baddha­kāyo hoti … citantaraṁso hoti … nigrodha­parimaṇ­ḍalo hoti, yāvatakvassa kāyo tāvatakvassa byāmo yāvatakvassa byāmo tāvatakvassa kāyo … sama­vaṭ­ṭak­khan­dho hoti … rasaggasaggī hoti … sīhahanu hoti … cattālīsadanto hoti … samadanto hoti … aviraḷadanto hoti … susukkadāṭho hoti … pahūtajivho hoti … brahmassaro hoti karavīkabhāṇī … abhinīlanetto hoti … gopakhumo hoti … uṇṇā bhamukantare jātā hoti, odātā mudu­tū­lasanni­bhā. Yampi, bhikkhave, mahāpurisassa uṇṇā bhamukantare jātā hoti, odātā mudu­tū­lasanni­bhā, idampi, bhikkhave, mahāpurisassa mahā­puri­sa­lak­kha­ṇaṁ bhavati.

7(32) His head is like a royal turban.[n.950] Uṇhīsa (Skt. uṣnīṣa), represented iconographically by a protuberance on the top of the head. Incidentally, the elongated ear-lobes commonly seen in Buddha-images do not figure in the list. This is one of the marks of a Great Man. This is one of the marks of a Great Man.

7Puna caparaṁ, bhikkhave, mahāpuriso uṇhīsasīso hoti. Yampi, bhikkhave, mahāpuriso uṇhīsasīso hoti, idampi, bhikkhave, mahāpurisassa mahā­puri­sa­lak­kha­ṇaṁ bhavati.

8'These, monks, are the thirty-two marks peculiar to a Great Man, and for that Great Man who possesses them only two courses are open…

8Imāni kho tāni, bhikkhave, dvattiṁsa mahāpurisassa mahā­puri­sa­lak­kha­ṇāni, yehi samannāgatassa mahāpurisassa dveva gatiyo bhavanti anaññā. Sace agāraṁ ajjhāvasati, rājā hoti cakkavattī … pe … sace kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭṭacchado.

9And sages of other communions[n.951] This provides the excuse for listing them here. know these thirty-two marks, but they do not know the karmic reasons for the gaining of them.

9Imāni kho, bhikkhave, dvattiṁsa mahāpurisassa mahā­puri­sa­lak­kha­ṇāni bāhirakāpi isayo dhārenti, no ca kho te jānanti: 'imassa kammassa kaṭattā idaṁ lakkhaṇaṁ paṭilabhatī'ti.

Graceful Tread

1. ­Suppatiṭ­ṭhita­pādatā­lak­kha­ṇaṁ

10'Monks, in whatever former life, former existence or dwelling-place the Tathagata, being born a human being, undertook mighty deeds to good purpose, unwavering in good conduct of body, speech and thought, in generosity, self-discipline, observance of the fast-day, in honouring parents, ascetics and Brahmins and the head of the clan, and in other highly meritorious acts; by performing that kamma, heaping it up, lavishly and abundantly, at the breaking-up of the body after death he was reborn in a happy state, in a heavenly world, where he was endowed beyond other devas in ten respects: in length of heavenly life, beauty, happiness, splendour, influence, and in heavenly sights, sounds, smells, tastes and contacts. Falling away from there and coming to be reborn here on earth, he acquired this mark of the Great Man: feet with level tread, so that he places his foot evenly on the ground, lifts it evenly, and touches the ground evenly with the entire sole.

10Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno daḷhasamādāno ahosi kusalesu dhammesu, avatthi­ta­sa­mādāno kāyasucarite vacīsucarite manosucarite dānasaṁvibhāge sīlasamādāne uposathupavāse matteyyatāya petteyyatāya sāmaññatāya brahmaññatāya kule jeṭṭhā­pacāyi­tāya aññata­rañ­ñata­resu ca adhikusalesu dhammesu. So tassa kammassa kaṭattā upacitattā ussannattā vipulattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. So tattha aññe deve dasahi ṭhānehi adhiggaṇhāti dibbena āyunā dibbena vaṇṇena dibbena sukhena dibbena yasena dibbena ādhipateyyena dibbehi rūpehi dibbehi saddehi dibbehi gandhehi dibbehi rasehi dibbehi phoṭṭhabbehi. So tato cuto itthattaṁ āgato samāno imaṁ mahā­puri­sa­lak­kha­ṇaṁ paṭilabhati. ­Suppatiṭ­ṭhita­pādo hoti. Samaṁ pādaṁ bhūmiyaṁ nikkhipati, samaṁ uddharati, samaṁ sabbāvantehi pādatalehi bhūmiṁ phusati.

11'Being endowed with this mark, if he keeps to the household life, he will become a wheel-turning monarch…Conquering without stick or sword, but by justice, he rules over this earth as far as its ocean-boundaries, a land open, uninfested by brigands, free from jungle, powerful, prosperous, happy and free from perils. As a ruler, how does he benefit? He cannot be impeded by any human foe with ill-intent. That is his benefit as a ruler. And if he goes forth into homelessness, he will become a fully-enlightened Buddha … As such, how does he benefit? He has a large retinue: he is surrounded by monks, nuns, male and female lay-followers, devas and humans, asuras, nāgas and gandhabbas. That is his benefit as a Buddha.’ This was what the Lord declared.

11So tena lakkhaṇena samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī jana­padat­thāva­riyap­patto satta­ratana­saman­nā­gato. Tassimāni satta ratanāni bhavanti; seyyathidaṁ— cakkaratanaṁ hatthiratanaṁ assaratanaṁ maṇiratanaṁ itthiratanaṁ gaha­pati­ratanaṁ pari­ṇāya­ka­ratana­meva sattamaṁ. Parosahassaṁ kho panassa puttā bhavanti sūrā vīraṅgarūpā para­se­nappa­maddanā. So imaṁ pathaviṁ sāgara­pariyan­taṁ akhila­ma­nimitta­ma­kaṇṭa­kaṁ iddhaṁ phītaṁ khemaṁ sivaṁ nirabbudaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. Rājā samāno kiṁ labhati? Akkhambhiyo hoti kenaci manussabhūtena paccatthikena paccāmittena. Rājā samāno idaṁ labhati. Sace kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭṭacchado. Buddho samāno kiṁ labhati? Akkhambhiyo hoti abbhantarehi vā bāhirehi vā paccatthikehi paccāmittehi rāgena vā dosena vā mohena vā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ. Buddho samāno idaṁ labhati". Etamatthaṁ bhagavā avoca.

