On 1: The Thirty-Two Major Marks

Explanations of the Marks

[This section on the explanation of the marks has been moved here from the body of the text.]

1. The mark of the level soles of the feet which, when put on the ground, touch it fully and squarely.

When other persons set foot on the ground, the tip of the foot or the heel or the outer part of the sole touches the ground first, but the middle portion of the sole does not. So also when the foot is lifted from the ground, the tip or the heel or the outer part of the sole comes up first.

But when a great man like the Bodhisatta puts down his foot on the ground, the entire sole touches it evenly the way the sole of a soft golden shoe does when placed on the ground. In the same manner, when his foot is raised, the different parts of the foot come up simultaneously.

In case the noble Bodhisatta wants to set his foot on uneven ground, with holes, trenches, deep crevices, ditches, pits, banks and the like, all the concave parts of the earth rise at that very moment, like an inflated leather bag and the ground becomes even, like the face of a drum. [235]

If he lifted his feet with intent to put it down at a distance, even the royal Mount Meru would appear underneath the sole of his feet in a moment.

2. The mark of the figures in the 108 circles on the sole of each foot together with the wheel having 1,000 spokes, the rim, the hub and all other characteristics.

The figures in the 108 circles are:

1. A large spear.

2. A house of splendour (srivatsa).

3. A buttercup flower.

4. Three horizontal lines on the throat.

5. A head ornament.

6. A laid out meal.

7. A royal couch.

8. A hook.

9. A palace.

10. An arched gateway.

11. A white umbrella.

12. A double-edged sword.

13. A round fan of toddy palm-leaf.

14. A fan of a peacock’s tail.

15. A head-band like forehead.

16. A ruby stone.

17. A lustrous eating bowl.

18. A festoon of jasmine flowers.

19-23. The five kinds of lotus: blue, red, white, Paduma and Puṇḍarīka.

24. A jar full of mustard seeds, etc.

25. A bowl full of mustard seeds, etc.

26. An ocean.

27. A Cakkavāḷa mountain.

28. The Himālayas.

29. Mount Meru.

30-31. The disc of the sun and the disc of the moon.

32. The planets.

33-36. The four island-continents with 2,000 minor surrounding islands.

37. A Universal Monarch with flowers and seven treasures.

38. A white conch with a clockwise spiral shell.

39. A couple of golden carps.

40. A missile weapon.

41-47. The seven great rivers.

48-54. The seven surrounding mountain ranges.

55-61. The seven rivers between the seven mountain ranges.

62. A Garuḷa king.

63. A crocodile.

64. A banner.

65. A streamer.

66. A golden palanquin.

67. A yak-tail fly-flap.

68. Kelāsa, the silver mountain.

69. A lion king.

70. A tiger king.

71. A Valāhaka horse king.

72. An Uposatha elephant king or a Chaddānta elephant king.

73. Bāsukī, the Nāga king.

74. A golden goose (haṁsa) king.

75. A bull king.

76. Erāvaṇa, the elephant king.

77. A golden sea-monster.

78. A golden boat.

79. A Brahma king.

80. A milch cow with her calf.

81. A Kinnara couple, male and female.

82. A Karavīka bird king.

83. A peacock king.

84. A crane king.

85. A ruddy-goose (cakka-vāka) king.

86. A pheasant or partridge (jīvaṁ-jīvaka) king.

87-92. The six planes of celestial sensual existence.

93-108. The sixteen planes of the form worlds.

These are the figures in the 108 circles on the Bodhisatta’s soles.

Then the author quotes the enumeration of these figures composed in verse form by the Taunggwin Sayādaw, head of the Saṅgha, as it appeared in his Light on the Hidden Meaning (Guḷhattha-dīpa, Vol I). We do not translate it, for it will be a repetition.

3. The mark of the projecting heels.

By this is meant all-round developed heels. To elaborate: With ordinary people, the forepart of the foot is long; the calf stands right above the heel; and so the heel looks cut and hewn. This is not the case with the noble Bodhisatta. The sole of his foot may be divided into four equal parts, of which, the two front ones form the foremost sector of the sole. The calf stands on the third part. The heel lies on the fourth, looking like a round top placed on a red rug as though it has been treated on a lathe.

As for ordinary people, since the calf is situated on the top of the heel, the heel looks ugly, as though it were cut and hewn unsymmetrically. In the case of a Bodhisatta, however, the calf is on the third part of the sole. The rounded heel which occupies the fourth sector and which is conspicuous against the reddish skin is accordingly elongated and graceful.

4. The mark of the long and tapering fingers and toes.

With ordinary people, some fingers and toes are long and others short. Their girths also differ from one another. But this is not so in the case of the Bodhisatta. His fingers and toes are both long and even. They are stout at the base and taper towards the tip, resembling sticks of realgar made by kneading its powder with some thick oil and rolling it into shape.

5. The mark of the soft and tender palms and soles.

The palms and soles of a Bodhisatta are very soft and tender, like a layer of cotton wool ginned 100 times and dipped in clarified butter. Even at an old age they never change but remain soft, tender and youthful as when young. [236]

6.The mark of the regular fingers and toes like finely rounded golden rail posts of a palace window; there is a narrow space between one finger and another as well as between one toe and another.

The four fingers – excluding the thumb – and the five toes of a Bodhisatta are of equal length. Evidently, most people’s fingers are not equal in length. The Prince’s eight fingers of both left and right hands are of equal length; so are his ten toes of both left and right feet. Accordingly, the somewhat curved lines on the joints taking the shape of barley seeds show no variation in length. In fact, they seem to form a row of curves, one touching another. The marks of these barley seeds are like uniformly and vertically fixed balusters. Therefore his fingers and toes resemble a palace window with a golden lattice created by master carpenters.

7. The mark of the slightly higher and dust-free ankles.

The ankles of ordinary people lie close to the back of the feet. Therefore their soles appear to be fastened with cramps, small nails and snags; they cannot be turned at will. This being the case, the surface of the soles of their feet is not visible when they walk. The ankles of a Bodhisatta are not like this, they are about two or three fingers’ length above the soles like the neck of a watering jar. Therefore, the upper part of the body from the navel upwards maintains itself motionlessly, like a golden statue placed on a boat; only the lower part of the body moves, and the soles turn round easily. The onlookers from the four directions, front, back, left and right, can see well the surface of his soles.

When an elephant walks, the surface of the sole can be seen only from behind. But when the Bodhisatta walks his soles can be seen from all four quarters.

8. The mark of the legs like those of an antelope (eṇi).

Let the reader feel his calf and he will find the hardness of his shin bone at the front and see the muscles loosely dangling on the back. But the Bodhisatta’s calves are different; like the husk that covers the barley or the paddy seed, the muscles evenly encase the shin bone making the leg round and beautiful; it is thus like that of an antelope.

9. The mark of the long arms which can touch the knees while standing and without stooping.

Ordinary persons may be hunch-backed or bandy-legged or both hunch-backed and bandy-legged. Those who have bent backs have no proper, proportionate frame because the upper part of the body is shorter than the lower part, nor do those with bandy legs, because the lower part of the body is shorter than the upper part. It means that the former are shorter in their upper part and the latter are shorter in the lower part of the body. Because of the improper, disproportionate development of the frames, they can never touch their knees with their palms unless they lean forward. It is not so in the case of a Bodhisatta. Neither the upper part of his body is bent, nor the lower part crooked; both the upper and the lower parts are properly and proportionately formed. And so, even while standing and without stooping, he can touch and feel the knees with both palms of his hands.

10. The mark of the male organ that is concealed in a sheath like that of a Chaddanta elephant.

The male organ of a Bodhisatta is hidden in a lotus-like sheath, bearing resemblance to that of the king of bulls or to that of the king of elephants, and so forth. It is the organ that has a cover as if it were placed in a felt, velvet or thick-cloth pouch that is made to measure.

