(1) Iha bhikṣavas-Tathāgataḥ,
(1) Here, monastics, the Realised One,

sthānaṁ ca sthānato yathā-bhūtaṁ prajānāti, asthānaṁ cāsthānataḥ,
knows as it really is the possible as possible, and the impossible as impossible,

idaṁ Tathāgatasya prathamaṁ balam.
this is the first strength of the Realised One.

(2) Atītānāgata-pratyutpannānāṁ karma-dharma-samādānānāṁ vipākaṁ
(2) The result of actions that have been performed in the past, future and present

yathā-bhūtaṁ prajānāti.
he knows as it really is.

(3) Para-sattvānāṁ para-pudgalānām-anekādhimuktikānāṁ nānādhimuktikānāṁ
(3) Other beings’ and other persons’ manifold and various inclinations

yathā-bhūtaṁ prajānāti.
he knows as it really is.

(4) Aneka-dhātukaṁ lokaṁ nānā-dhātukaṁ lokaṁ
(4) The world’s manifold elements and various elements

yathā-bhūtaṁ prajānāti.
he knows as it really is.

(5) Para-sattvānām-indriyāṇam-parāparajñatāṁ Texts reads: indriyāṇa-parāparajñatāṁ.
(5) Other beings’ faculties and their higher and lower intelligence

yathā-bhūtaṁ prajānāti.
he knows as it really is.

(6) Sarvatra-gāminīṁ pratipadaṁ ca
(6) The practice that leads to all destinations

yathā-bhūtaṁ prajānāti.
he knows as it really is.

(7) Para-sattvānām-indriya-bala-bodhyaṅga-
(7) (In regard to) other beings’ faculties, strengths, factors of awakening,

dhyāna-vimokṣa-samādhi-samāpattīnāṁ –
absorptions, freedoms, concentration, attainments –

saṁkleśa-vyavadāna-vyavasthānaṁ,
the defilement, purification and emergence (from these),

yathā-bhūtaṁ prajānāti.
he knows as it really is.

(8) Punar-aparaṁ sākāraṁ soddeśaṁ sānimittam-
(8) Furthermore with the modes, characteristics and details

aneka-vidhaṁ pūrva-nivāsaṁ samanusmarati,
he recollects his manifold past existences,

ekām-api jātiṁ samanusmarati dve tisraś-catasro vā,
he recollects one life, or two, three, four (lives),

yāvad-anekāny-api jāti-koṭi-niyuta-śata-sahasrāṇi anusmaratīti vistaraḥ.
he recollects the particulars of a hundred thousand billion lives.

(9) Punar-aparaṁ sa divyena cakṣuṣā visuddhenātikrānta-mānuṣyakeṇa
(9) Furthermore with the divine eye which is purified and surpasses that of (normal) men

sattvān paśyati cyavamānān-upapadyamānān,
he sees the passing away and arising of beings,

kāya-vāṅ-manasāṁ sucarita-duścaritaiḥ,
their good and bad conduct by body, speech and mind,

sugati-durgatiṣūpapadyamānān-iti vistaraḥ.
their arising in a good and a bad destiny, and the particulars (thereof).

(10) Āsrava-kṣayād-anāsravāṁ, ceto-vimuktiṁ prajñayā,
(10) The lack of pollutants though the destruction of the pollutants, the freedom of mind through wisdom,

yathā-bhūtaṁ prajānāti.
he knows as it really is.

(1) ‘Iha Bhagavāṁs-Tathāgato ’rhan Samyak-Saṁbuddha ity-ātmānaṁ pratijānīte,
(1) ‘Here while claiming he is the Fortunate One, the Realised One, the Worthy One, the Perfect Sambuddha,

ime tvayā dharmā nābhisaṁbuddhā.’
he doesn’t have knowledge of these things.’

Ity-atrasya kaścid vādamāno vadet,
In whatever respect this is being said,

sadevake loke samārake sabrahmake,
in the world with its gods, Māra, and Brahmā,

saśramaṇa-brāhmaṇikāyāṁ prajāyāṁ sadeva-mānuṣāsurāyām,
in this generation, with its ascetics and brāhmaṇas, princes, men and demons,

nimittam-etan-na samanupaśyāmi.
there is no ground for it to be regarded in this way.