12About this it was said:

12Tatthetaṁ vuccati: 

Footprint of a Wheel

2. Pāda­tala­cakka­lak­kha­ṇaṁ

18'Monks, in whatever former life … the Tathagata, being born a human being, lived for the happiness of the many, as a dispeller of fright and terror, provider of lawful protection and shelter, and supplying all necessities, by performing that kamma, … was reborn in a happy state, a heavenly world… Falling away from there and coming to be reborn here on earth, he acquired this mark of the Great Man: on the soles of his feet are wheels of a thousand spokes, complete with felloe and hub.

18"Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno bahujanassa sukhāvaho ahosi, ubbega­uttāsa­bhayaṁ apanuditā, dhammikañca ­rak­khā­varaṇa­guttiṁ saṁvidhātā, saparivārañca dānaṁ adāsi. So tassa kammassa kaṭattā upacitattā ussannattā vipulattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati … pe … so tato cuto itthattaṁ āgato samāno imaṁ mahā­puri­sa­lak­kha­ṇaṁ paṭilabhati. Heṭ­ṭhāpāda­ta­lesu cakkāni jātāni honti sahassārāni sanemikāni sanābhikāni sabbā­kāra­pari­pūrāni suvibhat­tan­tarāni.

19'Being endowed with this mark, if he keeps to the household life, he will become a wheel-turning monarch … As a ruler, how does he benefit? He has a great retinue: he is surrounded by Brahmin householders, citizens and villagers, treasurers, guards, doorkeepers, ministers, tributary kings, tenants-in-chief, and pages. That is his benefit as a ruler. And if he goes forth into homelessness, he will become a fully-enlightened Buddha…As such, how does he benefit? He has a large retinue: he is surrounded by monks, nuns, male and female lay-followers, devas and humans, asuras,[n.952] See n.512. nāgas and gandhabbas.[n.953] See n.524. That is his benefit as a Buddha.' This was what the Lord declared.

19So tena lakkhaṇena samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī … pe … rājā samāno kiṁ labhati? Mahāparivāro hoti; mahāssa honti parivārā brāhma­ṇa­gaha­patikā negamajānapadā gaṇaka­mahā­mattā anīkaṭṭhā dovārikā amaccā pārisajjā rājāno bhogiyā kumārā. Rājā samāno idaṁ labhati. Sace kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭṭacchado. Buddho samāno kiṁ labhati? Mahāparivāro hoti; mahāssa honti parivārā bhikkhū bhikkhuniyo upāsakā upāsikāyo devā manussā asurā nāgā gandhabbā. Buddho samāno idaṁ labhati". Etamatthaṁ bhagavā avoca.

20About this it was said:

20Tatthetaṁ vuccati: 

Heel, Fingers, and Toes

3–5. Āyata­paṇhi­tāditi­lak­kha­ṇaṁ

27'Monks, in whatever former life…the Tathāgata, being born a human being, rejecting the taking of life and abstaining from it, and laying aside stick and sword, dwelt, kind and compassionate, having friendship and sympathy for all living beings, by performing that kamma, … was reborn in a happy state … Falling away from there and coming to be reborn on earth, he acquired these three marks of the Great Man: projecting heels, long fingers and toes, and a divinely straight body.

27"Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno pāṇātipātaṁ pahāya pāṇātipātā paṭivirato ahosi nihitadaṇḍo nihitasattho lajjī dayāpanno, sabba­pāṇa­bhūta­hi­tānukampī vihāsi. So tassa kammassa kaṭattā upacitattā ussannattā vipulattā … pe … so tato cuto itthattaṁ āgato samāno imāni tīṇi mahā­puri­sa­lak­kha­ṇāni paṭilabhati. Āyatapaṇhi ca hoti, dīghaṅguli ca brahmujugatto ca.

28'Being endowed with these marks, if he keeps to the household life,…as a ruler, how does he benefit? He is long-lived, long-enduring, attaining a great age, and during that time no human foe can possibly take his life…As a Buddha, how does he benefit? He is long-lived … ; no foe, whether an ascetic or Brahmin, a deva, mara or Brahma, or anyone in the world can possibly take his life. That is his benefit as a Buddha.' This was what the Lord declared.

28So tehi lakkhaṇehi samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī … pe … rājā samāno kiṁ labhati? Dīghāyuko hoti ciraṭṭhitiko, dīghamāyuṁ pāleti, na sakkā hoti antarā jīvitā voropetuṁ kenaci manussabhūtena paccatthikena paccāmittena. Rājā samāno idaṁ labhati … pe … buddho samāno kiṁ labhati? Dīghāyuko hoti ciraṭṭhitiko, dīghamāyuṁ pāleti, na sakkā hoti antarā jīvitā voropetuṁ paccatthikehi paccāmittehi samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ. Buddho samāno idaṁ labhati". Etamatthaṁ bhagavā avoca.

29About this it was said:

29Tatthetaṁ vuccati: 

Seven Convex Surfaces

6. Sat­tussada­tā­lak­kha­ṇaṁ

34'Monks, in whatever former life… the Tathagata became a giver of fine food, delicious and tasty, hard and soft, and of drinks, by performing that kamma, … he was reborn in a heavenly world…Falling away from there and being reborn here on earth, he acquired this mark of the Great Man: the seven convex surfaces, on both hands, both feet, both shoulders and his trunk.

34"Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno dātā ahosi paṇītānaṁ rasitānaṁ khādanīyānaṁ bhojanīyānaṁ sāyanīyānaṁ lehanīyānaṁ pānānaṁ. So tassa kammassa kaṭattā … pe … so tato cuto itthattaṁ āgato samāno imaṁ mahā­puri­sa­lak­kha­ṇaṁ paṭilabhati, sattussado hoti, sattassa ussadā honti; ubhosu hatthesu ussadā honti, ubhosu pādesu ussadā honti, ubhosu aṁsakūṭesu ussadā honti, khandhe ussado hoti.