11. The mark of the yellow and bright complexion which is like pure gold (siṅgī-nikkha).

Bodhisattas naturally have a complexion of smooth solid gold, like a golden statue which has been polished with the powder of red oxide of lead and rubbed with the canine tooth of a leopard and treated with red ochre.

With reference to this characteristic, even though the Pāḷi texts and their commentaries state: … suvaṇṇa-vaṇṇo kañcana-sannibhattaco … in which suvaṇṇa and kañcana mean ordinary gold, the translation by noble teachers into Myanmar [237] of these words is: “… like pure gold (siṅgī-nikkha) ….” This is due to the fact that the words: Siṅgī-nikkha-suvaṇṇo meaning: “Having the colour of pure gold,” is contained in the verses uttered by Sakka in the guise of a youth when the Bodhisatta entered the city of Rājagaha for alms food, and also due to the fact that siṅgī stands out as the best kind of gold. Among the different kinds of gold used by people, rasa-viddha gold is superior to yuttika gold, ākaruppaññā gold is superior to rasa-viddha gold, the gold used by Devas is superior to ākaruppaññā gold, among the variety of gold used by Devas, sāta-kumbha gold is superior to cāmī-kara gold; jambu-nada gold is superior to sāta-kumbha gold; and finally siṅgī gold is superior to that jambu-nada gold. So it is said in the commentary of the Stories about Heavenly Mansions (Vimāna-vatthu, PvA 1.1, PTS 8), and the sub-commentary of the chapter in the Great Chapter (Mahā-khandhaka, Vin Mv 1) of the Vinaya.

12. The mark of the smooth skin that is so smooth that no dust can cling to it.

The skin of the noble one is so soft and smooth in texture that both fine and gross dust cannot cling to it. Just as a drop of water, which falls on a lotus leaf, cannot remain on it but falls away, even so all the dust that touches a Bodhisatta slips off instantly.

If he is thus dust-free and clean, why does he wash his legs and hands or bathe? He does so for the purpose of adjusting himself to the temperature of the moment, for the purpose of enhancing the merit of the supporters, and for the purpose of setting an example by entering the monastery after cleansing himself as required by the disciplinary rules so that his disciples might follow his example.

13. The mark of the body-hairs, one in each pore of the skin.

Other people have two, three or more body-hairs growing in each pore. But this is different in the case of a Bodhisatta, only a single hair grows in each pore.

14. The mark of the body-hairs with their tips curling upwards, as if they were looking up at the Bodhisatta’s face in devotion.

The Bodhisatta’s body-hairs, one in each pore, are blue like the colour of a collyrium stone. These hairs curl upwards clockwise three times as if they were paying homage by looking up at the Bodhisatta’s face, fresh and graceful like a new lotus bloom.

15. The mark of the upright body like a Brahma’s.

Just as a Brahma’s body which never inclines forward or backward or sideways even slightly but assumes an upright attitude, so is the Bodhisatta’s body which is perfectly straight upwards. He has a body which is tender and beautiful, as though it were cast in pure gold.

As for ordinary people, their bodies generally lean or bend in one way or the other at one of these three positions: the nape, the waist and the knees. If bent at the waist, the body leans backwards and if bent at the nape and the knees, the body stoops forwards. Some very tall people tend to lean sideways, either left or right. Those who lean backwards, have their faces turned upwards, as if they were observing and counting the constellations in the sky; those who bend down, have their faces turned downwards, as if they were studying the characteristics of the earth. Some people are lean and emaciated like spikes or sticks because they don’t have sufficient flesh and blood.

Bodhisattas, however, are not like this, as they have upright bodies, they resemble a golden post of the arched gateway erected at the entrance to a celestial city.

In this matter, such features as an upright body like a Brahma’s and some other characteristics of a Great Man are not yet fully manifest during infancy to an ordinary person of average intelligence. But, by examining the marks, features, and conditions as they existed at the time of his birth, the learned Brahmins, because of their expert knowledge in the Vedic mantras of the Suddhāvāsa Brahmas, have come to believe: “When the prince grows older and gains great intelligence, the characteristics of his body, such as being upright like a Brahma’s and so forth, will [238] become manifest and seen by all.” Therefore they pondered and reckoned and offered their readings as though the marks were then already fully visible to them.

16. The mark of the fullness of flesh in seven places of the body: the upper parts of the feet, the backs of the hands, the shoulders and the neck.

Ordinary persons have their insteps, backs of the palms, etc., where the arteries manifest, swollen and distinct in wavy patterns and like a network. The bone-joints are also visible at the edges of the shoulders and also in the neck. On seeing them, therefore other people would think that they are like Petas, who dwell in the cemetery and have ugly shoulders, protruding neck-bones and swollen arteries.

It is not so in the case of the noble Bodhisatta. There is fullness of the flesh in the aforesaid seven places. Fullness of flesh does not mean that the flesh has puffed up to the point of ugliness. It is the fullness which is just elegant, which just makes the arteries not conspicuous and the bones not protruding. Therefore, the Bodhisatta has no arteries puffed up in the insteps of the feet and on the backs of the palms, and also no bones thrusting out at the edges of the shoulders and in the neck. He has a neck that is like a small well-polished golden drum. Because of the fullness and elegance in the said seven places of the body, he appears in the eyes of the onlookers like a wonderfully carved stone image or like an exquisitely painted portrait.

17. The mark of the full and well-developed body like a lion’s front portion.

The front portion of the lion is fully developed but its back part is not. Thus, the back part is not given as an example here, and the comparison is only with the forepart. Though this example is given, it is not that there are such unseemly features in the Bodhisatta’s body as are found in the lion’s: bending, rising, sinking, and protruding and so on in certain parts of the body. In fact, the limbs of the Bodhisatta are as they should be, long where they should be long, short where they should be short, stout where they should be stout, lean where they should be lean, broad where they should be broad, round where they should be round; and thus his limbs are the most becoming and the most beautiful. The likeness of the Bodhisatta’s body cannot be created by any master craftsmen or even by renowned artists.

18. The mark of the full and well-developed back of the body, extending from the waist to the neck like a golden plank, without any trace of the spinal furrow in the middle.

This briefly means that the back of a Bodhisatta is particularly developed and magnificent. The flesh over the ribs, the flesh on both left and right sides of the back and the flesh in the middle of the back are well formed and graceful from the waist up to the neck.

The surface of the back of ordinary people appears split into two sections. The spine and its flesh in the middle remain sunk and depressed or curved; or it comes out and becomes bulging. The flesh on either side of the backbone appears convex and straight, like a split bamboo placed in a prone position. The flesh at the edges of the back is thin and slight.

As for the Bodhisatta, the flesh on either side and at the end of his spine, on his ribs, on the portion underneath his shoulders and along the middle of his spine, are all fully developed from his waist to the neck, without any traces of a long cut in the middle. And so, the surface of his back is full with layers of flesh, like an erected plank of gold.

19. The mark of the symmetrically proportioned body like the circular spread of a banyan tree, for his height and the compass of his arms are of equal measurement.

Just as a banyan tree with its trunk and branches measuring 50 or 100 cubits has its vertical length and its horizontal length equal, even so the Bodhisatta’s height and the length of his arms when stretched out sideways are of equal measurement which is four [239] cubits. The height and the length of the two arms of other people are generally not equal.

20. The mark of the proportionate and rounded throat.

Some people have necks, which are long like that of a crane; others have necks which are curved like that of a paddy-bird; still others have necks which are pudgy, swollen and large like that of a pig. When they speak, veins around the necks puff up, looking like netting, and their voices come out feebly and faintly. The neck of a Bodhisatta is like a well-rounded small drum. When he speaks, the network of veins is not visible. His voice is loud and booming like the sound of thunder or a drum.