Nimittam-asamanupaśyaṁs-Tathāgataḥ
Not seeing any ground (for that) the Realised One

kṣema-prāpto viharati abhaya-prāptaḥ,
dwells, having attained safety, having attained fearlessness,

ārṣabhaṁ sthānaṁ prajānāti,
he knows the leader’s position,

samyak-parṣad-gataḥ siṁha-nādaṁ nadati,
and having rightly gone to the assembly he roars the lion’s roar,

brāhma-cakraṁ pravartayati,
he has set rolling the supreme (Dharma) wheel,

apravartitaṁ śramaṇena brāhmaṇena vā,
and it cannot be rolled back by an ascetic or by a brāhmaṇa,

kenacid vā punar-loke saha-Dharmeṇeti.
or by anyone in the world, in accordance with the Dharma.

(2) ‘Ye vā punar-mayāntarāyikā dharmā ākhyātāḥ
(2) ‘These things which you declare to be an obstacle

tān pratisevamānasya nālam-antarāyāyāḥ.’
they are surely not obstacles for one who practices them.’

Ity-atrāsya Text reads: antarāyāyetyatrāsya. kaścid-iti… vistaraḥ. This is indicating that the text needs to be filled in as elaborated above.
In whatever respect… and the elaboration (as before).

(3) ‘Yā vā punar-mayā śrāvakānāṁ pratipad-ākhyātā,
(3) ‘That that practice declared by me to my disciples,

āryā nairyāṇikī tāṁ pratisevamānasya
which is noble, leading to emancipation, when practiced

na niryāyāt tat-karasya samyag-duḥkha-kṣayāya.’
doesn’t lead out for that one who practices it, and to the destruction of suffering.’

Ity-atrasya kaścid-iti… pūrvavat.
In whatever respect… as before. This is indicating that the text needs to be filled in as above.

(4) ‘Kṣīṇāsravasya sataḥ ātmānaṁ pratijānataḥ,
(4) ‘Here while claiming to be without pollutants himself,

ime te āsravā na parikṣīṇā.’
these pollutants are not fully destroyed.’

Ity-atrasya kaścid vādamāno vadet,
In whatever respect this is being said,

sadevake loke samārake sabrahmake,
in the world with its gods, Māra, and Brahmā,

saśramaṇa-brāhmaṇikāyāṁ prajāyāṁ sadeva-mānuṣāsurāyām,
in this generation, with its ascetics and brāhmaṇas, princes, men and demons,

nimittam-etan-na samanupaśyāmi.
there is no ground for it to be regarded in this way.

Nimittam-asamanupaśyaṁs Text: asamanupaśyan, inconsistently.-Tathāgataḥ
Not seeing any ground (for that) the Realised One

kṣema-prāpto viharati abhaya-prāptaḥ,
dwells, having attained safety, having attained fearlessness,

ārṣabhaṁ sthānaṁ prajānāti,
he knows the leader’s position,

samyak-parṣad-gataḥ siṁha-nādaṁ nadati,
and having rightly gone to the assembly he roars the lion’s roar,

brāhma-cakraṁ Text: brāhmaṁ cakraṁ, inconsistently. pravartayati,
he has set rolling the supreme (Dharma) wheel,

apravartitaṁ śramaṇena brāhmaṇena vā,
and it cannot be rolled back by an ascetic or by a brāhmaṇa,

kenacid vā punar-loke saha-Dharmeṇeti.
or by anyone in the world, in accordance with the Dharma.

(1) Artha-pratisaṁvit,
(1) The analytical knowledge of meaning,

(2) dharma-pratisaṁvit,
(2) the analytical knowledge of the way things are,

(3) nirukti-pratisaṁvit,
(3) the analytical knowledge of language,

(4) pratibhāna-pratisaṁvic-ca.
(4) the analytical knowledge of inspired speech.