35'Being endowed with this mark,…as a ruler, how does he benefit? He receives fine food and drinks… As a Buddha, likewise.' This is what the Lord said.

35So tena lakkhaṇena samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī … pe … rājā samāno kiṁ labhati? Lābhī hoti paṇītānaṁ rasitānaṁ khādanīyānaṁ bhojanīyānaṁ sāyanīyānaṁ lehanīyānaṁ pānānaṁ. Rājā samāno idaṁ labhati … pe … buddho samāno kiṁ labhati? Lābhī hoti paṇītānaṁ rasitānaṁ khādanīyānaṁ bhojanīyānaṁ sāyanīyānaṁ lehanīyānaṁ pānānaṁ. Buddho samāno idaṁ labhati". Etamatthaṁ bhagavā avoca.

36About this it was said:

36Tatthetaṁ vuccati: 

Hands and Feet

7–8. Kara­caraṇa­mudu­jālatā­lak­kha­ṇāni

40'Monks, in whatever former life … the Tathagata made himself beloved through the four bases of sympathy:[n.956] Sangaha-vatthū. generosity, pleasing speech, beneficial conduct and impartiality, … on returning to this earth he acquired these two marks of the Great Man: soft and tender hands and feet, and net-like hands and feet.

40"Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno catūhi saṅga­ha­vatthūhi janaṁ saṅgāhako ahosi—dānenapeyyavajjena atthacariyāya samānattatāya. So tassa kammassa kaṭattā … pe … so tato cuto itthattaṁ āgato samāno imāni dve mahā­puri­sa­lak­kha­ṇāni paṭilabhati. Muduta­luna­hattha­pādo ca hoti jālahatthapādo ca.

41'Being endowed with these two marks,…as a ruler, how does he benefit? All his retinue are well-disposed to him: Brahmin householders, citizens and villagers, treasurers, guards, doorkeepers, … pages. As a Buddha, how does he benefit? All his followers are well-disposed to him: monks, nuns, male and female lay-folowers, devas and humans, asuras, nagas, gandhabbas. That is his benefit as a Buddha.' This is what the Lord said.

41So tehi lakkhaṇehi samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī … pe … rājā samāno kiṁ labhati? Susaṅga­hita­pari­jano hoti, susaṅgahitāssa honti brāhma­ṇa­gaha­patikā negamajānapadā gaṇaka­mahā­mattā anīkaṭṭhā dovārikā amaccā pārisajjā rājāno bhogiyā kumārā. Rājā samāno idaṁ labhati … buddho samāno kiṁ labhati? Susaṅga­hita­pari­jano hoti, susaṅgahitāssa honti bhikkhū bhikkhuniyo upāsakā upāsikāyo devā manussā asurā nāgā gandhabbā. Buddho samāno idaṁ labhati". Etamatthaṁ bhagavā avoca.

42About this it was said:

42Tatthetaṁ vuccati: 

Ankles and Body Hair

9–10. Ussaṅkhapāda-uddhag­ga­lomatā­lak­kha­ṇāni

47'Monks, in whatever former life … the Tathagata became a speaker to the people about their welfare, about Dhamma, explaining this to people and being a bearer of welfare and happiness to beings, a dispenser of Dhamma,…on returning to this earth he acquired these two marks of the Great Man: high-raised ankles, and upward-growing body-hairs.

47"Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno atthū­pa­saṁhi­taṁ ­dham­mūpa­saṁhi­taṁ vācaṁ bhāsitā ahosi, bahujanaṁ nidaṁsesi, pāṇīnaṁ hitasukhāvaho dhammayāgī. So tassa kammassa kaṭattā … pe … so tato cuto itthattaṁ āgato samāno imāni dve mahā­puri­sa­lak­kha­ṇāni paṭilabhati. Ussaṅkhapādo ca hoti, uddhaggalomo ca.

48'Being endowed with these marks,…as a ruler, how does he benefit? He becomes the chief, foremost, highest, supreme among the unrenounced[n.957] As at DN 29.13. … As a Buddha, he becomes the chief, foremost, highest, supreme among all beings. That is his benefit as a Buddha.' This was what the Lord declared.

48So tehi lakkhaṇehi samannāgato, sace agāraṁ ajjhāvasati, rājā hoti cakkavattī … pe … rājā samāno kiṁ labhati? Aggo ca hoti seṭṭho ca pāmokkho ca uttamo ca pavaro ca kāmabhogīnaṁ. Rājā samāno idaṁ labhati … pe … buddho samāno kiṁ labhati? Aggo ca hoti seṭṭho ca pāmokkho ca uttamo ca pavaro ca sabbasattānaṁ. Buddho samāno idaṁ labhati". Etamatthaṁ bhagavā avoca.

49About this it was said:

49Tatthetaṁ vuccati: 

Legs Like an Antelope

11. Eṇijan­gha­lak­kha­ṇaṁ

55'Monks, in whatever former life…the Tathagata became a skilled exponent of a craft, a science, a way of conduct or action, thinking: "What can I learn quickly and acquire, quickly practise, without undue weariness?ʺ… on returning to earth, he acquires this mark of the Great Man: legs like an antelope's.

55"Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno sakkaccaṁ vācetā ahosi sippaṁ vā vijjaṁ vā caraṇaṁ vā kammaṁ vā: 'kintime khippaṁ vijāneyyuṁ, khippaṁ paṭipajjeyyuṁ, na ciraṁ kilisseyyun'"ti. So tassa kammassa kaṭattā … pe … so tato cuto itthattaṁ āgato samāno imaṁ mahā­puri­sa­lak­kha­ṇaṁ paṭilabhati. Eṇijaṅgho hoti.

56'Being endowed with this mark,…as a ruler he quickly acquires whatever things befit a ruler, the things that pertain to a ruler, delight him and are appropriate to him. As a Buddha, likewise.' This was what the Lord declared.