21. The mark of 7,000 capillaries with their tips touching one another at the throat and diffusing throughout the body the taste of food, even if it is as small as a sesame seed.

The Bodhisatta’s 7,000 capillaries, whose upper ends interconnect forming a group, lie at his throat. They appear as though they are waiting to send down the taste of all the swallowed food throughout his body. When the food, even as small as the size of a sesame seed, is placed on the tip of his tongue and then eaten, its taste diffuses all over his body. That was why the Bodhisatta was able to sustain his body with a mere grain of rice or with just a palmful of bean soup, etc., during his six-year long practice of austerities (dukkara-cariyā). Since it is not so in the case of ordinary people, the nutritious essence of all the food eaten by them cannot spread all over their bodies. For this reason, they are much exposed to diseases.

22. The mark of the lion-like chin somewhat like that of one who is about to smile.

This mainly means to draw a comparison only with the lower chin of the lion. Only the lower jaws of a lion have fullness, his upper jaw is not so well formed. Both the upper and lower jaws of a Bodhisatta, however, are full like the lion’s lower jaw. They are also comparable to the moon which rises on the twelfth of the bright fortnight.

23. The mark of the teeth numbering exactly 40.

What is meant is that the Bodhisatta has 20 upper teeth and 20 lower teeth, making a complete set of 40 teeth. As for ordinary people, those who are said to have a complete set of teeth possess only 32 in all. The Bodhisatta, however, excels others by having 40 teeth, 20 upper and 20 lower.

24. The mark of the teeth set proportionately in a row.

Ordinary people have some teeth protruding and some short and depressed, thus forming an irregular set. On the contrary, the Bodhisatta has even teeth, like pieces of mother-of-pearl uniformly cut by a saw.

25. The mark of the teeth touching one another with no space in between.

Ordinary people have teeth which are separated from one another, or which have gaps between one another, like those of a crocodile. Therefore, when they eat and chew fish, meat, etc., the gaps are filled with particles of food that get stuck in them. This is not so in the case of the Bodhisatta. His teeth stand like diamonds properly fixed in a series on a plank of gold or on coral.

26. The mark of the four canine teeth white and brilliant as the morning star.

Some canine teeth of ordinary people are in a decaying state, thus they are blackened or discoloured. But the Bodhisatta’s four canine teeth are extremely white, and are endowed with the kind of brilliance which surpasses that of the morning star.

In this connection, it may be asked as to how the learned Brahmins knew the characteristics relating to these teeth, when in fact the teeth had not appeared yet in the new-born Bodhisatta. The answer is: The learned Brahmins, who read the body-marks on the authority of their brahmanical books, observed the likely place where the teeth would grow, and in anticipation of what would certainly take place [240] on the Bodhisatta’s coming of age, they made their prediction as though the teeth had already grown.

Here something about the treatise on the marks of a great man will again be told as given in the commentary on the Discourse to Ambaṭṭha (Ambaṭṭha-sutta, DN 3) and others. On the eve of the appearance of a Buddha, the Brahmas of the Suddhāvāsa abode inserted the science of the prediction in the Vedic books, proclaiming that “these form the predictions about the Buddhas,” they gave instructions in the Vedas under the guise of Brahmins.

In the work on the marks of a Great Man that contain the predictions about the Buddhas, the physical marks of those who would become Buddhas, Paccekabuddhas, chief disciples, the great disciples, the mother and father of a Buddha, his noble attendants and a Universal Monarch are mentioned completely. Therefore, the description of the marks of a great man directly occurs in these ancient Vedic texts.

But after the Buddha’s attainment of Parinibbāna, the treatise on the marks of a Great Man that came into existence by virtue of the Buddha’s glory gradually disappeared, starting with one or two verses, in the same way as the light generated by the sun gradually disappears after sunset.

27. The mark of the long, flat and tender tongue.

The tongues of other people may be thick; they may be small, short, rough or uneven. Contrasting with them, the Bodhisatta’s tongue is very soft, long, broad and beautiful. The characteristics of the Buddha’s tongue could not be seen easily by those wishing to study them after his becoming a Buddha. So, in order to dispel the doubts of the youths, Ambaṭṭha, Uttara and others, who had come to investigate them, the Buddha demonstrated the softness of his tongue by curling and rolling it round to look like a hard pin, or to look like a rolled food coupon, and then by stroking with it the two sides of the nose; he demonstrated its great length by stroking with it the passage of the two ears; he demonstrated its breath by covering with it the whole surface of the forehead right up to the edge of the hair. The tongues of ordinary people cannot come out from the mouth more than one inch.

28. The mark of the voice having eight qualities as a Brahma’s.

Other people have voices which are intermittent, cracked and unpleasant like the caw of a crow. In contrast with them, the Bodhisatta is endowed with a Brahma-like voice. The Brahma’s voice is pure and clear because it is not affected by bile or phlegm. So also the Bodhisatta’s organs of articulation, such as the throat, palate, etc., are purified and cleansed by virtue of his accumulated deeds of merit. Because of such purity and cleanliness, the sound that originates at the navel emerges with clarity, and possesses eight qualities, which are:

1. Distinctness.

2. Intelligibility.

3. Sweetness.

4. Pleasantness.

5. Roundedness.

6. Compactness, it does not go beyond the audience.

7. Deepness, it is not shallow but forceful.

8. Resonance.

What is in fact extraordinary, marvellous and astonishing about this voice is that it is 100 times, maybe, 1,000 times sweeter and more pleasant than the extremely melodious voice of a cuckoo (karavīka). To elaborate: The cry of the cuckoo is slow, drawling, long-protracted and pleasant; it is full, compact and sweet. While sitting on an upper branch of a tree, it warbles, and then it moves onto a lower branch; yet it is able to hear the sound it has made while on the upper branch: so slow and pleasant is its cry.

Having cut open a luscious ripe mango by biting with its beak and drinking the juice that [241] flows out, the cuckoo warbles; then the four legged animals get intoxicated with the cuckoo’s sound, as though they were rendered unconscious by drunkenness, and begin to gambol with great delight. Other quadrupeds too, that have gone to the grazing ground and are eating and chewing the grass, forget the food in their mouth and stand still, listening to the sound from the cuckoo.

Small animals, such as deer, antelopes, etc., who are on the run in fear, fleeing for life as they are chased in great haste by beasts of prey, such as lions, leopards and tigers, having forgotten the danger to their lives, stop running only to listen to the cuckoo’s voice without lifting up the foot that has been put down and without putting down the foot that has been lifted up. In the same way, the wild beasts who have been chasing to pounce on their prey become unaware of the food which they are about to eat, stop chasing and listen only to the cuckoo’s cry. Birds flying in the sky spread their wings and stop flying to listen. Fish in the water also keep their hearing organs steady and stop to listen to the song of the cuckoo (see the commentary to Bv 78; PTS 60). Also see the story of the Karavīka’s sound and Queen Asandhimittā above.

29. The mark of the very clear blue eyes.

This does not mean to say that both eyes of a Bodhisatta are blue all over. The expression is made as a general statement. In fact, where they should be blue, they have the colour of a blue pea (aparājita) flower; where they should be yellow and golden, they are like the colour of the champa (kaṇikāra) flower; where they should be red, they are like the colour of the noon (bandhuka) flower; where they should be white, they are like the colour of the morning star; where they should be black, they are like the colour of black beads. The eyes of a Bodhisatta bear resemblance to an open window in a golden mansion – the window that has the motif of a lion made of rubies at its base. Or, according to the sub-commentary on the Ornaments of the Victor (Jinālaṅkāra), the likeness is that of a palace window that has a lion’s figure made of rubies and fixed at its bottom on the golden wall.