(1) Nāsti Tathāgatasya skhalitam,
(1) The Realised One does not stumble,

(2) nāsti ravitam,
(2) he does not cry out,

(3) nāsti muṣita-smtitā,
(3) he does not lose mindfulness,

(4) nāsty-asamāhitaṁ cittam,
(4) he does not have uncollectedness of mind,

(5) nāsti nānātva-saṁjñā,
(5) he does not have perceptions of variety (of feelings),

(6) nāsty-apratisaṁkhyāyopekṣā,
(6) he does not have equanimity due to lack of consideration,

(7) nāsti chandasya hāniḥ,
(7) he does not have a loss of desire,

(8) nāsti vīryasya hāniḥ,
(8) he does not have a loss of energy,

(9) nāsti smter-hāniḥ,
(9) he does not have a loss of mindfulness,

(10) nāsti samādher-hāniḥ,
(10) he does not have a loss of concentration,

(11) nāsti prajñāyā hāniḥ,
(11) he does not have a loss of wisdom,

(12) nāsti vimukter-hāniḥ,
(12) he does not have a loss of freedom,

(13) atīte ’dhvani asaṅgam-apratihataṁ jñāna-darśanam,
(13) he has independent, unobstructed knowledge and insight into the past time,

(14) anāgate ’dhvani asaṅgam-apratihataṁ jñāna-darśanam,
(14) he has independent, unobstructed knowledge and insight into the future time,

(15) pratyutpanne ’dhvani asaṅgam-apratihataṁ jñāna-darśanam,
(15) he has independent, unobstructed knowledge and insight into the present time,

(16) sarva-kāya-karma jñāna-pūrvaṅgamaṁ jñānānuparivartam,
(16) all his bodily deeds are preceded by knowledge, in accordance with knowledge,

(17) sarva-vāk-karma jñāna-pūrvaṅgamaṁ jñānānuparivartam,
(17) all his verbal deeds, are preceded by knowledge, in accordance with knowledge,

(18) sarva-manaḥ-karma jñāna-pūrvaṅgamaṁ jñānānuparivartaṁ.
(18) all his mental deeds, are preceded by knowledge, in accordance with knowledge.

(1) Supratiṣṭhita-pādatā,
(1) (He has) well-placed feet,

(2) adhastāt-pāda-talayoś-cakrāṅkita-pāda-talatā,
(2) under the soles of his feet there is the mark of a wheel,

(3) āyata-pārṣṇy-utsaṅga-pādatā,
(3) the heels of his feet are long and deep,

(4) dīrghāṅgulitā,
(4) his fingers are long,

(5) jāla-hasta-pādatā,
(5) his hands and feet are webbed,

(6) mdu-taruṇa-hasta-pādatā,
(6) his hands and feet are soft and tender,

(7) saptotsada-śarīratā,
(7) his body has seven prominent marks,

(8) eṇeyya Text reads: eṇeya.-jaṅghatā,
(8) his calves are like an antelope’s,

(9) kośa-gata-vasti-guhyatā,
(9) what is covered by a cloth is ensheathed,

(10) siṁha-pūrvārdha-kāyatā,
(10) his torso is like a lion’s,

(11) citāntarāṁsatā,
(11) between his shoulders is firm,

(12) sama-vtta-skandhatā,
(12) his upper back is even all round,

(13) anavanata-pralamba-bāhutā,
(13) the arms hang low without bending,

(14) viśuddha-gātratā,
(14) the limbs are bright,

(15) kambu-grīvatā,
(15) his neck (has lines) like a conch,

(16) siṁha-hanutā,
(16) his jaw is like a lion’s,

(17) sama-catvāriṁśad-dantatā,
(17) his forty teeth are even,

(18) samāvirala-dantatā,
(18) his teeth are without gaps,

(19) suśukla-dantatā,
(19) his teeth are very white,

(20) prabhūta-jihvatā,
(20) his tongue is large,

(21) rasa-rasāgratā,
(21) his taste buds are supremely sensitive,

(22) brahma-svara-kalaviṅka-ruta-svaratā,
(22) his voice is like Brahmā’s or like the sound of the cuckoo,

(23) abhinīla-netratā,
(23) his eyes are very dark,

(24) go-pakṣma-netratā,
(24) his eyes have eyelashes like a cow’s,

(25) sūkṣmac-chavitā,
(25) he has fine skin,

(26) suvarṇac-chavitā,
(26) he has golden skin,

(27) ekaika-romakūpatā,
(27) his body-hairs arise singly,

(28) ūrdhvāgra-pradakṣiṇāvarta-romatā,
(28) his body-hairs bristle and turn to the right,

(29) indra-nīla-keśatā,
(29) the hair of his head is very dark,

(30) suśukla-bhrūmukhāntarorṇālalāṭatā,
(30) the tuft of hair between the eyebrows on his forehead is very white,

(31) uṣṇīṣa-śiras-katā,
(31) he has a protuberance on the head,

(32) nyagrodha-parimaṇḍalatā.
(32) his (body) is well-proportioned like a banyan tree.