56So tena lakkhaṇena samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī … pe … rājā samāno kiṁ labhati? Yāni tāni rājārahāni rājaṅgāni rājūpabhogāni rājānuc­chavi­kāni tāni khippaṁ paṭilabhati. Rājā samāno idaṁ labhati … pe … buddho samāno kiṁ labhati? Yāni tāni samaṇārahāni samaṇaṅgāni sama­ṇūpa­bho­gāni samaṇānuc­chavi­kāni, tāni khippaṁ paṭilabhati. Buddho samāno idaṁ labhati". Etamatthaṁ bhagavā avoca.

57About that it was said:

57Tatthetaṁ vuccati: 

Delicate Skin

12. Sukhumac­chavi­lak­kha­ṇaṁ

62'Monks, in whatever former life…the Tathāgata approached an ascetic or Brahmin and asked: "Sir, what is the good, what is the bad? What is blameworthy, what is not? What course is to be followed, what is not? What, if I do it, will be to my lasting sorrow and harm, what to my lasting happiness?ʺ[n.958] Cf. DN 26.5.… on returning to this earth, he acquired this mark of the Great Man: his skin is so delicate and smooth that no dust can adhere to his body.

62"Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno samaṇaṁ vā brāhmaṇaṁ vā upasaṅkamitvā paripucchitā ahosi: 'kiṁ, bhante, kusalaṁ, kiṁ akusalaṁ, kiṁ sāvajjaṁ, kiṁ anavajjaṁ, kiṁ sevitabbaṁ, kiṁ na sevitabbaṁ, kiṁ me karīyamānaṁ dīgharattaṁ ahitāya dukkhāya assa, kiṁ vā pana me karīyamānaṁ dīgharattaṁ hitāya sukhāya assā'ti. So tassa kammassa kaṭattā … pe … so tato cuto itthattaṁ āgato samāno imaṁ mahā­puri­sa­lak­kha­ṇaṁ paṭilabhati. Sukhumacchavi hoti, sukhumattā chaviyā rajojallaṁ kāye na upalimpati.

63'Being endowed with this mark,… as a ruler he will be very wise, and among the unrenounced there will be none equal or superior to him in wisdom … As a Buddha he will have great wisdom, extensive wisdom, joyous wisdom, swift wisdom, penetrative wisdom, discerning wisdom,[n.959] As at MN 111.2 and elsewhere. Explained at PD 21.20. and among all beings there will be none equal to him or superior to him in wisdom.' This was what the Lord declared.

63So tena lakkhaṇena samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī … pe … rājā samāno kiṁ labhati? Mahāpañño hoti, nāssa hoti koci paññāya sadiso vā seṭṭho vā kāmabhogīnaṁ. Rājā samāno idaṁ labhati … pe … buddho samāno kiṁ labhati? Mahāpañño hoti puthupañño hāsapañño javanapañño tikkhapañño nib­bedhi­kapañño, nāssa hoti koci paññāya sadiso vā seṭṭho vā sabbasattānaṁ. Buddho samāno idaṁ labhati". Etamatthaṁ bhagavā avoca.

64About this it was said:

64Tatthetaṁ vuccati: 

Complexion

13. Suvaṇ­ṇa­vaṇṇa­lak­kha­ṇaṁ

69'Monks, in whatever former life…the Tathāgata lived without anger, perfectly unruffled, and even after many words had been uttered was not abusive, or agitated, or wrathful, or aggressive, displaying neither anger nor hatred nor resentment, but was in the habit of giving away fine, soft rugs, cloaks, fine linen, cotton, silk and woollen stuffs,…on returning to this earth, he acquired this mark of the Great Man: a bright complexion, the colour of gold.

69"Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno akkodhano ahosi anupā­yā­sa­bahulo, bahumpi vutto samāno nābhisajji na kuppi na byāpajji na patitthīyi, na kopañca dosañca appaccayañca pātvākāsi. Dātā ca ahosi sukhumānaṁ mudukānaṁ attharaṇānaṁ pāvuraṇānaṁ kho­ma­su­khumā­naṁ kappā­si­ka­su­khumā­naṁ koseyya­su­khumā­naṁ ­kamba­la­su­khumā­naṁ. So tassa kammassa kaṭattā upacitattā … pe … so tato cuto itthattaṁ āgato samāno imaṁ mahā­puri­sa­lak­kha­ṇaṁ paṭilabhati. Suvaṇṇavaṇṇo hoti kañ­cana­sanni­bhat­taco.

70'Being endowed with this mark,…as a ruler he will receive such fine stuffs,…as a Buddha, likewise.' This was what the Lord declared.

70So tena lakkhaṇena samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī … pe … rājā samāno kiṁ labhati? Lābhī hoti sukhumānaṁ mudukānaṁ attharaṇānaṁ pāvuraṇānaṁ kho­ma­su­khumā­naṁ kappā­si­ka­su­khumā­naṁ koseyya­su­khumā­naṁ ­kamba­la­su­khumā­naṁ. Rājā samāno idaṁ labhati … pe … buddho samāno kiṁ labhati? Lābhī hoti sukhumānaṁ mudukānaṁ attharaṇānaṁ pāvuraṇānaṁ kho­ma­su­khumā­naṁ kappā­si­ka­su­khumā­naṁ koseyya­su­khumā­naṁ ­kamba­la­su­khumā­naṁ. Buddho samāno idaṁ labhati". Etamatthaṁ bhagavā avoca.

71About this it was said:

71Tatthetaṁ vuccati: 

Enclosed in a Sheath

14. Koso­hi­ta­vattha­guyha­lak­kha­ṇaṁ

76'Monks, in whatever former life … the Tathāgata reunited those long-lost with relatives, friends and companions who had missed them, reunited mother with child and child with mother, father with child and child with father, brother with brother, brother with sister and sister with brother, making them one again with great rejoicing,… on returning to earth he acquired this mark of the Great Man: his male organs are enclosed in a sheath.

76"Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno cirappanaṭṭhe suci­rappa­vāsino ñātimitte suhajje sakhino samānetā ahosi. Mātarampi puttena samānetā ahosi, puttampi mātarā samānetā ahosi, pitarampi puttena samānetā ahosi, puttampi pitarā samānetā ahosi, bhātarampi bhātarā samānetā ahosi, bhātarampi bhaginiyā samānetā ahosi, bhaginimpi bhātarā samānetā ahosi, bhaginimpi bhaginiyā samānetā ahosi,samaṅgīkatvā ca abbhanumoditā ahosi. So tassa kammassa kaṭattā … pe … so tato cuto itthattaṁ āgato samāno imaṁ mahā­puri­sa­lak­kha­ṇaṁ paṭilabhati –  koso­hi­ta­vattha­guyho hoti.