30. The mark of the very soft and tender eyelashes like a new-born calf’s.

This particular mark is termed eyelashes like a cow (gopakhuma-lakkhaṇa) in the texts. The soft and tender eyelashes refer to the whole eye comprising the eye lashes and other parts of the eye. As with all kinds of calves, the eye of a black calf is thick and turbid. That of a red calf is particularly clear and bright. Here in the case of the soft and tender eyelashes, it signifies the eyes of the new born red calf. The eyes of ordinary people are not perfect. Like the eyes of elephants, rats or crows some have protruding eyes, and others have eyes with deep sunken eye-sockets. The Bodhisatta’s eyes are different. They are like thoroughly washed and polished ruby stones and have soft and smooth tender, fresh, bluish eyelashes growing in a row. This mark of the entire eye is characterized by the eyelashes.

This mark is in effect a description of the whole eye with reference to the eyelashes which form only a part of the eye. What is meant is that the Bodhisatta had the eyes which are not protruding, nor sunken but are clear like ruby stones kept well-washed and polished, with eyelashes which are soft, smooth, tender, fresh and bluish, growing in a row like those of a newly-born red-coloured calf.

31. The mark of the hair between the two eyebrows (uṇṇa-loma).

This hair grows gracefully in the middle of the two eyebrows, directly above the ridge of the nose and at the centre of the forehead. It is pure all over, like the morning star. It is as soft as the cotton wool ginned and refined 100 times and dipped in clarified butter. It is white as the colour of silk-cotton (simbalī). When it is stretched from the tip with one’s hand, it is two cubits long. When it is released from the hand, it coils back clockwise with the tip curling upwards. It is of a beauty that attracts and commands veneration of every onlooker, like a silver star studded on a pure gold plate, or like pure milk flowing out of a golden vessel, or the morning star in the sky that reflects by the sunlight at dawn.

32. The mark of the thin layer of flesh that appears by nature like a gold headband on the forehead.

What is meant is that the Bodhisatta has a perfect forehead as well as a perfect head. [242] The thin layer of the flesh on the forehead of the Bodhisatta covers the whole of it, rising from end to end, from the top part of the right ear to the left. This particular layer of flesh being soft, golden in colour, lustrous and extensive on the entire forehead is graceful like a gold band fastened to a royal forehead. In fact, the gold band on a king’s forehead, or the royal insignia, is an imitation of the forehead of a Bodhisatta which is used as a sign of royalty by kings who have no such natural feature.

The head of the Bodhisatta is perfect in all aspects. Unlike the Bodhisatta’s, the heads of ordinary people are imperfect. Some look like a monkey’s, as though they were broken in two parts. Others seem to have cracks. Still others have so little flesh that they appear as skulls just covered by the skin. There are also heads disproportionately like a gourd, and there are still others which are curved at the back or protruding with the back of the head bulging. In contrast with them, the Bodhisatta has a head of perfect fullness like a golden baluster, as if it had been carved out with a round chisel to make it round, smooth and beautiful.

This 32nd mark is mentioned in the text as uṇhīsa-sīsa. Its meaning can be taken in two ways: having a head which looks as though it were wrapped by a thin layer of flesh on the forehead; or having a round splendid head like a headband made by an expert. Because of its dual meaning, the explanations of both the perfect forehead and the perfect head are given here. The deeds (kamma) and other factors that bring about these 32 major marks are separately discussed next.

The Deeds That Caused the Thirty-Two Marks

Since it is said in the sub-commentary to the Ornaments of the Victor (Jinālaṅkāra) that only the explanation that deals with the four points, namely: 1) The meritorious deed (kamma); 2) the power of the deed (kamma-sarikkhaka); 3) the mark (lakkhaṇa); and 4) the advantages of the mark (lakkhaṇānisaṁsa), of each of the 32 marks of a Great Man is a well-defined one, the meaning of each of these four points will be briefly given first. Of these four points:

1. The meritorious deed (kamma) means the meritorious deed done in the past with an intention to attain Buddhahood, bringing about the major mark concerned.

2. The power of the deed (kamma-sarikkhaka) means the power or ability of the mark that appears in accordance with the deed.

3. The mark (lakkhaṇa) means any of the 32 major marks, such as level soles, the 108 sole-figures, etc., acquired in the present life on account of the past meritorious deeds.

4. The advantages of the mark (lakkhaṇānisaṁsa) means the remote or subsequent effect of the past meritorious deeds which cause the appearance of the mark.

For example, the Bodhisatta accumulates merit during his former lives, so firmly and resolutely that nobody else can hold them back or destroy them. On account of that accumulation of merit, he also enjoys divine bliss which excels others in ten respects. When he is reborn as a human being, he wins the mark of his level feet, resembling golden footwear. As he has won that mark, he is able to stand up and walk steadfastly; nobody else, whether a human, a Deva or Brahma, can move him or make him unsteady. The merits also give him this subsequent effect: He is unshaken by such internal defiling enemies as greed, hate [1687] and delusion and also by two external kinds, those who oppose him openly and those who do so but not openly.

Just as carrying a vessel full of water means carrying the water in it, even so, speaking of a sign with power signifies speaking of that very power. Therefore, the exposition of the marks (lakkhaṇa) and the exposition of the subsequent power of the marks (kamma-sarikkhaka) are found similar to each other in the commentary on the Discourse about the 32 Characteristics (Lakkhaṇa-sutta, DN 30).

The undisturbed and determined effort, put into performing good works in past existences, brings the Bodhisatta not only the mark of the level soles but, as if it were not enough, also brings him the remote and subsequent effect, which is the ability to remain unharmed and undisturbed by his foes within and without; this subsequent and remote effect is the advantages of the mark (lakkhaṇānisaṁsa).

Now with reference to the Bodhisatta’s major signs, those causal deeds of the past and other things will be described briefly as stated in the Discourse about the 32 Characteristics, in a language easy to read and understand.

The Level Soles

The Bodhisatta performed extraordinary deeds of merit in his numerous past existences, so firmly and resolutely that nobody else could hold them back or destroy them. On account of those meritorious deeds, he enjoyed divine bliss in the Deva realm, excelling other Devas in ten respects: longevity, beauty, happiness, authority, retinue and an abundance of divine sense objects: sight, sound, smell, taste and touch. Reborn again in the human world, he acquired the major mark of “the level soles like golden footwear.” Because he was endowed with that mark, had he remained a householder, he would have become a Universal Monarch (Cakka-vatti), possessing the seven treasures and ruling the four continents as he did in the life of the Universal Monarch Mahā Sudassana. As the subsequent effect, he would also have enjoyed immunity from harm done to him by any human foes. After renouncing the world in his last existence as Prince Siddhattha, he attained omniscience and became a Perfectly Self-Awakened One, Lord of the Three Worlds.

As the subsequent effect, his benefits could not be stopped, harmed or endangered by the hostilities brought about by the internal defiling enemies, such as greed, hate and delusion, or by external ones, be he an ascetic, Brahmin, Deva, Māra or Brahma, who opposed him openly or not openly.

Herein, the aggregate of his past meritorious deeds done so firmly and resolutely that nobody else can check and destroy them is 1) the meritorious deed (kamma). The state of the level soles of the feet marking his deeds of merit is 3) the mark (lakkhaṇa). His ability to stand up and walk steadfastly as the immediate effect of his meritorious deeds is 2) the power of the deed (kamma-sarikkhaka). The ability inherent in the mark, forming the effect, agrees thus with the power inherent in the meritorious act serving as the cause; such a corresponding nature is called the power of the deed (kamma-sarikkhaka), the nature of which is in agreement with the meritorious deed (kamma).

Here, the author reproduces, for the readers to learn by heart, the verses composed by one Sayādaw U Ghosita of Mandalay South. The theme is the 32 signs of a Great Man. Here, the verses describe the first sign, and each of the remaining verses similarly follows a paragraph in prose by the author.