Tathāgatasyedaṁ mahā-puruṣasya mahā-puruṣa-lakṣaṇaṁ
This mark of a great man, on a Realised One, on a great man,

pūrvaṁ dḍha-samādānatayā nirvttam.
arose through previously being firm in resolution.

Tathāgatasyedaṁ mahā-puruṣasya mahā-puruṣa-lakṣaṇaṁ
This mark of a great man, on a Realised One, on a great man,

tatra pūrve vicitra-dānopacayena nirvttam.
arose herein through previously being generous in various ways.

Tathāgatasyedaṁ mahā-puruṣasya mahā-puruṣa-lakṣaṇaṁ
This mark of a great man, on a Realised One, on a great man,

pūrve para-sattvājihma-karaṇatayā nirvttam.
arose through previously being honest with other beings.

Tathāgatasyedaṁ mahā-puruṣasya mahā-puruṣa-lakṣaṇaṁ
This mark of a great man, on a Realised One, on a great man,

pūrve sattvānāṁ Dharma-rakṣāvaraṇa-gupti-karaṇatayā nirvttam.
arose through previously being protective and guarding of beings with Dharma.

Tathāgatasyedaṁ mahā-puruṣasya mahā-puruṣa-lakṣaṇaṁ
This mark of a great man, on a Realised One, on a great man,

pūrve paraparivārābhedanatayā nirvttam.
arose through previously not breaking up others’ dependents.

Tathāgatasyedaṁ mahā-puruṣasya mahā-puruṣa-lakṣaṇaṁ
This mark of a great man, on a Realised One, on a great man,

pūrve vividha-prāvaraṇānupradānatayā nirvttam.
arose through previously being generous with many invitations.

Tathāgatasyedaṁ mahā-puruṣasya mahā-puruṣa-lakṣaṇaṁ
This mark of a great man, on a Realised One, on a great man,

pūrve vipulānnapānānupradānatayā nirvttam.
arose through previously being generous with extensive food and drinks.

Tathāgatasyedaṁ mahā-puruṣasya mahā-puruṣa-lakṣaṇaṁ
This mark of a great man, on a Realised One, on a great man,

pūrve Buddha-dharma-parigrahaṇatayā nirvttam.
arose through previously holding to the Buddha’s teaching.

Tathāgatasyedaṁ mahā-puruṣasya mahā-puruṣa-lakṣaṇaṁ
This mark of a great man, on a Realised One, on a great man,

pūrve guhya-mantra-rakṣaṇatayā,
* arose through previously guarding the secret mantra,

maithuna-dharma-prativisarjanatayā ca nirvttam.
and abstaining from sexual intercourse.

Tathāgatasyedaṁ mahā-puruṣasya mahā-puruṣa-lakṣaṇaṁ
This mark of a great man, on a Realised One, on a great man,

pūrve subha-karmānupūrvācaraṇatayā nirvttam.
arose through previously practising good deeds in succession.

Tathāgatasyedaṁ mahā-puruṣasya mahā-puruṣa-lakṣaṇaṁ
This mark of a great man, on a Realised One, on a great man,

pūrve kuśala-dharma-samācaraṇatayā nirvttam.
arose through previously practising wholesome things.

Tathāgatasyedaṁ mahā-puruṣasya mahā-puruṣa-lakṣaṇaṁ
This mark of a great man, on a Realised One, on a great man,

pūrve pareṣām-abhayāśvāsadānatayā nirvttam.
arose through previously giving fearlessness and consolation to others.

Tathāgatasyedaṁ mahā-puruṣasya mahā-puruṣa-lakṣaṇaṁ
This mark of a great man, on a Realised One, on a great man,

pūrve parakiṅkaraṇīyotsukatayā nirvttam.
arose through previously being anxious to serve others.

Tathāgatasyedaṁ mahā-puruṣasya mahā-puruṣa-lakṣaṇaṁ
This mark of a great man, on a Realised One, on a great man,

pūrve daśa-kuśala-karma-pathātapta-samādānatayā nirvttam.
arose through previously arduously undertaking the ten paths of wholesome deeds.