77'Being endowed with this mark,…as a ruler he will have numerous sons, more than a thousand sons, powerfully built heroes, crushers of the enemy host. As a Buddha, likewise.' This was what the Lord declared.

77So tena lakkhaṇena samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī … pe … rājā samāno kiṁ labhati? Pahūtaputto hoti, parosahassaṁ kho panassa puttā bhavanti sūrā vīraṅgarūpā para­se­nappa­maddanā. Rājā samāno idaṁ labhati … pe … buddho samāno kiṁ labhati? Pahūtaputto hoti, anekasahassaṁ kho panassa puttā bhavanti sūrā vīraṅgarūpā para­se­nappa­maddanā. Buddho samāno idaṁ labhati". Etamatthaṁ bhagavā avoca.

78About this it was said:

78Tatthetaṁ vuccati: 

End of first recitation-section

Paṭha­ma­bhā­ṇavāro niṭṭhito.

Erect Posture Wity Long Arms

15–16. Parimaṇ­ḍala­ano­nama­jaṇ­ṇupari­ma­sana­lak­kha­ṇāni

83'Monks, in whatever former life… the Tathāgata, considering the welfare of people, knew the nature of each, knew each one himself, and knew how each one differed: "This one deserves such-and-such, that one deserves so-and-so", so he distinguished them,… on returning to earth he acquired these two marks of the Great Man: he is proportioned like a banyan-tree, and standing, without bending, he can touch and rub his knees with both hands.

83"Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno mahā­jana­saṅga­haṁ samekkhamāno samaṁ jānāti sāmaṁ jānāti, purisaṁ jānāti purisavisesaṁ jānāti: 'ayami­damara­hati ayami­damara­hatī'ti tattha tattha purisa­visesa­karo ahosi. So tassa kammassa kaṭattā … pe … so tato cuto itthattaṁ āgato samāno imāni dve mahā­puri­sa­lak­kha­ṇāni paṭilabhati. Nigrodha­parimaṇ­ḍalo ca hoti, ṭhitakoyeva ca anonamanto ubhohi pāṇitalehi jaṇṇukāni parimasati parimajjati.

84'Being endowed with these marks,… as a ruler he will be rich, of great wealth and resources, having a full treasury of gold and silver, all sorts of goods, and his granary will be full of corn. As a Buddha he will be wealthy and rich, and these will be his treasures: faith, morality, moral shame,[n.960] Hiri. moral dread,[n.961] Ottappa. learning, renunciation[n.962] Cāga. and wisdom.' This was what the Lord declared:

84So tehi lakkhaṇehi samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī … pe … rājā samāno kiṁ labhati? Aḍḍho hoti mahaddhano mahābhogo pahūta­jāta­rūpa­rajato pahūta­vit­tūpaka­raṇo pahūta­dhana­dhañño pari­puṇṇa­kosa­koṭṭhā­gāro. Rājā samāno idaṁ labhati … pe … buddho samāno kiṁ labhati? Aḍḍho hoti mahaddhano mahābhogo. Tassimāni dhanāni honti, seyyathidaṁ—saddhādhanaṁ sīladhanaṁ hiridhanaṁ ottappadhanaṁ sutadhanaṁ cāgadhanaṁ paññādhanaṁ. Buddho samāno idaṁ labhati". Etamatthaṁ bhagavā avoca.

85About this it was said:

85Tatthetaṁ vuccati: 

Torso Like a Lion

17–19. Sīha­pub­baddha­kāyā­diti­lak­kha­ṇaṁ

90'Monks, in whatever former life the Tathāgata… desired the welfare of the many, their advantage, comfort, freedom from bondage, thinking how they might increase in faith, morality, learning, renunciation, in Dhamma, in wisdom, in wealth and possessions, in bipeds and quadrupeds, in wives and children, in servants, workers and helpers, in relatives, friends and acquaintances,… on returning to earth he acquired these three marks of the Great Man: the front part of his body is like a lion's, there is no hollow between his shoulders, and his bust is evenly rounded.

90"Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno bahujanassa atthakāmo ahosi hitakāmo phāsukāmo yogakkhemakāmo: 'kintime saddhāya vaḍḍheyyuṁ, sīlena vaḍḍheyyuṁ, sutena vaḍḍheyyuṁ, cāgena vaḍḍheyyuṁ, dhammena vaḍḍheyyuṁ, paññāya vaḍḍheyyuṁ, dhanadhaññena vaḍḍheyyuṁ, khettavatthunā vaḍḍheyyuṁ, dvipa­da­catup­pa­dehi vaḍḍheyyuṁ, puttadārehi vaḍḍheyyuṁ, dāsakam­ma­ka­ra­pori­sehi vaḍḍheyyuṁ, ñātīhi vaḍḍheyyuṁ, mittehi vaḍḍheyyuṁ, bandhavehi vaḍḍheyyun'ti. So tassa kammassa kaṭattā … pe … so tato cuto itthattaṁ āgato samāno imāni tīṇi mahā­puri­sa­lak­kha­ṇāni paṭilabhati. Sīha­pub­baddha­kāyo ca hoti citantaraṁso ca sama­vaṭ­ṭak­khan­dho ca.

91'Being endowed with these marks,…as a ruler he cannot lose anything: wealth and possessions, bipeds and quadrupeds, wives and children losing nothing, he will succeed in all things. As a Buddha he cannot lose anything: faith, morality, learning, renunciation or wisdom — losing nothing, he will succeed in all things.' This was what the Lord declared.

91So tehi lakkhaṇehi samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī … pe … rājā samāno kiṁ labhati? Apari­hāna­dhammo hoti, na parihāyati dhanadhaññena khettavatthunā dvipa­da­catup­pa­dehi puttadārehi dāsakam­ma­ka­ra­pori­sehi ñātīhi mittehi bandhavehi, na parihāyati sabba­sam­pattiyā. Rājā samāno idaṁ labhati … pe … buddho samāno kiṁ labhati? Apari­hāna­dhammo hoti, na parihāyati saddhāya sīlena sutena cāgena paññāya, na parihāyati sabba­sam­pattiyā. Buddho samāno idaṁ labhati". Etamatthaṁ bhagavā avoca.