The 108 Circles with Figures on the Soles

In his numerous past existences, the Bodhisatta rendered service for the welfare of beings. He had driven away fear from those who were frightened. He had given alms (dāna) together with supplementary gifts.

For example, when he gave away robes and garments in particular, he also offered alms food as supplementary gifts to the recipients; he also gave them seats, honoured them with flowers and perfumes and provided them with drink. Thereafter, he took upon himself the precepts and expressed his wish to attain the boon of omniscience. Then only did he distribute the robes and garments most respectfully. In this way the Bodhisatta gave the main gift with extra ones.

As a result, corresponding to such deeds of merit, he enjoyed divine bliss which surpassed other Devas in the ten respects, as has been mentioned above. Reborn a human being, he acquired the 2nd major mark of “the figures in circles on the soles of his feet.” Because he was endowed with that mark, [1688] had he remained a householder, he would have become a Universal Monarch and would also have won a great suite of retinues consisting of Brahmins, men of wealth, etc. On renouncing the world in his last birth as Prince Siddhattha, he became an omniscient Buddha, and his great retinue was composed of monks, nuns, male and female lay devotees, Devas, humans, Asuras, Nāgas and Gandhabbas.

Herein, such meritorious deeds of alms giving completed with additional gifts in his numerous past existences was 1) the meritorious deed. The perfection in all respects of the sole-figures as if they were indicating: “Let Devas and humans know that the Bodhisatta had performed meritorious deeds of alms giving completed with additional gifts,” was 2) the power of the deed. The sole mark was 3) the mark. The great retinue was 4) the advantage of the mark.

The Projecting Heels, Long Fingers and Toes and the Upright Body

In his numerous past existences, the Bodhisatta abstained from taking life. Never had he caught hold of a weapon with intent to kill. He had lived with loving-kindness and compassion, providing safeguard for the well-being of all others.

As a result, corresponding to such deeds of merit, he enjoyed divine bliss, which surpassed that of other Devas in ten respects. Reborn a human being, he acquired these three major marks: The 3th mark of “the projecting heels,” the 4th mark of “the long and tapering fingers and toes” and the 15th mark of “the upright body” like that of a Brahma.

Because he was endowed with these three marks, had he remained a householder, he would have become a Universal Monarch, and he would have lived long till the end of his lifespan, as no one could do harm to his life or kill him. On renouncing the world in his last birth as Prince Siddhattha, he became an omniscient Buddha, and he lived long until he had covered four-fifths of his lifespan, as no one, be he an ascetic, Brahmin, Deva, Māra or Brahma could threaten his life or could kill him.

There are four assets of a Buddha that cannot be violated by others. They are, according to the commentary on the Chronicles of the Buddhas (Buddha-vaṁsa):

1. The four requisites meant for and brought to him.

2. His life.

3. His marks.

4. His radiance.

Or, according to the commentary on the Vinaya Section about Expulsion (Pārājika-kaṇḍa):

1. The material gain of the four requisites brought to him.

2. His life.

3. His 80 minor marks and his radiance of his body. The light of the moon, the sun and Devas and Brahmas could not outshine or disturb the radiance from his body.

4. His omniscience.

With reference to the above three marks: 1) the meritorious deed was the abstention from the wrong doing of killing; 2) the power of the deed was the ability of the length and shape of the heels, fingers and toes and the uprightness of the body.

Those who are bent on killing approach their victim by tiptoeing lest the sound of their footsteps should be heard. Consequently, when they become human beings again, some of them have their feet curved inwardly like a bow; some of them have their feet curved outwardly; some of their feet have a curve in each sole; some have bandy toes; and others bandy heels; as if all those deformed shapes were to disclose their meaning, saying: “Let people know about our act of killing that involves tiptoeing.” But the Bodhisatta had the mark of long heels as if they were to say: “Let people know about my not killing [1689] in a way that involved tiptoeing.”

Similarly, those who desire to kill approach their victim by bending their bodies lest they should be seen by others. Consequently, when they become human beings again, some are hunchbacked; some are squat; some are crippled; as if all these deformed shapes were to disclose their meaning, saying: “Let people know about my commission of killing that involves body bending.” The Bodhisatta, however, had an upright body like that of a Brahma, a mark of a Great Man, as if it were saying: “Let people know about my not killing in a way that involved body-bending.”

Similarly, those who desire to kill catch hold of a weapon, say a club, and put their victim to death. Consequently, when they become human beings again, they have shorts hands, curved fingers or have no visible fingers, as they look conjoined with one another and level with the palms as if they were saying: “Let people know about my evil deeds.” In contrast with them, the Bodhisatta had long and beautiful fingers, a mark of a Great Man, as if it were saying: “Let Devas and humans know” that he had no experience of killing with a club in the grip of his hand. The ability of those marks to assure his long life was the power of the deed. These three major marks: the projection of the heels, the length of the fingers and toes and the straightness of the body are 3) the mark. His life lived to the full span was 4) the advantage of the mark.

The Fullness of the Flesh at Seven Places of the Body

In his numerous past existences, the Bodhisatta gave delicious food, such as cakes, meals, butter-oil, milk rice, etc. As a result, corresponding to such deeds of merit, he enjoyed divine bliss. Reborn a human being, he acquired the 16th major mark of “the fullness of the flesh at the seven places of his body,” namely, the two insteps, the two backs of the palms, the two shoulders and the neck.

Because he was endowed with that mark, had he remained a householder, he would have become a Universal Monarch. On renouncing the world, he became an omniscient Buddha, and he received plenty of delicious food, both solid and liquid, to eat.

Herein, such a meritorious act of offering choice food over the period of 100,000 aeons was 1) the meritorious deed. The occurrence of the fullness of the flesh at the seven places of the body, as if it were saying: “Let Devas and humans know that the Bodhisatta had done the meritorious deeds of giving choice food, and so forth in his past lives,” and its being the cause of abundant gains in that very life was 2) the power of the deed. The fullness of the flesh at the seven places of the body was 3) the mark. The acquisition of much choice food was 4) the advantage of the mark.

The Soft Hands and Feet and their Likeness to a Net

In his numerous past existences, the Bodhisatta helped many with the four objects of support (saṅgaha-vatthu). Objects of support (saṅgaha-vatthu), see The First Treatise on the Perfections in the Further Explanations. Those who were pleased with a gift he helped by alms giving (dāna); those who were pleased with pleasant speech he helped with sweet words (piya-vācā), another object of support; those who desired a beneficial talk he helped with a beneficial talk or action (attha-cariyā), a third object of support, by advising them: “This should be done,” “This should not be done,” “A man of this nature should be associated with,” “A man of this nature should not be associated with,” and so on. Those who were happy to be treated on equal terms whether in weal or in woe, he had helped with a sense of equality (samānattatā), which is the fourth object of support.

As a result, corresponding to such deeds of merit, he enjoyed divine bliss. Reborn a human being, he acquired the 5th major mark of “the soft hands and feet” as well as the 6th major mark of “their having the likeness of a golden net.”

Because he was endowed with these two marks, had he remained a householder, he would have become a Universal Monarch. On renouncing the world, he became an omniscient Buddha, and he had a suite at his service, as if it were properly held and collectively placed [1690] in his hand.

Herein, such meritorious deeds of helping many through the fourfold objects of support (saṅgaha-vatthu) in his numerous past existences were 1) the meritorious deed. Those who used not to do so have rough hands and feet and uneven fingers and toes. The Bodhisatta, however, had soft and tender hands and feet; his fingers and toes were even like those of a golden net, in order to let Devas and humans know of his help given to many through the fourfold objects of support in his past lives. The quality of the softness of the hands and feet and also of the evenness of the fingers and toes was 2) the power of the deed. The quality of the soft hands and feet and of the even fingers and toes was 3) the mark. The gain of the suite properly held and collectively placed in his hand, so to speak, was 4) the advantage of the mark.