Tathāgatasyedaṁ mahā-puruṣasya mahā-puruṣa-lakṣaṇaṁ
This mark of a great man, on a Realised One, on a great man,

pūrve glāneṣu vividha-bhaiṣajyānupradānatayā nirvttam.
arose through previously being generous with various medicines for the sick.

Tathāgatasyedaṁ mahā-puruṣasya mahā-puruṣa-lakṣaṇaṁ
This mark of a great man, on a Realised One, on a great man,

pūrve kuśala-mūla-prayoga-paripūryā nirvttam.
arose through previously fulfilling the root and application of wholesomeness.

Tathāgatasyedaṁ mahā-puruṣasya mahā-puruṣa-lakṣaṇaṁ
This mark of a great man, on a Realised One, on a great man,

pūrve sarva-sattvāśvāsa-prayogatayā nirvttam.
arose through previously applying himself to the consolation of all others.

Tathāgatasyedaṁ mahā-puruṣasya mahā-puruṣa-lakṣaṇaṁ
This mark of a great man, on a Realised One, on a great man,

pūrve bhinna-sattva-sandhānatayā nirvttam.
arose through previously reuniting beings who had broken-up.

Tathāgatasyedaṁ mahā-puruṣasya mahā-puruṣa-lakṣaṇaṁ
This mark of a great man, on a Realised One, on a great man,

pūrve svārakṣita-kāya-vāṅ-manas-karmatayā nirvttam.
arose through previously protecting his deeds by body, voice and mind.

Tathāgatasyedaṁ mahā-puruṣasya mahā-puruṣa-lakṣaṇaṁ
This mark of a great man, on a Realised One, on a great man,

pūrve satya-vacana-saṁrakṣaṇatayā nirvttam.
arose through previously protecting the truth of words.

Tathāgatasyedaṁ mahā-puruṣasya mahā-puruṣa-lakṣaṇaṁ
This mark of a great man, on a Realised One, on a great man,

pūrve ’pramāṇa-puṇya-skandho(pasevitā)tmatayā
arose through previously himself practiced an immeasurable mass of merit

parānupradānatayā nirvttam.
and was generous to others (with it).

Tathāgatasyedaṁ mahā-puruṣasya mahā-puruṣa-lakṣaṇaṁ
This mark of a great man, on a Realised One, on a great man,

pūrve snigdha-vacana-satya-pālanatayā ānanda-vacana-śrāvaṇatayā ca nirvttam.
arose through previously guarding the truth with mild words, and listening to joyous words.

Tathāgatasyedaṁ mahā-puruṣasya mahā-puruṣa-lakṣaṇaṁ
This mark of a great man, on a Realised One, on a great man,

pūrve maitravat sattva-saṁrakṣaṇatayā nirvttam.
arose through previously having friendliness and protecting beings (with it).

Tathāgatasyedaṁ mahā-puruṣasya mahā-puruṣa-lakṣaṇaṁ
This mark of a great man, on a Realised One, on a great man,

pūrve ’ktrim-āśayatayā nirvttam.
arose through previously having intentions that were natural.

Tathāgatasyedaṁ mahā-puruṣasya mahā-puruṣa-lakṣaṇaṁ
This mark of a great man, on a Realised One, on a great man,

pūrve Dharma-saṁgīti-citta-karmaṇyatayā nirvttam.
arose through previously attending Dharma recitations.

Tathāgatasyedaṁ mahā-puruṣasya mahā-puruṣa-lakṣaṇaṁ
This mark of a great man, on a Realised One, on a great man,

pūrve śayyāsana-staraṇa-manāpa-vastrānupradānatayā nirvttam.
arose through previously being generous with bedding, spreadings and pleasing garments.

Tathāgatasyedaṁ mahā-puruṣasya mahā-puruṣa-lakṣaṇaṁ
This mark of a great man, on a Realised One, on a great man,

pūrve saṁgaṇikā-parivarjanatayā nirvttam.
arose through previously abstaining from society.