92About this it was said:

92Tatthetaṁ vuccati: 

Perfect Taste

20. Rasag­ga­saggi­tā­lak­kha­ṇaṁ

97'Monks, in whatever former life the Tathāgata…was one who avoided harming beings by hand, by stones, stick or sword,… on returning to earth he acquired this mark of the Great Man: he has a perfect sense of taste. Whatever he touches with the tip of his tongue he tastes in his throat, and the taste is dispersed everywhere.

97"Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno sattānaṁ avi­he­ṭha­ka­jātiko ahosi pāṇinā vā leḍḍunā vā daṇḍena vā satthena vā. So tassa kammassa kaṭattā upacitattā … pe … so tato cuto itthattaṁ āgato samāno imaṁ mahā­puri­sa­lak­kha­ṇaṁ paṭilabhati, rasaggasaggī hoti, uddhaggāssa rasāhāraṇīyo gīvāya jātā honti samā­bhi­vāhiniyo.

98'Being endowed with this mark,…as a ruler he will suffer little distress or sickness, his digestion will be good, being neither too cold nor too hot.[n.963] See n.482. As a Buddha likewise, he is also equable and tolerant of exertion.' This was what the Lord declared.

98So tena lakkhaṇena samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī … pe … rājā samāno kiṁ labhati? Appābādho hoti appātaṅko, samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya. Rājā samāno idaṁ labhati … pe … buddho samāno kiṁ labhati? Appābādho hoti appātaṅko samavepākiniyā gahaṇiyā samannāgato nātisītāya nāccuṇhāya majjhimāya padhā­nak­kha­māya. Buddho samāno idaṁ labhati". Etamatthaṁ bhagavā avoca.

99About this it was said:

99Tatthetaṁ vuccati: 

Dark Eyes and Long Eyelashes

21–22. Abhi­nīla­netta­go­pa­khu­ma­lak­kha­ṇāni

103'Monks, in whatever former life the Tathāgata…was accustomed to look at people not askance, obliquely or furtively,[n.965] Following DA's interpretation. but directly, openly and straight-forwardly, and with a kindly glance,… on returning to earth he acquired these two marks of the Great Man: deep blue eyes, and eyelashes like a cow's.

103"Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno na ca visaṭaṁ, na ca visāci, na ca pana viceyya pekkhitā, ujuṁ tathā pasaṭamujumano, piyacakkhunā bahujanaṁ udikkhitā ahosi. So tassa kammassa kaṭattā … pe … so tato cuto itthattaṁ āgato samāno imāni dve mahā­puri­sa­lak­kha­ṇāni paṭilabhati. Abhinīlanetto ca hoti gopakhumo ca.

104'Being endowed with these marks,…as a ruler, he will be looked upon with love by the common people; he will be popular and loved by Brahmin householders citizens and villagers, treaturers, guards, doorkeepers,.. pages. As a Buddha, he will be popular with and loved by monks, nuns, male and female lay-followers, devas and humans, asuras, nagas and gandhabbas.' This was what the Lord declared.

104So tehi lakkhaṇehi samannāgato, sace agāraṁ ajjhāvasati, rājā hoti cakkavattī … pe … rājā samāno kiṁ labhati? Piyadassano hoti bahuno janassa, piyo hoti manāpo brāhma­ṇa­gaha­pati­kānaṁ negama­jāna­padā­naṁ gaṇaka­mahā­mattā­naṁ anīkaṭṭhānaṁ dovārikānaṁ amaccānaṁ pārisajjānaṁ rājūnaṁ bhogiyānaṁ kumārānaṁ. Rājā samāno idaṁ labhati … pe … buddho samāno kiṁ labhati? Piyadassano hoti bahuno janassa, piyo hoti manāpo bhikkhūnaṁ bhikkhunīnaṁ upāsakānaṁ upāsikānaṁ devānaṁ manussānaṁ asurānaṁ nāgānaṁ gandhabbānaṁ. Buddho samāno idaṁ labhati". Etamatthaṁ bhagavā avoca.

105About this it was said:

105Tatthetaṁ vuccati: 

Head Like a Royal Turban

23. Uṇhīsa­sī­sa­lak­kha­ṇaṁ

110'Monks, in whatever former life the Tathāgata…became the foremost in skilled behaviour, a leader in right action of body, speech and thought, in generosity, virtuous conduct, observance of fasts, in honouring father and mother, ascetics and Brahmins and the head of the clan, and in various other proper activities, … on returning to earth he acquired this mark of the Great Man: a head like a royal turban.

110"Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno bahu­jana­pubban­gamo ahosi kusalesu dhammesu bahu­jana­pāmok­kho kāyasucarite vacīsucarite manosucarite dānasaṁvibhāge sīlasamādāne uposathupavāse matteyyatāya petteyyatāya sāmaññatāya brahmaññatāya kule jeṭṭhā­pacāyi­tāya aññata­rañ­ñata­resu ca adhikusalesu dhammesu. So tassa kammassa kaṭattā … pe … so tato cuto itthattaṁ āgato samāno imaṁ mahā­puri­sa­lak­kha­ṇaṁ paṭilabhati—uṇhīsasīso hoti.

111'Being endowed with this mark,…as a ruler he will receive the loyalty of Brahmin householders, citizens…As a Buddha he will receive the loyalty of monks, nuns…' This was what the Lord declared.

111So tena lakkhaṇena samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī … pe … rājā samāno kiṁ labhati? Mahāssa jano anvāyiko hoti, brāhma­ṇa­gaha­patikā negamajānapadā gaṇaka­mahā­mattā anīkaṭṭhā dovārikā amaccā pārisajjā rājāno bhogiyā kumārā. Rājā samāno idaṁ labhati … pe … buddho samāno kiṁ labhati? Mahāssa jano anvāyiko hoti, bhikkhū bhikkhuniyo upāsakā upāsikāyo devā manussā asurā nāgā gandhabbā. Buddho samāno idaṁ labhati". Etamatthaṁ bhagavā avoca.