The High Ankles and the Curling Body Hair

In his numerous past existences, the Bodhisatta abstained from frivolous talk. He gave religious talks which are beneficial for the here and now as well as the hereafter. He had spoken only on Dhamma concerning the ten deeds of merit leading to emancipation from Saṁsāra. By delivering to a large number of people sermons that would raise them up, by means of the ten deeds of merit, to higher stages of prosperity, he gave the gift of Dhamma.

As a result, corresponding to such deeds of merit, he enjoyed divine bliss. Reborn as a human being, he acquired the 7th major mark of “the slightly higher, dust-free ankles” and the 4th major mark of “the body-hair with its tips curling upwards.”

Because he was endowed with these two marks, had he remained a householder, he would have become a Universal Monarch and would be superior to others. On renouncing the world in his life as Prince Siddhattha he became an omniscient Buddha and reached the apex, excelling all other beings in pre-eminence.

Herein, such a meritorious deed of delivering Dhamma-sermons that lead to higher stages was 1) the meritorious deed. Those who used not to do so have low ankles and stooping downy hair, as if they were saying: “Let Devas and humans know about their failure to speak of the Dhamma.” The Bodhisatta, however, was endowed with these two marks: the high ankles and the curling body-hair, as if they were saying: “Let Devas and humans know” that he had given discourses that would raise them to higher spiritual positions. Therefore, the ability of these two marks to indicate this is 2) the power of the deed. The high ankles and the curling body-hair were 3) the marks. The Bodhisatta’s being above all others in rank was 4) the advantage of the mark.

The Antelope-Like Round Legs

In his numerous past existences, the Bodhisatta seriously and promptly taught his close pupils who had come to him for education. He had taught them in such a way that they might learn and train quickly and without trouble; he had instructed them in different arts and crafts, in various modes of moral conduct (caraṇa), such as the five precepts, the ten precepts and the Monastic Rules (Pātimokkha) as well as the doctrines such as the truth that everybody has productive deeds as his or her own property (kammassakatā). In his teaching, he had never held back anything for his own sake.

As a result, corresponding to such deeds of merit, he enjoyed divine bliss. Reborn a human being, he acquired the 8th major mark of “the legs round and full, lengthy and comely, like those of a black antelope (enī) or like the husk of paddy.”

Because he was endowed with this mark, had he remained a householder, he would have become a Universal Monarch, and he would have obtained all royal paraphernalia both animate and inanimate. On renouncing the world, he quickly became an omniscient Buddha, and he possessed all the requisites of a monk.

Herein, such a meritorious act of a serious and prompt teaching of the arts and crafts, etc. in his numerous past existences were l) the meritorious deeds. Those who did not teach their pupils seriously and promptly but used to waste their time by asking them to wait upon them respectfully, or by sending them on errands, and thus making them weary, have their calves which are bulging at the back of the leg as though the muscles were cut off on the other side. In contrast, the Bodhisatta’s calves were high and round as if they were [1691] saying: “Let Devas and humans know about my serious and prompt teaching, which doesn’t hold anything back for my own sake. The ability of that particular mark to disclose this was 2) the power of the deed. The calves of that beauty were 3) the mark. The quick possession of the appropriate requisites was 4) the advantage of the mark.

The Smooth Skin

In his numerous past existences, the Bodhisatta approached wise ascetics and Brahmins and discussed matters with them, asking: “Venerable sirs, what is merit?” “What is demerit?” “What is faulty?” “What is not faulty?” “What should be followed?” “What should not be followed?” “What, when done, leads to lasting sorrow?” and “What, when done, leads to lasting happiness?”

As a result, corresponding to such deeds of merit, he enjoyed divine bliss. Reborn a human being, he acquired the 12th major mark of “the smooth skin.”

Because he was endowed with this mark, had he remained a householder, he would have become a Universal Monarch and a great wise man. Among those who enjoy sensual pleasures, there would have been none equal to him or higher than him in wisdom. On renouncing the world in his last birth as Prince Siddhattha, he became an omniscient Buddha with great wisdom.

He possessed broad wisdom (puthu-paññā), wisdom about the aggregates, the sense-spheres, the elements, etc; wisdom born together with zest and joy (hāsa-paññā); wisdom of swift occurrence (javana-paññā); wisdom that quickly eradicates defilements (tikkha-paññā); and wisdom that penetrates the impenetrable mass of greed, hatred and delusion (nibbedhika-paññā); as a subsequent effect, he was endowed with intelligence higher than that of others.

His [Here the author’s analysis of this particular major mark as to its deed and so on was missing. I have supplied it to complete the text.] approaching and questioning wise ascetics and Brahmins was 1) the meritorious deed; the ability of that particular mark to disclose this was 2) the power of the deed; the smooth skin was 3) the mark; his possession of broad wisdom was 4) the advantage of the mark.

The Bright Yellow Complexion Like Gold

In his numerous past existences, the Bodhisatta showed very little anger. If there was any anger in him at all, he quickly quenched it. He also displayed little anxiety. Though someone should speak to him angrily, he was absolutely free of hatred, anger, aversion, disturbance or having a grudge. Besides, he donated fine clothing, robes and coverlets to people.

As a result, corresponding to such deeds of merit, he enjoyed divine bliss. Reborn as a human being, he acquired the 11th major mark of “the yellow, bright skin like that of pure gold ornaments (siṅgī-nikkha).”

Because he was endowed with that mark, had he remained a householder, he would have become a Universal Monarch. On renouncing the world, he became an omniscient Buddha, and he quickly obtained fine clothings, robes and coverlets.

Herein, such a state of his being free of anger and such deeds of distributing fine clothing, robes and coverlets in his numerous past existences were 1) the meritorious deeds. The complexion of a person in anger lacks serenity; his or her face is terribly ugly. There is no adornment like clothing in the world. Therefore, those who used to show anger and were not used to give clothing, robes and coverlets are not good looking, as if they were to disclose their former ills. The face of one who does not lose his temper is beautiful; his or her complexion is serene. There are four ways for beings to acquire beauty and splendour:

1. Giving alms food in past existences.

2. Giving clothing in the past existences.

3. Giving service by cleaning with a broom.

4. Showing no anger.

All four requirements the Bodhisatta fulfilled in his countless former lives. He, therefore, acquired the 11th major mark of the yellow skin. Therefore, the bright yellow complexion, comparable to the colour of golden ornaments, which, so to speak, informed Devas and humans of his fulfilment of the four requirements was 2) the power of the deed. The golden skin was 3) the mark. The gain of fine clothing, and so on was 4) the advantage of the mark. [1692]

The Male Organ Concealed in a Sheath

In his numerous past existences, the Bodhisatta brought about reconciliation in amity to those relatives and friends who had been long separated; he created harmony between estranged mothers and sons, estranged fathers and sons, estranged brothers, estranged brothers and sisters, and amongst estranged sisters. He rejoiced in the harmony thus caused.

As a result, corresponding to such deeds of merit, he enjoyed divine bliss. Reborn a human being, he acquired the 10th major mark of “the male organ concealed in a sheath,” like that of a Chaddanta elephant king.

Because he was endowed with that mark, had he remained a householder, he would have become a Universal Monarch and would have begot thousands of brave scions who would have been able to crush enemy forces. On renouncing the world, he became an omniscient Buddha and gathered thousands of sons in his noble disciples, who were capable of crushing the enemy forces of the defilements.