Tathāgatasyedaṁ mahā-puruṣasya mahā-puruṣa-lakṣaṇaṁ
This mark of a great man, on a Realised One, on a great man,

pūrve ācāryopādhyāya-kalyāṇa-mitrānuśāsani-pradakṣiṇa-grāhitayā nirvttam.
arose through previously making circumambulation of teachers, preceptors, spiritual friends and advisors.

Tathāgatasyedaṁ mahā-puruṣasya mahā-puruṣa-lakṣaṇaṁ
This mark of a great man, on a Realised One, on a great man,

pūrve sarva-prāṇānukampanatayā nihita-loṣṭa-daṇḍa-śastratayā ca nirvttam.
arose through previously having compassion towards all living beings, and praising the putting down of clods of earth and sticks.

Tathāgatasyedaṁ mahā-puruṣasya mahā-puruṣa-lakṣaṇaṁ
This mark of a great man, on a Realised One, on a great man,

pūrve varṇārhānāṁ varṇa-bhāṣaṇatayā nirvttam.
arose through previously speaking praise of those worthy of praise.

Tathāgatasyedaṁ mahā-puruṣasya mahā-puruṣa-lakṣaṇaṁ
This mark of a great man, on a Realised One, on a great man,

pūrve guru-gaurava-praṇāmatayā nirvttam.
arose through previously saluting his respected teachers.

Tathāgatasyedaṁ mahā-puruṣasya mahā-puruṣa-lakṣaṇaṁ
This mark of a great man, on a Realised One, on a great man,

pūrve ātmanaḥ para-sattvānāṁ ca samādhau niyojanatayā nirvttam.
arose through previously urging himself and others in concentration.

(1) Tāmra-nakhāś-ca Buddhā Bhagavantaḥ,
(1) The Buddhas, the Fortunate Ones have copper-coloured nails,

(2) snigdha-nakhāś-ca,
(2) glossy nails,

(3) tuṅga-nakhāś-ca,
(3) prominent nails,

(4) tulya-pāṇirekhāś-ca,
(4) even lines on his hands,

(5) vttāṅgulayaś-ca,
(5) rounded fingers,

(6) citāṅgulayaś-ca,
(6) firm fingers,

(7) anupūrvāṅgulayaś-ca,
(7) regular fingers,

(8) gūḍha-śirāś-ca,
(8) hidden veins,

(9) nirgranthi-śirāś-ca,
(9) unhindered veins,

(10) gūḍha-gulphāś-ca,
(10) hidden ankles,

(11) avisama-padāś-ca
(11) even feet,

(12) siṁha-vikrānta-gāminaś-ca,
(12) a gait like that of a lion,

(13) nāga-vikrānta-gāminaś-ca,
(13) a gait like that of an elephant,

(14) haṁsa-vikrānta-gāminaś-ca,
(14) a gait like that of a goose,

(15) vṣabha-vikrānta-gāminaś-ca,
(15) a gait like that of a bull,

(16) pradakṣiṇa-gāminaś-ca,
(16) a respectful stride,

(17) cāru-gāminaś-ca,
(17) a beautiful stride,

(18) avakra-gātrāś-ca,
(18) straight limbs,

(19) vtta-gātrāś-ca,
(19) rounded limbs,

(20) mṣṭa-gātrāś-ca,
(20) pleasant limbs,

(21) anupūrva-gātrāś-ca,
(21) regular limbs,

(22) pthu-cāru-{jānu}-maṇḍalāś-ca,
(22) broad, beautiful knees,

(23) paripūrṇa-vyañjanāś-ca,
(23) fullsome genitals,

(24) sama-kramāś-ca,
(24) an even step,

(25) śuci-gātrāś-ca,
(25) pure limbs,

(26) mdu-gātrāś-ca,
(26) soft limbs,

(27) viśuddha-gātrāś-ca,
(27) purified limbs,

(28) adīna-gātrāś-ca,
(28) noble limbs,

(29) utsada-gātrāś-ca,
(29) upright limbs,

(30) susaṁhata-gātrāś-ca,
(30) compact limbs,

(31) suvibhaktāṅga-pratyaṅgāś-ca,
(31) well-proportioned minor limbs,

(32) vitimira-śuddha-lokāś-ca,
(32) a pure luminescence that dispels the darkness,