112About this it was said:

112Tatthetaṁ vuccati: 

Body Hair

24–25. Ekeka­loma­tāuṇṇā­lak­kha­ṇāni

117'Monks, is whatever former life the Tathāgata,… rejecting false speech, put away lies and became a truth-speaker, wedded to the truth, reliable, consistent, not deceiving the world,… on returning to earth he acquired these two marks of the Great Man: his body-hairs separate, one to each pore, and the hair between his brows white and soft like cotton-down.

117"Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno musāvādaṁ pahāya musāvādā paṭivirato ahosi, saccavādī saccasandho theto paccayiko avisaṁvādako lokassa. So tassa kammassa kaṭattā upacitattā … pe … so tato cuto itthattaṁ āgato samāno imāni dve mahā­puri­sa­lak­kha­ṇāni paṭilabhati. Ekekalomo ca hoti, uṇṇā ca bhamukantare jātā hoti odātā mudu­tū­lasanni­bhā.

118'Being endowed with these marks,… as a ruler he will be obeyed by Brahmin householders… As a Buddha he will be obeyed by monks…' This was what the Lord declared.

118So tehi lakkhaṇehi samannāgato, sace agāraṁ ajjhāvasati, rājā hoti cakkavattī … pe … rājā samāno kiṁ labhati? Mahāssa jano upavattati, brāhma­ṇa­gaha­patikā negamajānapadā gaṇaka­mahā­mattā anīkaṭṭhā dovārikā amaccā pārisajjā rājāno bhogiyā kumārā. Rājā samāno idaṁ labhati … pe … buddho samāno kiṁ labhati? Mahāssa jano upavattati, bhikkhū bhikkhuniyo upāsakā upāsikāyo devā manussā asurā nāgā gandhabbā. Buddho samāno idaṁ labhati". Etamatthaṁ bhagavā avoca.

119About this it was said:

119Tatthetaṁ vuccati: 

Forty Teeth

26–27. Cattā­līsaa­viraḷa­danta­lak­kha­ṇāni

124'Monks, in whatever former life the Tathāgata,… rejecting slander, abstained from it, not repeating there what he had heard here to the detriment of these, or repeating what he had heard there to the detriment of those… Thus he was a reconciler of those at variance and an encourager of those at one, rejoicing in peace, loving it, delighting in it, one who spoke up for peace as Sutta 1, verse 1.9. On returning to earth he acquired these two marks of the Great Man: forty teeth, and no spaces between the teeth.

124"Yampi, bhikkhave tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno pisuṇaṁ vācaṁ pahāya pisuṇāya vācāya paṭivirato ahosi. Ito sutvā na amutra akkhātā imesaṁ bhedāya, amutra vā sutvā na imesaṁ akkhātā amūsaṁ bhedāya, iti bhinnānaṁ vā sandhātā, sahitānaṁ vā anuppadātā, samaggārāmo samaggarato samagganandī samaggakaraṇiṁ vācaṁ bhāsitā ahosi. So tassa kammassa kaṭattā … pe … so tato cuto itthattaṁ āgato samāno imāni dve mahā­puri­sa­lak­kha­ṇāni paṭilabhati. Cattālīsadanto ca hoti aviraḷadanto ca.

125'Being endowed with these marks,… as a ruler, his followers: Brahmin householders, citizens…will not be divided among themselves. Likewise as a Buddha, his followers: monks, nuns…will not be divided among themselves.' This was what the Lord declared.

125So tehi lakkhaṇehi samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī … pe … rājā samāno kiṁ labhati? Abhejjapariso hoti, abhejjāssa honti parisā, brāhma­ṇa­gaha­patikā negamajānapadā gaṇaka­mahā­mattā anīkaṭṭhā dovārikā amaccā pārisajjā rājāno bhogiyā kumārā. Rājā samāno idaṁ labhati … buddho samāno kiṁ labhati? Abhejjapariso hoti, abhejjāssa honti parisā, bhikkhū bhikkhuniyo upāsakā upāsikāyo devā manussā asurā nāgā gandhabbā. Buddho samāno idaṁ labhati". Etamatthaṁ bhagavā avoca.

126About this it was said:

126Tatthetaṁ vuccati: 

Brahma-like Voice

28–29. Pahūta­jivhāb­rahmas­sara­lak­kha­ṇāni

131'Monks, in whatever former life the Tathāgata,…rejecting harsh speech, abstained from it, spoke what was blamless, pleasing to the ear, agreeable, reaching the heart, urbane, pleasing and attractive to the multitude,… on returning to earth he acquired these two marks of the Great Man: his tongue was very long, and he had a Brahmā-like voice, like the karavīka-bird.

131"Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno pharusaṁ vācaṁ pahāya pharusāya vācāya paṭivirato ahosi. Yā sā vācā nelā kaṇṇasukhā pemanīyā hadayaṅgamā porī bahujanakantā bahujanamanāpā, tathārūpiṁ vācaṁ bhāsitā ahosi. So tassa kammassa kaṭattā upacitattā … pe … so tato cuto itthattaṁ āgato samāno imāni dve mahā­puri­sa­lak­kha­ṇāni paṭilabhati. Pahūtajivho ca hoti brahmassaro ca karavīkabhāṇī.

132'Being endowed with these marks,…as a ruler he will have a persuasive[n.967] Ādeyya: lit. 'to be taken up', i.e. acceptable. voice: all…Brahmin householders, citizens… will take his words to heart. As a Buddha, too, he will have a persuasive voice: all…monks, nuns…will take his words to heart.' This was what the Lord declared.

132So tehi lakkhaṇehi samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī … pe … rājā samāno kiṁ labhati? Ādeyyavāco hoti, ādiyantissa vacanaṁ brāhma­ṇa­gaha­patikā negamajānapadā gaṇaka­mahā­mattā anīkaṭṭhā dovārikā amaccā pārisajjā rājāno bhogiyā kumārā. Rājā samāno idaṁ labhati … pe … buddho samāno kiṁ labhati? Ādeyyavāco hoti, ādiyantissa vacanaṁ bhikkhū bhikkhuniyo upāsakā upāsikāyo devā manussā asurā nāgā gandhabbā. Buddho samāno idaṁ labhati". Etamatthaṁ bhagavā avoca.