Herein, his meritorious performance of bringing about unity among relatives in the numerous past existences was 1) the meritorious deed. When kinsmen are united, one overlooks another’s fault. Even when they are quarrelling, they do not like to let others know of the wrong done by a man of their own blood. If one were to say: “This is his fault,” they would rise up and protest it, saying: “Who has seen that? Who has heard of that? There is nobody among us who would have done such a misdeed!” In this way, they all would give cover to his fault. It may be said that the Bodhisatta had disregarded such a fault and thereby brought about unity to his kith and kin. Therefore, the male organ is in a sheath and that is indicative to others of his past deeds of bringing unity to his relatives by preventing their fault from being seen so that they may live in happiness, so that was 2) the power of the deed. The male organ thus concealed in a sheath was 3) the mark. The gaining of thousands of son-like noble disciples was 4) the advantage of the mark.

The Symmetrically Proportioned Body and the Long Arms

In his numerous past existences, the Bodhisatta gave honour to members of his retinue after personally scrutinizing their virtues and qualities, and only when he had known their qualifications did he show his appreciation to them according to their merit, deciding: “This man deserves this much of reward.” “This man is worthy of this amount of reward.” The Bodhisatta honoured a man fairly and honestly according to what he deserved.

As a result, corresponding to such deeds of merit, he enjoyed divine bliss. Reborn as a human being, he acquired the 19th major mark of “the symmetrically proportioned body which was round and beautiful like the circular spread of a banyan tree,” and the 9th major mark of the “long arms which can touch the knees while standing without stooping.”

Because he was endowed with these two marks, had he remained a householder, he would have become a Universal Monarch; and he would have had abundance of bliss and wealth, such as gems, gold, silver, useful objects, treasure-houses and granaries. On renouncing the world, he became an omniscient Buddha, and he owned an abundance of the wealth of the pious: faith (saddhā), morality (sīla), knowledge (suta), charity (cāga), wisdom (paññā), conscience about doing wrong (hiri) and concern about doing wrong (ottappa).

Herein, his honour shown according to one’s value was 1) the meritorious deed. The equal length of his stretched out arms and height and the equal measurement of the upper part and the lower part of his body in accordance with his performance were 2) the power of the deed. His body being like a round banyan tree and its upper and lower parts being of equal measurement were 3) the marks. His abundance of the sevenfold wealth of the pious was 4) the advantage of the mark.

The Well-Developed Body, the Back without the Spinal Furrow

In his numerous past existences, the Bodhisatta wished for the welfare of the multitude. He had wished for the safety of the people, and their four modes of happiness. He had done a lot of contemplation: “How could these beings prosper through faith (saddhā)?” “How could they prosper through morality (sīla), observing the five or the ten precepts?” “How could they [1693] prosper through learning (suta), following the advice of the wise and pious?” “How could they prosper through charity (cāga), giving up what they own?” “How could they prosper through wisdom (paññā), the truth and knowledge that all beings have their deeds (kamma) as their own property?” “How could they progress in terms of wealth and paddy, field and land, bipeds and quadrupeds, children and wives, servants and employees, relatives and friends?”

As a result, corresponding to such deeds of merit, he enjoyed divine bliss. Reborn a human being, he acquired the three major marks: The 17th mark of “the full and well-developed body like a lion’s front portion,” the 18th mark of “the well-developed back of the body extending from the waist to the neck like a golden plank without any trace of the spinal furrow” and the 20th mark of “the proportionate and round neck.”

Because he was endowed with these three major marks, had he remained a householder, he would have become a Universal Monarch, and he would have obtained royal paraphernalia and his blissful life would never have diminished. On renouncing the world, he became an omniscient Buddha, and his mundane and supermundane virtues, such as faith (saddhā), morality (sīla), learning (suta), relinquishing (cāga), wisdom (paññā), etc., never decreased.

Herein, his wish for the welfare of the multitude was 1) the meritorious deed. The fullness, roundness and development of the body, the back and the neck, as if they were indicative of his wish for the prosperity of others, was 2) the power of the deed; the fullness, roundness and development of the body, the back and the neck were 3) the mark. The non-decrease of his wealth, both mundane and supermundane, was 4) the advantage of the mark. [Mistakenly written as kammānisaṁsa in the original; the same applies to sections 14 and 15.]

The 7,000 Capillaries at the Throat

In his numerous past existences, the Bodhisatta had never hurt other beings with his hands, with a stone, stick, sword or with any other weapon. As a result, corresponding to such deeds of merit, he enjoyed divine bliss. Reborn a human being, he acquired the 21st major mark of “the 7,000 capillaries occurring at the throat and diffusing throughout the body the taste of the food, be it as small as a grain of sesame.”

Because he was endowed with this major mark, had he remained a householder, he would have become a Universal Monarch. On renouncing the world, he became an omniscient Buddha, and his ailments were few and far between.

Herein, his meritorious performance of refraining from hurting beings was 1) the meritorious deed. He who has been hit by another with the hands, sticks, etc. will have bruises and blood clots on the spot his body has been hit, from which more suffering would occur. As for the Bodhisatta, as if they were clearly indicative of his past observance of non-violence towards others, an act of merit that would result in good health, he acquired the mark of the capillaries at the throat. Such an irregularity of the capillaries for taste was 2) the power of the deed. He upright capillaries at his throat were 3) the mark. His good health was 4) the advantage of the mark.

The capillaries distribute the taste all over his body, even if it is of the food as tiny as a grain of sesame. His digestive power was neither too high nor too low but just right to digest whatever is eaten: therefore, the Bodhisatta’s health was better than that of others.

The Clear Blue Eyes and the Soft Eyelashes

In his numerous past existences, the Bodhisatta had never angrily looked at others with his eyes protruding like those of a lobster. Never had he, in anger, looked sideways at another person. When that person angrily looked at him, he simply closed his eyes. Only when that person looked the other way round did he glance at him or her with a loving and sober heart but never with a hateful one.

As a result, corresponding to such deeds of merit, he enjoyed divine bliss. Reborn a human being, he acquired the 29th major mark of “the very clear blue eyes” and the 30th mark of “the soft and tender eyelashes, like a newly born calf.”

Because he was endowed with these marks, had he remained a householder, he would have become a Universal Monarch. On renouncing the world, he became an omniscient Buddha, and he was looked upon by beings, such as humans, Devas, and Brahmas, lovingly and trustingly.

Herein, his viewing of other beings with loving eyes in the countless past existences was [1694] 1) the meritorious deed. Those angry ones who look sideways or frown at somebody else have their eyes set in that manner. Those who look at others in an affectionate and respectful manner have eyes that are beautiful in five ways. The Bodhisatta was endowed with the eyes, blue and clear, and the eyelashes, soft and curling up, as if they were indicative of his affectionate, respectful glances in the past; all this was 2) the power of the deed. The extremely clear blue eyes and the extremely soft curling-up eyelashes were 3) the marks. The love and respect shown to him by other beings was 4) the advantage of the mark.

The Thin Layer of Flesh on the Forehead

In his numerous past existences, the Bodhisatta led group performances of good physical, verbal and mental practises, alms giving, moral observances, fasting, service to parents, etc. As a result, corresponding to such deeds of merit, he enjoyed divine bliss. Reborn a human being, he acquired the 32nd major mark of “the thin layer of flesh that appeared by nature, like a gold headband, on the forehead.”

Because he was endowed with this mark, had he remained a householder, he would have become a Universal Monarch. On renouncing the world, he became an omniscient Buddha, and he gained a large number of beings as his followers or he became leader of them all.

Herein, his meritorious act of giving leadership to others in the group performances of good deeds was 1) the meritorious deed. He who gives leadership to a performance of good deeds, such as giving in generosity, maintaining morality, etc., never wears a sad face in gatherings; instead, he moves about among the people with his head upright without fear but with joy and satisfaction. He also has a large number of followers. The Bodhisatta, in his many previous births, had given guidance in doing all deeds of merit. In order to make Devas and humans know of this, the Bodhisatta was born with the thin layer of flesh on his forehead or a full round head; therefore, the ability of the thin layer of flesh or, the full round head, to let others know of those past meritorious act was 2) the power of the deed. The thin layer of flesh or of the full round head was 3) the mark. The large numbers of beings immediately following after him was 4) the advantage of the mark.