(33) vtta-kukṣayaś-ca,
(33) a rounded belly,

(34) mṣṭa-kukṣayaś-ca,
(34) a pleasant belly,

(35) abhugna-kukṣayaś-ca,
(35) a straight belly,

(36) kṣāmodarāś-ca,
(36) a slim stomach,

(37) gambhīra-nābhayaś-ca,
(37) a deep navel,

(38) pradakṣiṇāvarta-nābhayaś-ca,
(38) a navel that turns to the right,

(39) samanta-prāsādikāś-ca,
(39) (an appearance) that is pleasant on all sides,

(40) śuci-samācārāś-ca,
(40) a pure behaviour,

(41) vyapagata-tilakāla-gātrāś-ca,
(41) limbs that are free of moles,

(42) tūla-sadśa-sukāmāra-pāṇayaś-ca,
(42) hands that are soft as cotton,

(43) snigdha-pāṇi-lekhāś-ca,
(43) glossy palms of the hands,

(44) gambhīra-pāṇi-lekhāś-ca,
(44) deep palms of the hands,

(45) āyata-pāṇi-lekhāś-ca,
(45) long palms of the hands,

(46) nātyāyata-vadanāś-ca,
(46) a not overly-long face,

(47) bimba-pratibimba-darśanāś-ca,
(47) a lovely appearance and reflection,

(48) mdu-jihvāś-ca,
(48) a soft tongue,

(49) (tanu-jihvāś-ca),
(49) (a slim tongue),

(50) tāmra-jihvāś-ca
(50) a copper-coloured tongue,

(51) gaja-garjita-jīmūta-ghoṣāś-ca,
(51) a voice that sounds like an elephant’s,

(52) madhura-cāru-mañju-ghoṣāś-ca,
(52) a voice that is sweet, charming and lovely,

(53) vtta-daṁṣṭrāś-ca,
(53) rounded eye-teeth,

(54) tīkṣṇa-daṁṣṭrāś-ca,
(54) sharp eye-teeth,

(55) sama-daṁṣṭrāś-ca,
(55) even eye-teeth,

(56) anupūrva-daṁṣṭrāś-ca,
(56) regular eye-teeth,

(57) uttuṅga-nāsāś-ca,
(57) a long nose,

(58) śuci-nāsāś-ca,
(58) a clean nose,

(59) viśāla-nayanāś-ca,
(59) wide eyes,

(60) āyata-nayanāś-ca,
(60) long eyes,

(61) cita-pakṣma-gaṇāś-ca,
(61) thick eyelashes,

(62) nīlotpaladala-nayanāś-ca,
(62) eyes like lotus petals,

(63) pthāyata-vakṣasāś-ca,
(63) a broad and long chest,

(64) āyata-bhruvaś-ca,
(64) a long brow,

(65) ślakṣṇa-bhruvaś -ca,
(65) a smooth eyebrow,

(66) sama-roma-bhruvaś-ca,
(66) an eyebrow with even hairs,

(67) snigdha-bhruvaś-ca,
(67) a glossy eyebrow,

(68) pīnāyata-karṇāś-ca,
(68) pendant ears,

(69) sama-karṇāś-ca,
(69) even ears,

(70) anupahata-karṇendriyāś-ca,
(70) unimpaired ear faculty,

(71) supariṇata-lalāṭāś-ca,
(71) a well-developed forehead,

(72) (pthu-lalāṭāś-ca),
(72) (a broad forehead),

(73) suparipūrṇottamāṅgāś-ca,
(73) a complete head,

(74) bhramara-sadśa-keśāś-ca,
(74) hair of the head that is like a black bee (in colour),

(75) vtta-keśāś-ca,
(75) rounded hair of the head,

(76) śukma-keśāś-ca,
(76) fine hair of the head,

(77) asaṁhata-keśāś-ca,
(77) unconfused hair of the head,

(78) aparuṣa-keśāś-ca,
(78) smooth hair of the head,

(79) surabhi-keśāś-ca,
(79) fragrant hair of the head,

(80) śrīvatsa-svastika-nandyāvarta-cakra-vajra-padma-matsy-ādi-:
(80) curls of hair, the auspicious cross, the diagram, wheel, diamond, lotus, fish and so on:

lāñchana-pāṇi-pāda-talāś-ca Buddhā Bhagavanto bhavanti.
the Buddhas, the Fortunate Ones have these marks on their hands, feet, and soles.