133About this it was said:

133Tatthetaṁ vuccati: 

Lion's Jaws

30. Sīha­hanu­lak­kha­ṇaṁ

138'Monks, in whatever former life the Tathagāta,…rejecting idle chatter, spoke at the right time, what was correct and to the point, of Dhamma and discipline, and what was bound up with profit,…on returning to earth he acquired this mark of the Great Man: jaws like a lion's.

138"Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno samphappalāpaṁ pahāya samphappalāpā paṭivirato ahosi kālavādī bhūtavādī atthavādī dhammavādī vinayavādī, nidhānavatiṁ vācaṁ bhāsitā ahosi kālena sāpadesaṁ pariyantavatiṁ atthasaṁhitaṁ. So tassa kammassa kaṭattā … pe … so tato cuto itthattaṁ āgato samāno imaṁ mahā­puri­sa­lak­kha­ṇaṁ paṭilabhati, sīhahanu hoti.

139'Being endowed with this mark,… as a ruler he cannot be overcome by any human foe or opponent. As a Buddha he cannot be overcome by any foe or hostile thing from within or without, by lust, hatred or delusion, by any ascetic or Brahmin, deva, mara, Brahmā or anything in the world.' This was what the Lord declared.

139So tena lakkhaṇena samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī … pe … rājā samāno kiṁ labhati? Appadhaṁsiyo hoti kenaci manussabhūtena paccatthikena paccāmittena. Rājā samāno idaṁ labhati … pe … buddho samāno kiṁ labhati? Appadhaṁsiyo hoti abbhantarehi vā bāhirehi vā paccatthikehi paccāmittehi, rāgena vā dosena vā mohena vā samaṇena vā brāhmaṇena vā devena vā mārena vā brahmunā vā kenaci vā lokasmiṁ. Buddho samāno idaṁ labhati". Etamatthaṁ bhagavā avoca.

140About this it was said:

140Tatthetaṁ vuccati: 

Bright and Even Canine Teeth

31–32. Samadan­ta­susuk­ka­dāṭhā­lak­kha­ṇāni

145'Monks, in whatever former life the Tathāgata,… rejecting wrong livelihood, lived by right livelihood, refraining from cheating with false weights and measures, from bribery and corruption, deception and insincerity, from wounding, killing, imprisoning, lighway robbery, and taking goods by force.[n.970] Cf. DN 1.1.10. On returning to earth he acquired these two marks of the Great Man: even teeth, and very bright canine teeth.

145"Yampi, bhikkhave, tathāgato purimaṁ jātiṁ purimaṁ bhavaṁ purimaṁ niketaṁ pubbe manussabhūto samāno micchājīvaṁ pahāya sammāājīvena jīvikaṁ kappesi,tulā­kūṭa­kaṁsa­kūṭa­māna­kūṭa­uk­ko­ṭana­vañ­cana­nikati­sāci­yo­ga­cheda­na­va­dha­bandha­na­vi­parā­mo­sa­ālo­pa­saha­sā­kārā paṭivirato ahosi. So tassa kammassa kaṭattā upacitattā ussannattā vipulattā kāyassa bhedā paraṁ maraṇā sugatiṁ saggaṁ lokaṁ upapajjati. So tattha aññe deve dasahi ṭhānehi adhigaṇhāti dibbena āyunā dibbena vaṇṇena dibbena sukhena dibbena yasena dibbena ādhipateyyena dibbehi rūpehi dibbehi saddehi dibbehi gandhehi dibbehi rasehi dibbehi phoṭṭhabbehi. So tato cuto itthattaṁ āgato samāno imāni dve mahā­puri­sa­lak­kha­ṇāni paṭilabhati, samadanto ca hoti susukkadāṭho ca.

146'Being endowed with these marks, if he keeps to the household life he will be a wheel-turning monarch…As a ruler, his followers… Brahmin householders… will be pure.

146So tehi lakkhaṇehi samannāgato sace agāraṁ ajjhāvasati, rājā hoti cakkavattī dhammiko dhammarājā cāturanto vijitāvī jana­padat­thāva­riyap­patto satta­ratana­saman­nā­gato. Tassimāni satta ratanāni bhavanti, seyyathidaṁ— cakkaratanaṁ hatthiratanaṁ assaratanaṁ maṇiratanaṁ itthiratanaṁ gaha­pati­ratanaṁ pari­ṇāya­ka­ratana­meva sattamaṁ. Parosahassaṁ kho panassa puttā bhavanti sūrā vīraṅgarūpā para­se­nappa­maddanā. So imaṁ pathaviṁ sāgara­pariyan­taṁ akhila­ma­nimitta­ma­kaṇṭa­kaṁ iddhaṁ phītaṁ khemaṁ sivaṁ nirabbudaṁ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati. Rājā samāno kiṁ labhati? Suciparivāro hoti sucissa honti parivārā brāhma­ṇa­gaha­patikā negamajānapadā gaṇaka­mahā­mattā anīkaṭṭhā dovārikā amaccā pārisajjā rājāno bhogiyā kumārā. Rājā samāno idaṁ labhati.

147'But if he goes forth from the household life into homelessness,… as a Buddha, his followers… monks, nuns… will be pure.' This was what the Lord declared.

147Sace kho pana agārasmā anagāriyaṁ pabbajati, arahaṁ hoti sammāsambuddho loke vivaṭṭacchado. Buddho samāno kiṁ labhati? Suciparivāro hoti, sucissa honti parivārā, bhikkhū bhikkhuniyo upāsakā upāsikāyo devā manussā asurā nāgā gandhabbā. Buddho samāno idaṁ labhati". Etamatthaṁ bhagavā avoca.

148About this it was said:

148Tatthetaṁ vuccati: 

156Thus the Lord spoke, and the bhikkhus rejoiced and were delighted with his words.

156Idamavoca bhagavā. Attamanā te bhikkhū bhagavato bhāsitaṁ abhinandunti.

Lakkhaṇasuttaṁ niṭṭhitaṁ sattamaṁ.