The Body-Hair and the Hair between the Eyebrows

In his numerous past existences, the Bodhisatta abstained from telling lies (musā-vāda); he told what was true; with no insertion of falsehood, his first truthful words agreed with his last; he was of firm speech; he spoke reliable words which people trusted and referred to. As a result, corresponding to such deeds of merit, he enjoyed divine bliss. Reborn a human being, he acquired the 13th major mark of “the body hair, each in one pore of the skin” and the 31st major mark of “the hair between the two eyebrows.”

Because he was endowed with these two major marks, had he remained a householder, he would have become a Universal Monarch. On renouncing the world, he became an omniscient Buddha, and he had his wishes fulfilled by many.

Herein, his meritorious act of speaking only what was true in his numerous past existences was 1) the meritorious deed. The ability of his body-hair, each growing in one pore of the skin and of his hair that strangely grew between the eyebrows to disclose his acts of speaking the truth was 2) the power of the deed. The body hair and the hair between the eyebrows were 3) the mark. The fulfilment of his wishes by many was 4) the advantage of the mark.

The 40 Teeth Touching One Another

In his numerous past existences, the Bodhisatta abstained from any mischievous speech that would end friendships among people; he had brought harmony to those who were separated; helped maintain unity of those who were united; he had taken delight in unity among friends; he had been very pleased to see or hear of those in unity; he had spoken only what would create unity of friends.

As a result, corresponding to such deeds of merit, he enjoyed divine bliss. Reborn a human being, he acquired the 23rd major mark of “the teeth numbering exactly 40” and the 25th major mark of “the teeth touching one another with no space in between.”

Because he was endowed with these two marks, had he remained a householder, he would have become a Universal Monarch. On [1695] renouncing the world, he became an omniscient Buddha, and he gained followers whose unity could not be destroyed by others.

Herein, his abstention, in his numerous past lives, from divisive talk (pisuṇa-vācā) and his speech that would create unity were 1) the meritorious deeds. Those who used to speak mischievous words have no complete set of 40 teeth, and they have teeth with gaps, for they destroy the unity of others and separate them. The Bodhisatta, however, had 40 teeth and they were touching one another as if to tell Devas and humans of his abstention from mischievous words in his countless former lives in Saṁsāra. Therefore, the ability of his teeth to be indicative of his said abstention was 2) the power of the deed. The complete set of 40 teeth and the absence of gaps in them possessing this very ability were 3) the mark. His gaining of followers whose unity could not be destroyed by others was 4) the advantage of the mark.

The Long Tongue and the Brahma-Like Voice

In his numerous past existences, the Bodhisatta abstained from speaking harsh and abusive words; he spoke only what was polite, faultless, pleasing and appealing to the hearts of many. As a result, corresponding to such deeds of merit, he enjoyed divine bliss. Reborn a human being, he acquired the 27th major mark of “the long, flat and tender tongue” and the 28th major mark of “the voice having eight qualities like a Brahma’s.”

Because he was endowed with these two marks, had he remained a householder, he would have become a Universal Monarch. On renouncing the world, he became an omniscient Buddha, and his words were effective, influential and authoritative.

Herein, his abstention from harsh and abusive words (pharusa-vācā) and his speaking only sweet, pleasant and polite words in his numerous past existences in Saṁsāra were l) his meritorious deeds. Those who used to indulge in harsh and abusive terms have their tongues faulty in terms of thickness, droopiness and a slit so that others may know of their indulgence in bad language by the twisting of their tongues. The Bodhisatta, however, had the primary benefit of having his tongue long, flat and tender so that Devas and humans might know that he had never uttered such bad language but had spoken what was sweet, pleasant and polite. Those who used to speak abusive language have their voice cracked, rough or faulty in other ways so that many might know of their swearing in a cracked, rough voice. The Bodhisatta had the benefits of having a voice of eight qualities, as if they were to let Devas and humans know of his abstention in his numerous past existences in Saṁsāra from cursing, a cause for a cracked, rough voice. Therefore, the length, flatness and tenderness of the tongue and the completeness of his tongue with the eight qualities were 2) the power of the deed. The long, flat and tender tongue and the voice complete with the eight qualities were 3) the marks. The obedience shown to his word by Devas and humans and his verbal effectiveness, influence and authority were 4) the advantages of the mark.

The Lion-Like Chin

In his numerous past existences, the Bodhisatta abstained from frivolous speech that was like unsuccessful paddy, lacking substance. He had spoken what was right and suitable for the occasion; he had talked beneficially, truthfully and with reference to the Dhamma and advised in accordance with discipline. He had uttered solemnly what was meaningful and with evidence, as in judicial proceedings, worthy of keeping in the casket-like hearts of all hearers.

As a result, corresponding to such deeds of merit, he enjoyed divine bliss. Reborn a human being, he acquired the 22nd major mark of the “well developed chin suggestive of his imminent smile like that of a lion.”

Because he was endowed with this major mark, had he remained a householder, he would have become a Universal Monarch. On renouncing the world, he became an omniscient Buddha, and he was invulnerable to attacks by his enemies within and without.

Herein, his abstention from frivolous speech (samphappalāpa) was 1) the meritorious deed. Those who used to talk about foolish things have their chins concave, crooked or in any other unseemly shape so that many might know that they had spoken unsubstantial language with their jaws moving. The Bodhisatta, however, had well developed jaws so that Devas and [1696] humans might know of his abstention from frivolous talk and of his practice of speaking only what was fruitful. Therefore, the ability of the development of the jaws to disclose his practice of speaking, in the past, what was fruitful was 2) the power of the deed. The developed jaws with that ability was 3) the mark. His invulnerability against any of his enemies, within or without, was 4) the advantage of the mark.

The Proportionately Set and Four White Pointed Teeth

In his numerous past existences, the Bodhisatta abstained from wrong livelihood but had earned his living by a proper trade; he had avoided various dishonest methods, such as deceptive scales, baskets and coins; being unethical by taking bribes; being of immoral persuasion by cheating; convincing others with violence by cutting off of hands and legs, by taking life, binding, plundering or destroying towns and villages.

As a result, corresponding to such deeds of merit, he enjoyed divine bliss. Reborn a human being, he acquired these two major marks: the 24th mark of “the proportionate set of teeth” and the 26th mark of “the four pointed teeth as white and brilliant as the morning star.”

Because he was endowed with these two marks, had he remained a householder, he would have become a Universal Monarch. On renouncing the world, he became an omniscient Buddha, and he gained hosts of followers and attendants.

Herein, his pure livelihood in his numerous past existences was 1) the meritorious deed. Those, who used to have impure livelihood, possess no proportionately set teeth, upper or lower, inside or outside; and their four pointed teeth are dirty so that many might know of their misdeeds. The Bodhisatta, however, had even teeth and four pointed ones, which were very brilliantly white as if they were saying: “Let the Devas and humans know of his pure livelihood, maintained throughout his countless past existences in Saṁsāra.” Therefore, the evenness of his teeth and the brilliant whiteness of the four pointed teeth that disclosed his purity of livelihood in his countless past lives in Saṁsāra were 2) the power of the deed. The even teeth and the white, pointed teeth were 3) the marks. The hosts of followers and attendants were 4) the advantage of the mark. [1697]

Here was given the Sayādaw U Ghosita’s last verse-prayer with reference to the 40 teeth and the four pointed ones, followed by the concluding verse. Also for the benefit of the reader in Myanmar: A shorter poetical composition about the 32 major marks and the Buddha’s past deeds (kamma) as their causes, by the Mahā Visuddhārāma Sayādaw, was added. These we leave untranslated.